The perfect life in experience and doctrine; a restatement

Front matter

Class ELThJel

Copyright N?. .

COPYRIGHT DEPOSIT.

Introduction

The ideal of the perfect life is not stationary and changeless even in the sphere of Christian thought. The Imitatio Christi by Thomas a Kempis is utterly incapable of inspiring the aspirations and moulding the endeavors of the Christian hosts of this country as they should be inspired and moulded. Its ideal is outgrown. Taylor 's "Holy Living' ' comes a little closer home to our generation, yet how feeble its actual influence anywhere to-day. Here, as elsewhere, Browning's words holds good:

Progress is The law of life : man is not man as yet."

Until man is fully man, we must expect growth in all our ideals of human experience and human character. We must toil for it. Each generation should paint the supreme vision it has seen, and hand down to posterity the divinest summons it has been able to hear.

A prominent Eabbi of New York once wrote : "I have some knowledge of the perfect man, but I can not describe him, because it takes a perfect man to do it." Would he not have written more wisely had he said, "I have some

INTRODUCTION

knowledge of the perfect man; I can not describe him; but the more I try to do so, the more over-mastering is my determination to be like him?"

The author of the present treatise needs no introduction to the multitudes who in different countries have already made his acquaintance through the many books and papers which have proceeded from his pen. Such readers have found him an apostle of sweetness and light, and know what to expect. It is gratifying to know that an extensive list of these works has been made up by the publishers for announcement at the close of this volume. In those publications not a few points in the discussions here presented find appropriate and helpful supplementation. To those who have no knowledge of the author I take pleasure in stating that he possesses rare qualification for the task to which he has felt himself called. As a busy pastor, Conference secretary, journalist, missionary, book reviewer, convention promoter, and such like, he has been given no time to become a dreamy and unpractical mystic. As a lover of good society, he has never been

INTEODUCTION

tempted to spend his nights and days hidden away from his fellow-men. Believing with St. Paul that "all things" are ours, he has never seen any beauty of holiness in mere asceticism. For the rest of the story — well, let the pages which follow tell it.

A perfect book on a perfect life would, I suppose, be one picturing that life in such selfluminous truth and completeness and charm as to leave no need or place for the mention of yiews less true, complete, or charming. For such a book we shall have long to wait. Meantime the "restatement" of doctrine here commended to the reader strikes me as not only timely and profitable in a rare degree, but also as far more sound and Scriptural and accordant with the experience of the saintliest souls of all history than are any of the accounts or theories criticised therein. In my own ecclesiastical communion it ought to be particularly effective in promoting peace and mutual understanding and progress in every perfection to which we are summoned in Holy Writ, or in the daily monitions of the Comforter.

Pne of the good fruits which I am antici-

INTRODUCTION

pating from the reading of this study of the perfect life is a better comprehension on the part of Christian people of the inseparableness of the inward and the outward, the receptive and the communicative, the worshipful and the workful activities in such a life. The religious attainments, and even aspirations, of most people are one-sided. The contrast between the predominantly mystical and the predominantly practical was illustrated already in apostolic times in John and James, also in Mary and Martha of Bethany. In early and mediaeval Church history various influences frightfully exaggerated this contrast. Whole classes and orders of men and women were set apart and housed for the lifelong cultivation of the one or the other of these opposing abnormalities. In restoring a better balanced and more Scriptural teaching none of the Reformers rendered a service equal to that of the Wesleys. The improvement is still going on. Even literature is demanding and helping to create characters of breadth and harmony. Whittier, red-hot abolitionist, yet serenest of seers, aided many a reader to combine active philanthropy and the

INTKODUCTION

vision of God. In like manner Bichard Watson Gilder, reared in a Methodist home, thrilled all saints with his songs almost angelic, yet at God's other calls showed himself able and willing bravely to defend as a soldier his imperiled country, to elevate the editorial standards of the American magazines, and anon to serve with all patience as Chairman of the Commission for the Inspection and Betterment of the Tenement House System of New York City. It is a well-grounded hope that the future, at no distant date, may give us vast numbers of Christians of this broader type — men who can command armies or lead in the redemption of the slum, and yet all the while have within them hearts which are singing unto Christ, in the words of Gilder:

" I think no thought that is not Thine, no breath Of life I breathe beyond Thy sanctity ; Thou art the voice that silence uttereth, And of all sound Thou art the sense. From Thee The music of my song, and what it saith Is but the beat of Thy heart, throbbed through me."

May the blessing of the Triune God attend this book, and may it long be an honored instru-

INTRODUCTION

ment in the perfecting of saints, and in advancing Christ's Kingdom towards its promised consummation.

William Fairfield Warren, S. T. D. Boston University School of Theology.

.TEXTUAL PRELUDE.

Be perfected.— 2 Cor. 13: 11.

Every one when he is perfected shall be as his teacher. —Luke 6: 40.

Ye therefore shall be perfect as your Heavenly Father is perfect. — Matt. 5: 48.

Having, therefore, these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God. — 2 Cor. 7: 1.

For the perfecting of the saints, unto the building up of the body of Christ, till we all attain unto a full grown man, unto the measure of the stature of the fullness of Christ.— Eph. 4: 12, 13.

Solid food is for full grown men, even those who by reason of use have their senses exercised to discern good and evil. Wherefore leaving the doctrine of the first principles of Christ let us press on unto perfection, or full growth.— Heb. 5: 14; 6:1.

And the God of peace make you perfect in every good work to do His will, working in you that which is well pleasing in His sight, through Jesus Christ. — Heb. 13: 20, 21.

Brethren, I count not myself yet to have laid hold: but one thing I do, forgetting the things which are behind and stretching forward to the things which are before, I press on toward the goal unto the prize of the high calling of God in Christ Jesus.— Phil. 3: 13, 14.

I judge not mine own self. For I know nothing against myself, yet am I not hereby justified; He that judgeth me is the Lord. — 1 Cor. 4: 3, 4.

And the God of peace Himself sanctify you wholly. — 1 Thess.5:23.

TEXTUAL PEELTJDE

And the God of all grace, after that ye have suffered a little while, shall Himself perfect, stablish, strengthen you. — 1 Peter 5: 10.

He is able to save to the uttermost them that draw near unto God through Him. — Heb. 7: 25.

Be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God.— Rom. 12:2.

We all with unveiled face, beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory. — 2 Cor. 3: 18.

Put on the new man that is being renewed unto knowledge, after the image of Him that created him. — Col. 3: 10.

As therefore ye received Christ Jesus the Lord, so walk in Him.— Col. 2: 6.

I pray that your love may abound yet more and more in knowledge and in all discernment, so that ye may distinguish the things that differ. — Phil. 1 : 9, 10.

That ye may stand perfect and fully assured in all the will of God.— Col. 4: 12.

God is able to make all grace abound unto you, that ye, having always all sufficiency in everything, may abound unto every good work. — 2 Cor. 9 : 8.

My God shall supply every need of yours according to His riches in glory in Christ Jesus. — Phil. 4: 19.

The peace of God which passeth all understanding shall guard your hearts and your thoughts in Christ Jesus. — Phil. 4: 7.

Thou wilt keep him in perfect peace whose mind is stayed on Thee, because he trusteth in Thee. — Isa. 26: 3.

The path of the just is as the dawning light that shineth more and more unto the perfect day. — Prov. 4: 18.

Thanks be to God who giveth us the victory through our Lord Jesus Christ. — 1 Cor. 15: 57.

PEOLOGUE.

Does this book need an apology for appearing? A word of explanation at least may be in order. Moved by a feeling that something of the sort was, on many accounts, needed, I sent out last October an article entitled "Progressive Sanctification," and nearly all the Methodist papers, North and South, gave it publication. The responses, calling for a volume on the lines suggested, were very wide and enthusiastic. Among the letters of commendation received were many from our District and General Superintendents. One Bishop wrote, ' i I have read with care your article, and have much pleasure in heartily endorsing the views set forth : they seem to me safe and sane and Scrip tural." Another Bishop wrote: "The thorough presentation of the Wesleyan doctrine of sanctification in the light of the universal experience of God's saints in all ages and Churches, and also in the light of modern psychology and modern Biblical

PEOLOGUE

scholarship, is a great desideratum. I consider your views sane and sound and in harmony with the best exposition of Biblical teaching and of actual experience.' ' A third Bishop says: "I cordially approve; and hope you will prepare the little volume you have in mind; I am confident it would fulfill an important mission."

A fourth remarks: "I have read your clear and temperate statement, and totally agree with what you say. I wish the air might be cleared so that we who believe in the doctrine of perfect love could say so without fearing to be identified with what we do not believe." And still another Bishop says: "I wish to express with emphasis my appreciation of the sanity, strength, and stimulating value of your article. The removal of the discussion from the old fields represented by the worn-out terms is certainly a step in advance and a step upwards. There is no suggestion of the abnormal and extravagant in your expressions."

Several others of the Episcopal Board expressed themselves substantially to the same effect, with heartiest approval of the undertaking and confidence that great good would result.

Prologue

The "little volume' 9 lias accordingly been made ready, and is here offered to the Church for the sole purpose of promoting the very highest type of Christian experience, salvation to the uttermost ; that which, when rightly set forth, is the crowning glory of Methodism, but when wrongly presented is one of the chief sources of variance. No one can be ignorant that there has been much of confusion and inconsistency connected with the ordinary treatment of the theme. It has come about mainly from the unskillful and unscriptural use of language. There seems to be very little real difference of opinion in the Church about these things. Nearly all the controversy has been over words, and because there has been woful lack of clear definitions. Whole octavos have been wasted in refuting what nobody holds, and proving what nobody doubts. Theological champions fight imaginary foes and are happy in imaginary victories. We have done our best to avoid this pitfall. If our book has any merit it will be due largely to extra care at this point. We have striven in this matter to see truth steadily and "see it whole :" to look at all sides of the 2 17

PROLOGUE

subject without prejudice, perversity, or partisanship, avoiding half truths; to take a calm view, one characterized by common sense, and to render a plain account such as all might comprehend.

"Whether the book will take its place as a standard, with general acclaim, remains to be seen. It will not, of course, suit all. But it will, we think, commend itself to those who are, on the one hand, loyal to the fundamentals of Methodism, and, on the other hand, are fully aware that the changes of thought and statement which one hundred and fifty years have brought make necessary some modifications at minor points in the old way of putting things. Many see distinctly that if the Church is not to suffer very greatly from the too prevalent distaste of this theme arising from its abuse, there must be a fresh presentation of it free from all cant, from stereotyped expressions and meaningless phrases that do not ring clear with a good, strong, definite purpose. There has been too much ambiguity and empty repetition of timehonored language, too much hiding behind misty figures of speech that gave put no certain

PKOLOGUE

significance, too much f orgetfulness that modern psychology and exegesis have manifest rights, and have displaced many ancient modes of statement

There has been at least an honest endeavor in these pages to combine the very best spirit of the past and the very best form of the present. They surely are not incompatible. With all due humility, but with confidence, the author feels warranted in saying, "I am not come to destroy, but to fulfill ;" not to overthrow anything valuable that the fathers had, but, retaining scrupulously all that was essential with them, to give it a slightly different dress so that it might be more acceptable in the eyes of this generation.

The title-page speaks of "experience and doctrine." They are, of course, closely related. Christianity is not so much a system of doctrine as it is a way of life, the spirit of which is love. Yet the latter has the former for a basis, so that some attention must needs be paid to the former even by those whose interests are mainly with the latter. All intelligent minds crave consistency in their thinking, wish to be sure that their

PKOLOGUE

beliefs have a reasonable foundation, can be defended at the bar of sound judgment, and are in accord with, the laws of the human intellect. There will be found, therefore, something of theology in the following chapters, but the putting of experience foremost, making it the sole theme of the first portion, will serve to show that our primary purpose is to promote the spiritual growth of our readers and of the Church in general. "We have written, not for the captious and contentious, but for those wHo wish above all things to make progress in diyine things. We have written, not for those who worship the fathers and deem any departure from their nomenclature a sin, but for those who prefer to live in the present and exercise their own minds with some degree of freedom. We believe there are many such in the Church who will welcome this book as that for which they have long waited. If, on reading it, they shall find anything still obscure to their minds, or any deficiency in the discussion, we shall be glad to hear from them; also if they have been especially benefited.

We have ventured as little as possible into 20

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the patlis of speculation and controversy. Nor have we piled up quotations, leaning limply on others as though distrusting either ourselves or the truth. We do not especially appeal to authority, but leave what we have said to our readers' judgment, to make its way by weight of its intrinsic reasonableness. "We make no parade of scholarship. Eef erences to other languages and to learned names might be easily multiplied, but the process does not commend itself to us. We write mainly in the interests of our intelligent laymen and the younger ministry, who have been so sorely perplexed by the condition in which this theme has been left, that they have felt disposed to give it the go-by altogether, much to their souls' loss.

We have gone on the principle that the works of God in the human heart are the best interpreters of His word, those least liable to be misunderstood. We have been very sparing in our use of passages of Scripture whose interpretation is disputed. It is easy to build up a very large doctrine on a very small textual foundation, but its prospects of permanence under such conditions are not encouraging. It does

PBOLOGUE

not seem to us the best way to arrive at truth. We have also striven, in the discussion, to remember that the concrete classification of living men is not by any means the same as their abstract classification in theological systems. Moral classes are forming rather than formed. The process is continually going on. Men are being saved or being lost, being sanctified or perfected, instead of reposing in some finished state.

The book is not a compilation, nor a mystification, nor a disputation and vituperation, but a sincere attempt to lift the Church up to higher ground, recalling it to the standard and practice of the fathers. "We long for the awakening of the people to the full possibilities of grace divine. We have no quarrel whatever with those of different views. Such will no doubt help some whom we can not reach. And we can help some whom they repel. There is room for both. Why should we contend? We are all brethren, seeking the same thing. The land of Beulah is our object. Let us strive together to get to it in the shortest and quickest way.

"The Perfect Life" was chosen as the title 22

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out of many names that might have been used. It was meant to suggest that the book is for those who have an interest in steadfastly perfecting their life, who can not rest wholly satisfied so long as they are conscious that there is anything about them which might be improved, who have a thirst for all of godliness that is available and accessible. Can a genuine Christian in his right mind deliberately aim at anything else than perfection? We speak of a perfect life rather than of perfect love because the latter term, as we explain later on, has come in many quarters to stand for little more than a general good intention or an expression of kind feeling. It is vague and unduly emotional. We Relieve more thought should be given to the life. That love which does not take effect in the life and transform it through and through is not of the right sort. What is included in the term will appear as the reader proceeds. He is urged to read with thoughtful care, remembering that to misunderstand in so complex a theme is easy. He is also entreated to use withal much prayer for personal profiting that he may be brought by these pages into a larger

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and wealthier place of peace and power. If it shall be found that there is sufficient inspiration in this book to put aspiration into its perusers, its author will be exceeding glad.

It is a peculiar joy to me that Dr. William F. Warren, who has been at the head of our oldest theological school for more than forty years, at whose feet most delightedly and profitably I sat as a learner in those very earliest days of the school in Boston, and whose friendship I have prized ever since, should have consented to write the Introduction to this book, and thus in a measure be sponsor for it and for me to the public. There is no one whose approval I could more highly appreciate and no one whose word will carry more weight with [the Methodist public.

James Mudge.

Maiden, If ass.

CHAPTER FOUR. The Lower and the Higher Paths, .... 115

Two classes of Christians — By what terms shall we designate them? — Much wrong nomenclature — Its pernicious effects — Reform demanded — Sin and depravity— The soul's upward course — The normal Christian life — Regeneration and sanctification — When the crisis comes — The usual way— The more excellent way — How to walk therein.

CONTENTS

Chapter Five. Page

How far is depravity removed — How much is included in depravity — Unwise professions — The open road for advance — What goal — Is it perfection? — Different meaning sof this word — Complete Christlikeness — Ten arts of holy living.

CHAPTER SIX The Ideal Christian, ....... 186

Close relations of knowledge and love — The double standard — What is perfect love ? — Maturity and purity — Reason for the second work, or epoch — The loyal and the ideal — Some marks of saintliness.

Chapter Seven

Methodism's Distinctive Mission, .... 218 Denominationalism needs justification — What Methodism stands for — The witness of the fathers — And of the General Conferences — Are we in danger of losing our leadership? — Reasons for the decline — The essential and the accidental in this matter — The true strength of Methodism — Sound the clarion.

Chapter Eight

How far should we accentuate the " second blessing?" — What is making a hobby of holiness? — How definitely should we make a profession of high attainments? — What propriety is there in the phrase "made perfect in love?" — Just what can be obtained at once from God in answer to faith ? — Just what, in Christian experience or attainment, necessarily requires time? — Must we be emptied before we can be filled? — In

CONTENTS

what sense can we lead a "perfect life?" — Is there more than one kind of holiness or love? — What is the state before God of those Christians who refuse the higher path or turn back from treading it? — Is there a difference between sins and infirmities? — May a clear distinction be made between sins and temptations? — Is there a difference between being baptized with the Holy Ghost and being filled with the Holy Ghost? — Is there a direct witness of the Holy Spirit to the attainment of Christian Perfection? — How can we know that we are fully saved? — Are the terms "cleansing," "purification," and such like helpful or otherwise? — Is the term "root of bitterness" a proper one? — What is the relation of sanctification to growth? — Why should we be fully saved? — Why are there so few who seem to be, or claim to be, fully saved ? — What general counsels and directions may be added?

Appendix, 291

Index, 312

Chapter One. The Author's Experience

FIFTY YEABS IN THE HIGHER PATH.

The first question winch a reader will naturally and legitimately ask, on taking up a book like this — a book whose design is to promote the highest type of Christian experience — is, "What spiritual as well as intellectual qualifications has the writer for assuming to teach in so exceedingly profound and important a subject? The intellectual qualification, if it exists, will become manifest as the book goes on. The spiritual also can not altogether be hidden. Yet we feel that some definite statement on this point is due at the very beginning, because so much depends upon it. No teacher can impart what he has not learned. And on a theme like this the learning must be at first hand, at the feet of Jesus and in the secret place of the Most High. No mere theological and philosophical training, however extensive, will suffice. The reader will be justified in requiring something more, and his full confidence will not be commanded or deserved unless he is assured that the man who undertakes to guide him into the paths of perfect peace has himself walked therein for a good many years and is familiar with all their windings. Hence the author, braving any criticism that may accuse him of unseemliness in thus laying bare to the public gaze sacredly personal matters, and exemplifying what he believes to be a supreme duty in all whom God has blessed, testimony to His dealings, proceeds briefly to relate how the Lord has led him for over fifty years. It was in September, 1856, that I stood up, «i lad of twelve, in the large kitchen of an old-fashioned farm-house in the country — my grandfather's — where a prayer-meeting was being held, and quietly said that I purposed from that time on to lead a Christian life.

It was in itself a very small thing, but it meant much to me. It had been preceded by no little thought as well as by good general habits, and was followed by a careful attendance on all the means of grace under the guidance of most godly parents. Such cases hardly ever prove ephemeral. Everything was in my favor. An ancestry of much more than common piety, reaching back to the first generation of Puritan settlers on these shores, and including Congregational deacons, together with the first member of the first Methodist Church in Massachusetts, as well as the first Methodist preacher raised up for Methodism on New England soil, no doubt aided considerably. Traditions of this sort have effect. Blood will tell. My father was a member of the New England Conference, together with two of his brothers and three more of my uncles. A most painstaking and judicious mother, herself wholly consecrated to God, gave me the utmost possible attention. How could I go astray! I pressed pn. My thirteenth birthday, April 5, 1857, saw me at the altar of the First Methodist Episcopal Church in Lynn (the first also in Massachusetts, and the home of my ancestry) taking the solemn vows of Church membership. I faithfully attended to all Christian duties, was active in class and prayer meeting, and served as li-

THE PEKFECT LIFE

brarian in the large Sunday school. My joy in Jesus steadily increased as I came to know Him more. Before long, however, as I continued my school life and Church life, I fell into the indulgence of a few doubtful practices in reference to which my conscience was not wholly at ease. I seemed to be gradually slipping into an unsatisfactory state of more or less worldly conformity. There were clouds in the spiritual sky.

Happily I took alarm after a little, having been well trained, and my mind became greatly exercised on the subject of full salvation. I longed for a life of continual victory, peace, and power. So when I went, in August, 1860, to the annual camp meeting at Eastham on Cape Cod, as I had been accustomed to do for many years, it was with the earnest hope that I might receive this great blessing. But Monday evening, August 13th, the last night of the meeting, came without my having reached anything very definite. I had consecrated all, to the best of my ability, but nothing special seemed to come of it, and I knew not what to do next. I had a general idea that there must

THE ATTTHOE'S EXPEKIENCE

be some great struggle, and I thought that perhaps if I prayed hard enough some marvelous change would result. But the simple step of appropriating faith I failed to apprehend. A good brother, whom I shall always remember with gratitude, seeing me at the tent door that night and learning how I was situated, cleared up my difficulty with a few simple explanations, showing that I needed just to take God at His word without waiting for feeling or for any other evidence of the work performed than the plain declaration of the Lord who can not lie. This broke the last link that bound me to the old self. Silently and alone, as I bowed under the oak trees, I firmly made up my mind to believe God, and determined that for the future, relying entirely upon the strength which I felt could not fail to be given as I trusted Him, I would bear every cross and be a whole-souled Christian. The gift I craved was received. In the prayer meeting between nine and ten that night I modestly made known the stand I had taken, openly avowing that the blessing I had sought was now obtained. There was no sudden overpowering bliss, but a deep sweet peace, 3 33 as of the conflict over and the harbor gained, gently stole into my soul.

That hour stands out as memorably in my experience as the one four years before when I took the first step. It was another turning point in my course. I made a new departure. I entered on a freer, richer, stronger life. It was an epoch of great significance for all the following days. I returned to the High School at Lynn a different individual. There was no more shirking of duty. The old condition of ambiguity and sinful weakness was over. I implicitly obeyed whatever I felt to be the orders of God, and I no longer stopped or dulled my ears lest I should hear too plainly some orders that might be disagreeable to the flesh. I was eager to know and do his good pleasure. I labored with my unconverted companions. I bore clear and frequent testimony to the full salvation with which God had so wonderfully refreshed and fortified my soul. At college (Middletown, Conn.) whither I went in 1861, I took a leading part in aggressive religious work and in promoting the highest spirituality. Unquestionably that camp meeting hour marked my entrance on the more excellent way, the higher path, which has gone on ever since shining more and more, each year without exception an improvement on its predecessors. After the lapse of fifty years I am as much convinced as ever of the large importance of that epoch; and as much concerned as ever to promote similar epochs in the lives of others. But the experience of this half-century has made me fully aware that I did not obtain in 1860 what at that time I was led to suppose.