Perfect love

Contents

FAGB

1. Inteoduotion, by De. Mattison 3

11. Speech of Eey. E. L. Janes 11

I

SPEECH OF REV. E. L. JANES,

ME. PEESIDENT :— The question, What are tie best methods of promoting perfect love?^^ is one of grave importance, and legitimately belongs to that class of questions that may be discussed with propriety and profit by this Preachers' Meeting.

I understand the term " perfect love/^ as here employed, as synonymous with the terms Christian perfection and entire sanctification ; and we often use the more general term holiness in the same specific sense.

The nature and attainableness of this high state of graces are not the topics indicated by the inquiry before us.

As ministers of a Church which has always held, and to some extent experienced and practised, this sublime doctrine, it would seem to be a reflection upon our orthodoxy now to question whether man can be made pure in heart and perfect in love in this life. It may be taken for granted that we all, as sons of Wesley, stand theoretically upon this foundation-principle and gather round this central truth — that a pure heart and a perfect Christian life are the lofty privilege and imperious duty of the Christian believer.

There may be differences of opinion on minor points, but all subordinate questions become insignificant and will disappear in the all-engrossing and soul-absorbing work of seeking the thing itself.

If one is fully decided and sternly resolved to be a holy man, he will find his theoretical difficulties to give way before the power of faith and prayer. It may seem impracticable to the traveler, standing at the base of the mountain, to ascend ; it looks so high, so steep, so rugged ; but beginning the ascent, he finds it less difficult than it looked to be, and he often finds a path made by preceding footsteps ! So the aspirant after holiness finds a way cast up for the ransomed of the Lord to walk in, and along that ascending path he may trace, among many others, the footprints of Wesley, Fletcher, Bramwell, Hedding, and Payson.

We believe Payson was a holy man in spite of his creed, and that thousands more, who, having overstepped the boundaries of their creeds, have, by faith, entered into this sacred rest from sin.

Believing, as doubtless we do, not only in a salvation from the guilt and dominion of sin by justification and regeneration, but from the being and pollution of sin by entire sanctification, it becomes a thrilling question with us as Gospel ministers, by what method can the work of holiness be most efficiently promoted in the ministry and membership of the Methodist Church and throughout Christendom ?

In regard to the ministry, one way to promote the cause

SPEECH OF HEY. E. L. JANES.

of holiness is to become ourselves tlie subjects of its soulinspiring experience.

If the 7^576 traveling ministers and the 8,602 local preachers in the Methodist Episcopal Churchy making a grand total of more than sixteen thousand^ were to possess perfect love in their hearts^ illustrate it in their lives^ and preach it in the pulpit^ would not this be a promotion of the glorious work on a grand scale and in the right direction ?

The influence of such an array of holy men would be something like a millenium power in the Church ! Bat in regard to both the ministry and membership of the Church, the first step to be taken in the promotion of experimental and practical holiness is the prayerful study of the Bible w^ith this subject directly in view.

As the Bible contains the principles, precepts, promises, and examples of holiness, if it is studiously, prayerfully, and believingly consulted, its principles will lay the foundation, its precepts will guide, and its promises and examples will animate us in building the superstructure.

To the Bible we must go as ministers for ourselves, and for and with our people.

Wliat an attractive and impressive scene would be presented to the world v^ere the ministry and membership of the Wesleyan Church in Christendom to be seen bending together over the sacred page with the intense desire of being more deeply impressed with what God^s word teaches, commands, and promises in regard to Christian perfection !

To such earnest students there could come a voice from the Divine oracles as from the throne and perfections of Jehovah, ^^Be ye holy, for I the Lord your God am holy.^^

If anything will ever arouse the Church to seek and practice gospel purity, it will be the combined power and impulses of the word and Spirit of God.

When the attention has been arrested and intense desires awakened by the study of the Bible and the accompanying power of the Holy Spirit, our unholiness having been brought in startling contrast with God^s infinite purity/ then special opportunities might be afforded for the purpose of bringing together in sympathy and effort those who have obtained, and those who are seeking perfect love.

Mr. Wesley did not inculcate silence or secrecy on the part of those who enjoy this high attainment.

He says, " God does not raise such a monument of his power and love to hide it from all mankind. He designs thereby not barely the happiness of their individual person, but the animating and encouraging others to follow after the same blessing.'^

He adds: "Nor does anything under heaven more quicken the desires of those who are justified, than to converse with those whom they believe to have experienced a still higher salvation. This places that salvation full in their view, and increases their hunger and thirst after it ; an advantage which must have been entirely lost, had the person so saved buried himself in silence.^^

We would not ignore the agency of the pulpit in the work of* promoting holiness.

The doctrine should be expounded and enforced in the sacred desk.

But we can place very little reliance on an annual or semi-annual sermon on the subject.

It should be incorporated, to some extent, in every

SPEECH OF EEV. E. E. JANES.

sermon preached to adult believers, who being assured of their justification and regeneration, feel, nevertheless, the remains of the carnal mind, and sigh to be cleansed from all filthiness of the flesh and spirit, and to perfect holiness in the fear of God/^

Much dependence may be placed upon the personal effort of ministers in the promotion of the experience of perfect love.

The work of presenting every man perfect in Christ Jesus cannot be exclusively done in the pulpit nor in the prayer-meeting. There must be a personal influence and guidance.

The pastor must go and seek that spiritual traveler, standing at the base of the mountain of holiness, and, like the experienced guides over the Alps, say, I have climbed this mountain; I will direct and assist you to reach its summit.

How gladly and gratefully will that perplexed and panting traveler accept of such assistance.

The longer I live, and the more extended my observations, the more deeply am I impressed with the importance and necessity of personal effort on the part of Christian ministers in every department of their work.

Perhaps nothing contributes more to the promotion of holiness than the practice of it.

It may be safely presupposed that the question under discussion has been adopted by those who have either experienced perfect love or are growing after it.

To all such the answer is appropriate — practice it — live a holy life.

The experience and practice of holiness are united to each other by Gospel authority, and must not be divorced.

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If we could have an angel in visible form^ robed in light and love^ always by our side^ we should be attractive^ because in association with a being so pure and lovely.

Purity of heart, like an angel within us, will speak through our tongues — shine through our countenances — sparkle in our eyes, and exhibit and demonstrate itself in our actions.

What a potent influence in behalf of perfect love will that minister exert who takes this angel with him into the pulpit, into the prayer-meeting and social gatherings of the church !

The holy life of such a minister will have more than angelic attraction ; it will be Christ-like in its character and power, and many believers thus attracted by the beauty of holiness will be led to admire and seek it.

Nor are Christian ministers fully prepared for their holy mission until they have graduated in this higher department of religious experience.

Their light will be dim and unsteady until their natures are sanctified by divine grace and their lives regulated by perfect love.

Then will they not only have burnished lamps, but burning oil, and will shed a clear and attractive light around them.

The success of Christianity, so far as human instrumentality is concerned, depends not upon the number of its professed adherents, but on the comparatively few, who illustrate, its truths by consistent, devoted Christian lives.

The great doctrine of holiness, which is an essential part of Christianity, will find favor Vvdth the children of God in proportion as its advocates present practical illustrations and demonstrations of its beauty and power.

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Brethren^ are not some of us still standing at the base of the mountain of holiness when we should be upon its elevations^ and from those sublime heights be calling upon justified believers to come up higher?

If preliminaries are necessary, have we not had in our past experience and opportunities all that is necessary as l^reparatory to the work of entire sanctification ?

Salvation is, by faith, from its lowest to its highest attainment, and as the Holy Spirit is the efficient agent in the work of entire sanctification, its consummation may be now."

He only who is the subject of this work can limit the Holy Spirit, or prolong the time of its accomplishment !

By a trembling and hesitating faith he may delay the work of heart-cleansing, or by a mighty act of faith he may embrace and realize the promise of full salvation now.

This agrees with the sentiment of Mr. Wesley, who says that this salvation is receivable by mere faith, and hindered only by unbelief."

Have we not stood long enough in the vestibule of the temple of holiness ? Let us all enter the temple itself, and join with those who have preceded and those who may follow us, in making its lofty domes echo Mdth the triumphant song of praise unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father ; to him be glory and dominion for ever and ever."

Motives crowd upon us on every hand to possess the highest attainments in Christianity, that we may wield the greatest degree of influence and accomplish the greatest possible amount of usefulness.

2*

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History informs us that, as the pilgrims approached Jerusalem, the foremost in that long and weary procession, — as they reached the last summit that overlooked the city, — cried out: ^^The holy city! the holy city!'' and the joyous words were conveyed along the extended line of pilgrims, inspiring them to press forward and upward to catch a view of the sacred place where the Messiah died.

Ought not Christian ministers to be the foremost in point of attainments as well as position, and from the heights of holiness that overlook both earth and heaven, send back a voice of encouragement that shall rally the Church to fresh efforts, and inspire her with intense ardor in reaching higher ground and more elevated positions, which she must occupy before the world can be converted to God.

I will add only one thought more.

Christian holiness invests the Gospel minister with the power of usefulness in the time of advanced years. The time is coming when there will be grey hairs upon us here and there, and when, by the pressure of years and infirmities, we shall be obliged to retire from the active work of the ministry.

Such will find holiness of heart and life the best substitute for the activities of the ministry.

They may have a beautiful and attractive old age, and with the prestige of a long and useful career, and by the influence of a pure character, may contribute, to the latest hour of life, to promote in others the experience of perfect love.

Note. — With tlie general sentiment and spirit of this address I most cordially agree and sympathize. — Editor.

II

SPEECH OF H. MATTISON, D. D.

"WHAT dve the best methods of promoting the experi" ^ ' ence of perfect lovef^

Such, Mr. President, is the question before us. To fully answer it, we must not only state our views in respect to the nature and attainment of holiness, but our reasons for entertaining such views, and why we cannot adopt the opposite views. This involves the idea of discussion, or

controversy,'^ of which some good men entertain such a dread. But I am free to say that I have no sympathy with this excessive fear of discussion. St. Paul and Luther, and Wesley and Fletcher, and the early Methodist preachers, were practical controversialists almost to a man. It is by controversy that the truth is arrived at, the chaff separated from the wheat, and the cause of God advanced in the earth. "We need and must have controversy in the great battle between truth and error, holiness^ and sin ; and the Church is never in greater danger than when she returns to its scabbard the sword which Christ himself unsheathed and wielded. Was not his whole ministry an almost continuous controversy ?

And I have no sympathy with the policy of some of our editors, in shutting the discussion of great and living questions out of their columns. Let them control the manner, but let all great current issues be thoroughly discussed. Our people are suffering,' and many of them

NEW YOKK PEEACHEES' MEETING, bewildered, and wandering here and there in their doctrinal views, in some instances for the want of the verj discussions which are shut out of our papers.

Personally, I have no cause to complain of our editors. Since I came back to the M. E. Church they have all treated me well, and no one of them has declined to publish even controversial articles from me; but I speak of the general policy of some of our papers as indicating too great a dread of discussion. But to the question before us.

Understanding the phrase perfect love^^ as synonymous with Christian perfection or entire sanctification, as understood by Methodists generally, my answer to the question would include, among other things which I must not now take time to present, the following particulars :

I. We must give to all those whom we would lead on to entire sanctification y distinct and definite ideas as to what that state of grace is to which we would have them attain.

" This," says Mr. Fletcher, " is absolutelj necessary. If you will hit a mark, you must know where it is. Some people aim at Christian perfection ; but, mistaking it for angelical perfection, they shoot above the mark, miss it, and then peevishly give up their hopes. Others place the mark as much too low. Hence it is that you hear them profess to have attained Christian perfection, when they have not so much as attained the mental serenity of a philosopher, or the candor of a good-natured, conscientious heathen." — Treatise on Christian Perfection^ 32mo., p. 34.

And is not such the case in our own times? Have not some, by placing the mark too low, imagined that they have attained to, and openly professed, entire sanctification, who are obviously far from being perfect either in love or any other Christian grace? And are not such mistakes, upon such a subject, a calamity to the Church, and to the individuals who make them?

We cannot be too particular^ therefore, it seems to me, nor too tenacious, in insisting upon a correct theory and correct teaching upon this all-important subject. Say what we may in disparagement of dogmatic theology/' •or of ^^mere theorizers/' the whole experience and practice depends upon the theory, and reflects its peculiarities. If, therefore, we ever have a correct experience, we must have a correct theory ; or, in other words, if we would lead our people on to perfect love, they must be taught what it is, and how it is to be attained, as those things are revealed in the gospel of Christ.

II. Perfect love or entire sandification, as I understand

it, is THE ENTIEE REMOVAL OE DESTRUCTION OF INBRED

SIN, or the carnal mind; followed by the disappearance of all outward manifestations of inward depravity, and the exhibition of all the fruits of the Spirit— love, joy, peace, long^ suffering, gentleness, goodness, meehiess, patience, and charity, in evangelical perfection.

This is what I understand the apostle to mean by "perfect and complete in all the will of God,'' Col. iv. 22; and being "sanctified wholly." 1 Thess. v. 23. The following is Mr. Fletcher's definition of Christian perfection :

We call Christian perfection the maturity of grace and holiness, which established, adult believers attain to under the Christian dispensation ; and by this means we distinguish that maturity of grace both from the ripeness of grace which belongs to the dispensation of the Jews below us, and from the ripeness of glory which belongs to departed saints above us. Hence it appears that, by Christian perfection, we mean nothing but the cluster and maturity of the graces which compose the Christian character in the Church militant.

In other words. Christian perfection is a spiritual constellation made up of these gracious stars-perfect repentance, perfect faith, perfect humility, perfect meekness, perfect self-denial, perfect resignation,

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perfect hope, perfect charity for our visible enemies, as well as for our earthly relations; and, above all, perfect love for our invisible God, through the explicit knowledge of our Mediator Jesus Christ. — Treatise, pp. 9, lO."^

Mark the language of this definition ; it is the maturity of grace which established adult believers attain to/^ And further, it is called " the maturity of graces/^ etc. How plain from all this that he did not regard it as a thing to be obtained at any time by the immature, unsettled, and young Christian ; but as a high endowment, to which "adult believers only, and " mature and "established^^ Christians, might hope to attain. Mark, also, how high a state of grace Mr. Fletcher understood this to be — namely, one of perfect faith, perfect humility , perfect meekness, perfect self-denial, peifect resignation, per^ feet charity, perfect patience, and perfect love even for our enemies. Certainly, Mr. Fletcher regarded Christian perfection as a very high state — as the very Pisgah of moral attainment in this world — and was utterly opposed to all attempts to lower the standard below the scriptural

^' It is worthy of note that no one of the brethren on the other side cited this definition in any of their speeches. The only allusion to it was by Dr. Eoche, who says (p. 53) : "Dr. M. has raised the mark so high that none may hope to reach it." Brother "Woodruff was so well pleased with this remark that he sent it to the Western Christian Advocate in this form : Dr. Boche said last Monday that Professor Mattison had put the mark so high as practically to destroy the doctrine, and that Dr. Curry had put it so low as absolutely to wipe it out." And yet I "raised" no "mark" whatever, except by quoting this formal definition of Christian perfection by one of our standard Methodist authorities upon the subject ! Is it not more likely, therefore, that Dr. E. has lowered the " mark" below the true Methodistic altitude, than it is that I have raised it too high ? — Editor,

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altitude, or to countenance a spurious perfection or profession of holiness.*

And just here, Mr. Chairman, I have a complaint to make against some of our brethren who make this subject a specialty ; claim to have special light upon it, and to have experienced what few of us enjoy ; and who travel from city to city, preaching and holding meetings, and circulating books and periodicals upon the subject of " holiness.^^ And it is this : that, whether intentionally or not, they often fail to represent our standard Methodist authorities fairly when they profess to quote them upon the subject. For instance, one writer f who is circulating his book from charge to charge, has a section on " the nature of Christian perfection,^^ J in which he asks the question, "What constitutes Christian perfection?'^ and then proceeds to give answers professedly from Mr. Wesley, Fletcher, and others. In Mr. Fletcher's treatise, the very first section, page 8, is entitled, " Christian Perfection Defined,'^ after which he proceeds to define what he understood by Christian perfection. Now, I insist that if any one wishes to cite Mr. Fletcher as an authority as to the nature of Christian perfection, he is bound in all honesty and fairness to cite what he has written w^here he

^Eev. Samuel Dunn fully indorses tliis high standard when he says : " If faith is made perfect, unbelief cannot exist. When the soul is fully clothed with humility, pride must be extinct ; when perfectly adorned with meekness, sinful anger can have no place. When patience has its perfect work, peevishness and discontent must depart. Where love to God is made perfect, there must be the exclusion of self-will and love of the world ; and this is what the Scripture means by entire sanctification." — Speechy pp. 132, 133.

f Eev. J. A. Wood, a local preacher in the Wyoming Conference.

% Page 26 of his work.

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professes to define his views. And yet^ so far from doing this, the writer referred to has not only ignored or suppressed Mr. Fletcher's formal definition of the nature of perfect love, placed prominently in the foreground of his treatise, under the caption Christian perfection defined/^ that he might not be misunderstood or misrepresented, but has cited in its stead a passage certainly never written as a definition, and which I have not yet been able to find in all Mr. Fletcher's writings. And even the author of the book was unable to tell me where it could be found. Here is the passage :

2. Eev. John Fletcher says: "It is the depth of evangelical repentance, the full assurance of faith, and the pure love of God and man shed abroad in a faithful believer's heart by the Holy Ghost given unto him to cleanse him and to keep him clean, from all filthiness of flesh and spirit, and to enable him to ^ fulfill the law of Christ/ according to the talents he is intrusted with, and the circumstances in which he is placed in this world."— pp. 26, 27.

Who does not see that, compared with Mr. Fletcher's own professed definition of Christian perfection, this quotation is vague, obscure, and unsatisfactory ? Why, then, was it substituted for the true and formal definition? Was the latter too clear and strong, placing the standard too high for some modern experiences and lives ? Was it to get rid of the perfect repentance, perfect faith, perfect humility, perfect meekness,'^ &c. ? *

It is by this method of quoting authors, very common throughout the book, that the real views of our standard writers are either obscured or perverted, the ideas of our

^ Eev. Mr. Boole also ignores Mr. Fletcher^s definition of Christian perfection, and quotes this dubious passage from Brother Wood's book instead. Why this efibrt to conceal the real views of our standard Methodist writers ?

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people confused, and the attainment of genuine Christian perfection greatly hindered in the Church.

While, in the opinion of Mr. Wesley, many attained to perfect love in his day, there were others, and not a few of them, Yv^ho fell into the error deprecated by Mr. Fletcher, placed the standard too low, and openly professed holiness" when they knew little or nothing about it. Of these Mr. Wesley thus writes :

But some who have much love, peace, and joy, yet have not the direct witness. And others who think they have, are nevertheless manifestly wanting in the fruit. How many I will not say; perhaps one in ten, perhaps more or fewer. But some are undeniably wanting in long-suffering and Christian resignation. They do not see the hand of God in whatever occurs, and cheerfully embrace it. They do not in everything give thanks and rejoice evermore. They are not happy; at least, not always happy. For sometimes they complain. They say, " This or that is hardr

Some are wanting in gentleness. They resist evil, instead of turning the other cheek. They do not receive reproach with gentleness ; no, nor even reproof. Nay, they are not able to bear contradiction, without the appearance, at least, of resentment. If they are reproved or contradicted, though mildly, they do not take it well. They behave with more distance and reserve than they did before. If they are reproved or contradicted harshly, they answer it with harshness, with a loud voice, or with an angry tone, or in a sharp or surly manner. They speak sharply, or roughly, when they reprove others, and behave roughly to their inferiors.

Some are wanting in goodness. They are not kind, mild, sweet, amiable, soft, and loving at all times, in their spirit, in their words, in their looks and air, in the whole tenor of their behaviour ; and that to all, high and low, rich and poor, without respect of persons ; particularly to them that are out of the way, to opposers, and to those of their own household. They do not long, study, endeavor by every means to make all about them happy. They can see them uneasy, and not be concerned ; perhaps they make them so. And then wipe their mouths and say, ''Why, they deserve it. It is their own fault."

Some are wanting in fidelity, a nice regard to truth, simplicity, and 2

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godly sincerity. Their love is hardly without dissimulation; something like guile is found in their mouth. They are smooth to an excess, so as scarce to avoid a degree of fawning, or of seeming to mean what they do not.

Some are wanting in meekness, quietness of spirit, composure, evenness of temper. They are up and down, sometimes high, sometimes low ; their mind is not well balanced. Their affections are either not in due proportion, they have too much of one, too little of another ; or they are not duly mixed and tempered together, so as to counterpoise each other. Hence, there is often a jar. Their soul is out of time, and cannot make the true harmony.

Some are wanting in temperance. They do not steadily use that kind and degree of food which they know, or might know, would most conduce to the health, strength, and vigor of the body ; or they are not temperate in sleep ; they do not vigorously adhere to what is best, both for body and mind ; otherwise they would constantly go to bed and rise early, and at a fixed hour ; or they sup late, which is neither good for body nor soul ; or they use neither fasting nor abstinence ; or they prefer (which are so many sorts of intemperance) that preaching, reading, or conversation, which gives them transient joy and comfort, before that which brings godly sorrow, or instruction in righteousness. Such joy is not sanctified; it doth not tend to, and terminate in, the crucifixion of the heart. Such faith doth not centre in God, but rather in itself.

So far all is plain. I believe you have faith and love and joy and peace. Yet you who are particularly concerned know, each for yourself, that you are wanting in the respects above-mentioned. You are wanting either in long-suffering, gentleness, or goodness ; either in fidelity, meekness, or temperance. Let us not, then, on either hand, fight about wordsan the thing we clearly agree.

You have not what I call perfection ; if others will call it so, they may. — Wesleifs Plain Account of Christian Perfection, IVorks, vol. vi., pp. 518, 519.^

If such a spurious perfection developed itself under the

^ Dr. Eoche replies to this extract as if cited to show that none of the professors in London were really wholly sanctified. But I conceded that many were truly sanctified before making the quotation ; and cite it merely to show that while many had a genuine experience, others set the standard too low, and were self-deceived. — EcL

SPEECH OF H. MATTISON^ D. D.

very eye and teachings of Mr. "Wesley himself^ what wonder if a still worse counterfeit should appear under the teachings of others far less knowings or wise or holy ?

If we hope to promote the experience of perfect love in this land^ we must do as Mr. Wesley did in the above instance, and as he advised others to do, namely :

Set the false witnesses aside, Yet hold the truth for ever fast.

III. To attain to the state of entire sandijication we must fully recognize the d.octrine of partial sanctification.