The abiding Comforter

Front matter

THE

Abiding Comforter

A NECESSITY

Preface

TTZITH Lord Bacon experience was the test of ^ ^ every system — indeed, of all truth. Although so much is said of science and philosophy in these days, it is surprising how little men really know. How do you know that what you teach is true ? is a sensible question to propound to any teacher, either in science or religion. A scientist finds a single fact, and then builds a huge pile of theories, wood, hay and. stubble, upon it, and demands the assent of all men to his foolish deductions. We yield to his facts, but laugh at his theories.

We cleave to the theory of Lord Bacon : experience tests all opinions, and detects their truth or fallacy. In this work I have purposely dwelt at greater length on experience than on doctrinal teaching. " He that doeth his will (has experience) shall know of the doctrine whether it be of God," and he only in a proper sense. For more than a century the Methodists have been undivided, or, in other words,

6 Preface.

a perfect unit both in doctrinal views and in Christian experience. It is only recently, mostly since the close of the war, that any difference of opinion has appeared, the Church having grown to such vast proportions and increasing so rapidly in wealth as to turn her away more or less from her old doctrines and simple forms of worship.

The watchful fathers, trained on huge circuits^ have passed away, and men of better education, but less practical experience, now rule for the hour. Every one seems to believe, preach and write as he deems best, without fear of reproof or censure. So it was not in former years. Even our standard doctrines have become subjects of doubt and disputation. Mr. Wesley and the fathers of our Church prohibited this.

In the early part of 1874, Rev. J. T. Crane, D.D., of the Newark, New Jersey, Conference, published a book, entitled " Holiness the Birthright of God's Children,'' in which he labors to prove that the moment a man is converted " from the error of his ways " to God, he is perfectly pure. There are no remains of impurity left, no anger, lust, hatred, emulation or strife, but he is at that moment entirely sanctified.

That publication was the occasion of my writing

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this. But it is not the author's aim to reply to Dr. Crane's arguments; he refers to them as a means rather than as an end. The grand old Wesleyan and Bible doctrine of holiness, the corner-stone, foundation, and indeed the superstructure, of our great missionary Church, cannot be ehminated from her system without compassing her own ruin at the same time.

I have rather intended to build up our people in their most holy faith, to show them as briefly as possible in the space at disposal the great privilege it is theirs to enjoy, to lead them into the higher life of perfect love, the experience of a full rest in Christ as a perfect Saviour from all sin.

The reader may discover an occasional repetition of thought. This results from the fact that a part of the work was written as a serial in the " Home Journal," without any thought at first of putting the articles in book form. And when they were thus put together, the author did not deem it worth while to go through the labor necessary for a full correction. The reader will therefore please excuse any inelegancies of this sort.

The author feared that some truly changed and justified persons, on reading Dr. Crane's book,

might be filled with doubt of their acceptance^ be-

1«-

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cause their experience did not measure up to his ideas. He desired also to defend the fathers, as he deemed them misrepresented as to their experience of perfect love. Hence his list of a few of them whose testimony is most valuable to the Church.

Above all, he wished to show that Jesus Christ had furnished to the world a model of his own Church, converted first and sanctified wholly afterward by the gift of the Holy Ghost. The recent outpouring of the Spirit, bringing up the experience of the Church to the divine standard of the New Testament, is shown by its grand results to be of God.

Having done what he could to counteract evil

tendencies, to lead the Church to hold fast to her

long-tried doctrine and rich experience, and to avoid

all novelties, he commits the whole to the blessing

of God and the judgment of those who hunger for

the divine fullness.

THE AUTHOR.

Philadelphia.

CHAPTER I. CHRIS l^'S OWN MODEL FOR HIS CHURCH

"Teaching them to observe all things whatsoever I have commanded you."

OUR Saviour Christ is the model for his followers in all time. What he taught we must teach, what he did we must do, as far as the mere human can copy the divine. His plan for planting, building up and establishing his Church on earth is clear and well defined, and should be followed with care in every age. He introduced that system of ministry which goes out to seek the lost. Prior to that time the people were required to come to the places designated to worship, bring their offerings and seek the divine favor ; he sent the gospel out to seek them.

THE SPIRITUAL STATE OF THE DISCIPLES.

For this purpose he chose, called, regenerated and ordained the twelve apostles. Their sound moral and religious character is indicated in the fact that He in whom was inherent all wisdom and knowledge

12 The Abidifig Comforter.

selected them for a special work : '' I have chosen you out of the world ; thine they were, and thou gavest them me." Their spiritual condition is clearly indicated in this single quotation. " Thine they were, and thou gavest them me," would of itself seem to settle the question.

They could not have been unregenerate " children of wrath even as others," or they would not have been chosen by him or given to him by the Father. Xor would they have been willing instantly to have forsaken their only means of subsistence at the call of one of whom they had so little knowledge. They were doubtless among that pious class who, like Zacharias and Elizabeth, were " waiting for the consolation of Israel." In conversation with Christ they allude to the sacrifices they had made : " Lord, we have forsaken all and followed thee ; what shall we have therefore ?" He answered, " Verily I say unto you. That ye which have followed me in the rege7ie7'ation, when the Son of man shall sit in the throne of his glor}", ye also shall sit upon twelve thrones, judging the t^velve tribes of Israel." The pious Quesnel on this passage says, "The philosophers forsake all without following Christ ; most Christians follow Christ without forsaking all : to do both is apostolic perfection."

THEIR FIRST COMMISSION.

The apostles were sent out to preach that the " kingdom of heaven is at hand, to heal the sick,

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cleanse the lepers, and cast out devils." They were wisely restricted to the '* lost sheep of the house of Israel, to the Jews alone." They knew the Jewish Scriptures and the hope and expectation of that people as to a coming Messiah. They could not have spoken of what they had no knowledge. And those to whom they were sent knew only what Moses and the prophets had spoken ; these could well understand, therefore, all that the apostles could say. To the Greeks their ministry would have been foolishness, as was that of St. Paul to Festus, who knew nothing of the books read by the Jews, while Agrippa was convinced because he was trained in the religion of the Jews.

These were devout, good men. The Saviour never sent unregenerate men to preach and work miracles. The supposition is monstrous. He who thinks he did should never find fault with any Church, in subsequent ages, for sending out men of no piety, mere men of the world, entirely godless men, to preach the gospel, as they would be following the very highest example. " An evil tree cannot bring forth good fruit." These men did return with joy, declaring " that even the devils were subject unto us through thy name." He then cautions them against rejoicing in their success, and says, " Rather rejoice that your names are written in heaven." This certainly asserts their spiritual relation to Christ and fitness for heaven. And this, taken in connection with a passage in Hebrews, " To the general assembly 2 and church of the first-born, which are written in heaven," together with one in Revelation, " whose names are not written in the book of hfe of the Lamb slain from the foundation of the world," — this, it seems to me, settles the question as to the moral and spiritual state of the disciples of our Lord while Christ was yet with them.

A SPIRITUAL CHANGE

was well understood among the Jews in the time of our Lord's earthly ministry. A few Scriptures will convince us of this. When the Saviour found that Nicodemus was totally in the dark on this spiritual change, he expressed surprise that a teacher of his years should not understand so plain a matter : " Art thou a master in Israel, and knowest not these things ?" He said to the sick of the palsy, " Son, be of good cheer, thy sins be forgiven thee." ** Forgive and ye shall be forgiven." " Forgive us our debts as we forgive our debtors." " Wherefore I say unto you, her sins which are many are all forgiven, for she loved much." Christ examined Peter after his fall : '' Simon, son of Jonas, lovest thou me more than these ;" the reply was emphatic : " Lord, thou knowest all things ; thou knowest that I love thee." This settled the question as to his restoration to divine favor and acceptance.

" And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, even the Spirit of truth, whom the world can-

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not receive, because it seeth him not, neither knoweth him : but ye know him, for he dwelleth with you, and shall be in you." They had the Spirit with them continually, as justified believers, prior to the crucifixion. The Saviour said of Nathanael, " Behold an Israelite indeed in whom is no guile." He pronounced him so perfect as to be without guile — all that has ever been required of a converted saved soul. We must not suppose that because the Jewish rulers were wicked politicians, there was no faith or deep spiritual piety and life among the common people. It was doubtless from among these pious praying ones that Christ selected the twelve apostles.

If any one still doubts and desires further evidence, let him read the fourteenth, fifteenth and sixteenth chapters of John : ** Let not your heart be troubled ; ye believe in God, believe also in me ;" " In my Father's house are many mansions ;" " I go to prepare a place for you ;" ** I will come again and receive you unto myself;" " Peace I leave with you ;" ** Now are ye clean through the word which I have spoken unto you ;" " I am the vine, ye are the branches ;" "Abide in me ;" "If ye were of the world, the world would love his own, but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you."

Of course all the good done in us, from the first drawings of the Father in childhood to the full measure of grace imparted in perfecting Christian character in the baptism of the Holy Ghost, is by the

Spirit of God. Through and by the same Spirit all the pious have been drawn, trained, awakened and born again, as \vell as sanctified wholly. It is the same Spirit that enlightened and inspired the ancient prophets, and that the Saviour said "was with and in " his disciples while he was yet with them ; but notwithstanding all this, it is said : " The Holy Ghost was not yet given, because that Jesus was not yet glorified."

I have been thus explicit because it has been said that the first spiritual change of the disciples of our Lord occurred on the day of Pentecost when the Spirit fell upon them. I have heard this preached occasionally as the only real conversion of the apostles. It may do for men of little reflection or thought, but will not do for a sound divine or an intelligent hearer.

THOUGH BORN AGAIN, NOT PERFECT,

They indicate that the remains of carnal nature were still with them as in other justified believers: " Then there arose a reasoning among them, which of them should be greatest. And Jesus perceiving the thought of their heart, took a child and set him by him, . . . and said, He that is least among you all, the same shall be great." They were like good men in more modern times — selfish and ambitious of distinction. Each desired to be greater than the other.' It was because of the feebleness of their faith that Jesus answered and said : " O faithless and perverse

Christ's own Model for his Church. 17

generation ! how long shall I be with you and suffer you ?"

James and John, two of the most calm and least excitable of them all, when provoked at the Samaritans, said : " Lord, wilt thou that we command fire to come down from heaven and consume them, even as Elias did?" But he turned and rebuked them, saying : " Ye know not what manner of spirit ye are of, for the Son of man is not come to destroy men's lives, but to save them."

Christ frequently spoke of the immaturity of the graces of his disciples : ** I have yet many things to say unto you, but ye cannot hear them now. Howbeit when he, the Spirit of truth is come, he will guide you into all truth." Can there be a more clear and beautiful expression of what the baptism of the Holy Ghost would do for them ? How clear is the word of God, when read with a single purpose of knowing what is truth, and not to sustain a previously-formed opinion ! Their work had been confined to their brethren, the Jews. But after Christ should leave them their field of labor was to be enlarged, and they were to go into all the world, among all people, which would most fearfully test their faith, and battle with their prejudices, requiring more power than they then had.

" And being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly bap- 2* B tized with water, but ye shall be baptized with the Holy Ghost not many days hence."' " But ye shall receive power after that the Holy Ghost is come upon you." It was a specific command that they should not depart on their mission until they received an endowment not yet received. Regenerate as they were, they were not yet fitted for their life-work until baptized with the Holy Ghost. To all intents, and without any room for cavil, they were required to wait for a second blessing, a grace in advance of their pardon and regeneration and the experience they then had, to fully fit them for the ser\-ice he had assigned them.

THEY WERE ALL FILLED WITH THE HOLY GHOST.

What was this ? What did it do for those on whom it fell ? !\Ir. Wesley, in his conversation with Count Zinzendorf, deemed it the sanctification of the one hundred and twenty. Both believed they were pardoned and regenerated before. If it was their first spiritual change, how can we understand what is said before as to their relation to Christ, fitness for heaven, " names written " there and " chosen out of the world" ? They were not allowed to commence their life-work until thus baptized of the Spirit. They were different men ever afterward. Xot nt for his witnesses before — able and efficient witnesses ever after. Such they and theii successors were to be " unto the uttermost parts of the earth ;" which shows that the same " eift of

Christ's ozvn Model for his Church. 19

power " was to continue in the Church till the end of time. They were like soldiers half armed, not fit for battle before, ready for any contest afterward. Weak and timid up to that time, though good men, men of giant power, subsequently. Was that power to be confined to that day and these believers only, or was it to be continued in the Church ? We deem it Christ's model of his Church for all time, and so preach the gift of the Spirit as a necessity to the Church.

IT WAS A CLEANSING POWER.

I. All petulance of spirit was taken away in a moment of time. James and John no more felt like calling for fire from heaven to consume wicked men. On the contrary, they rejoiced that " they were counted worthy to suffer for his name sake." There were mockers among the multitude who said they were filled with new wine. " But love is not easily provoked." Hatred, malice and all ill-tempers were purged away. Ambition, to which they had been so prone, the sin that so constantly had beset them, was felt no more, so far as the history informs us. It was not repressed, but utterly rooted out. We hear no more the inquiry which should be the greatest, but all were willingly on an equality. Each preferred the other to himself How beautifully is this seen in the selection of the seven deacons to care for the poor ! The Grecians had complained of their widows being neglected in the daily ministrations, and the whole Church elected a board of seven stewards, five of whom were Greeks, and but two Hebrews. Their names indicate this. The greatest number elected were on the side of the complaining party. We hear no more fault found.

As well did all selfish love of wealth cease and pass away for ever. Without compulsion, and for the benefit of all, their goods and lands were sold and the proceeds thrown into a common fund. This state of things, of course, could only last for a short time, and ought not to have continued; but it is adduced here to show that the love of Christ did cure most perfectly the love of wealth. And perfect love, the power of the Holy Ghost on the heart, always has, and always will, cure inordinate love of the world, " For whoso loveth the world, the love of the Father is not in him."

2. They were not only emptied, but filled. Cleansing is good, but filling with all the fullness of God is far better. Their after histor>' shows that they were full of divine sympathies to which they had before been strangers. St. Paul " longed for the Philippians in the bowels (or sympathies) of Jesus Christ." So did all upon whom the Spirit fell, for all people without respect to nation or localit}'. Philip, a layman, fled from Jerusalem to Samaria because of persecution, and he forgot his former prejudices as a Jew and preached Christ as a common Saviour of all men, and soon had the people rejoicing in a common salvation.

Christ's own Model for his Church. 21

3. Fear of men gave place to love. The leading apostle had been afraid of a servant-maid, and deserted his Master at a critical moment in the fearful tragedy of his sufferings. He is quite another man now, after the baptism of " power and love, and of a sound mind." Only a short time subsequently he faces the Jewish council, and charges them with both the betrayal and murder of his Lord and Master. He and all the others had an endowment of courage as well as of love to which they had been entire strangers. This fullness was the finishing of their preparation for the work to which Christ had ordained and sent them. Without it they could not have succeeded in their ministry, either in Judea or elsewhere.

We claim this to be the type, the Saviour's own model, of the Christian Church in all the world and for all time. Men are first regenerated by the Spirit, adopted into the divine family, their names are written in heaven, and they have victory over sin. But they are far from being pure in heart or wholly sanctified. Were such to be called away from this life, God would see to it that their faith should claim Christ as a full Saviour a-s this world, with all its claims and cares which have hindered the full exercise of faith before, recedes from sight and they near the world of spirits. Full sanctification even then is not by death, but by faith in Christ's sacrifice for sin, which they failed to exercise before because of the power of things seen. " Without holiness no man shall see the Lord " must remain for ever true, and faith alone, as the means of purification, remains also a truth to the last. Precisely the same infirmities and remains of carnal nature still exist in imperfect Christians which we have seen did exist in the twelve apostles while Christ yet remained with them — ambition, desire of distinction among their fellows, feeble faith and the spirit evinced by James and John against the infidel Samaritans, which the Saviour so tenderly reproved.

But the baptism of the Holy Ghost cured all this in their case — has in all ages since, and will to the end of the world. He was the Sanctifier and Comforter then, is now, and ever will be in all the world. There is no longer any necessity of outward signs, no tongues of fire or sound of rushing wind, to convince either the learned or ignorant. The Spirit always bears its own testimony, and that is sufficient to convince.

" Though on our heads no tongues of fire Their wondrous powers impart, Grant, Saviour, what we more desire — Thy Spirit in our heart."

Pardon or justification is a great grace, as it gives peace with God through our Lord Jesus Christ, and a title to the life to come. The experience, however, of most laymen, as well as ministers, has convinced them that a divine fullness, a higher spiritual life, is needed for such as desire to win

Chris fs own Model for his Church. 23

others and lead them to the Fountain of hVing waters. The grace that saves from sin is one thing, but the grace that fulty sanctifies, and empowers for service, and fills with ecstatic joy and praise, is a much higher grace, as was witnessed on the day of Pentecost, and has since been seen in the lives and labors of all great reformers as well as all men of much influence. I need not recite the facts in proof: they are patent to all reading and observing men.

THAT IS THE MODEL CHRIST HAS GIVEN.

Why follow the first Church in all things else, and neglect to copy its spirit and fullness of power from on high ? Is the gift of power less needed now than at a former period ? Have education and a higher civilization rendered it less necessary to the Church or the reformation of the world now than it was just after the ascension of our Lord ? Are vice, hardness of heart, old habits and iron prejudices easier overcome at the present time than they were then, or at any former period ? Surely no one will assert this. Then why not wait, tarry, pray, for this gift of power, as they did, as Christ ordered them to do, until it fills our hearts and all our churches and places of worship as in the primitive age ?

For want of this the world is leading the Church, instead of the Church leading the world, and leading it into many of its follies, gayeties, and into so-called innocent amusements. Many professors now are

" lovers of pleasure more than lovers of God." * The present formalities of worship with many are too mechanical and lifeless to affect the masses of men. They do not, cannot, will not, without the baptism of the Holy Ghost, as long experience has fully demonstrated. This divine baptism makes all things new in the pulpit and in the pews. Even vital truths, plainly recited and urged upon the people, are often powerless without it. " Without me ye can do nothing." How surprised many of us will be in the future life when we see what would have remedied the evils of society ! yet we did not fully apply the remedy, though it was near at hand. Read the Saturday journals of any city to learn what is to be the Sabbath theme of many. Much of it is solemn trifling ; it cannot be called preaching the gospel. Thousands of such sermons would not lead one sinner to Christ or teach him what he must do to be saved. Yet all these ministers complain of the venality and corruption of men in high and low positions. There is no remedy but the Holy Ghost to

* " In Mr. Bennet's (Established) church, at Tresmere, in England, in 1742, a strange scene was witnessed. Charles Wesley was the preacher ; and on his declaring that by ' harmless diversions ' he had been ' kept dead to God, asleep in the devil's arms, secure in a state of damnation, for eighteen years,' Mr. Meriton, one of his traveling companions, added, aloud, * And I for twenty-five.' 'And I,' cried Mr. Thompson, 'for thirty-five.' 'And I,' said Mr. Bennet, ' for above seventy.' This was quite enough (says the historian) to expose Thompson to the ecclesiastical anger of the bishop of the diocese."

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fire the heart and constrain the ministers to preach Jesus Christ and him crucified. Other themes may please and make the ministrj^ popular, but this alone is saving. You can usually ascertain the piety of a people by learning of the piety of their pastor. Does he live a life of faith ? is he full of the spirit of self-sacrifice? has he been baptized with the Holy Ghost ? Does he love his work, and labor, " not of constraint, but with a ready mind " ? Does the love of Christ constrain him as it did those who were filled with love and power on the day of Pentecost ? Does he " speak what he knows and testify of what he has felt and seen " ? This kind of a man and this sort of preaching, and not the mere fact of orthodoxy, is sure to succeed because there is life in it. No healthy change in the morals of society has ever been effected by any other. It need not be expected until the power from on high rests on the laborers. This is Christ's plan, and the Church must come up to it if we would succeed. He has given the model of a successful Church. Why follow his teaching in all other matters and neglect to seek what he deemed so essential to that Church planted by himself? 3

Chapter II. Holiness The Bible Standard Of Piety

" Behold an Israelite indeed in whom is no guile."

A TRUE standard of satisfactory religious experience is a necessity to the Church, and happily this has been duly furnished by the Lord himself Holiness was engraved on a gold plate, and worn on the forehead of Aaron the high priest. Ex. xxiii. 36. All the people saw this during each service. It was designed to keep the idea before all worshipers continually. God is called **the Holy One of Israel." The mountain whence the law was given was called " the holy mount." And Peter so terms the mount of transfiguration. " Speak unto all the congregation of the children of Israel, and say unto them. Ye shall be holy, for I the Lord your God am holy;" "Sanctify yourselves therefore, and be ye holy : for I am the Lord your God ;" *' I am the Lord which sanctify you."

The reply of Christ to the lawyer as to which was the most important commandment of the law fixes the standard of moral purity (Matt. xxii. 37): "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it. Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets." Obedience to all the other divine requirements follows as a consequence of obeying this. Here perfect love to God is fixed as the standard of piety. Love to others flows naturally from loving God fully, as a stream flows from its fountain. *' He that loveth not his brother is not of God," no matter what his profession or standing in society. " He abideth in death." '' Be ye perfect even as your Father in heaven is perfect." " Till we all come in the unity of the faith . . . unto the measure of the stature of the fullness of Christ."