USA > West Virginia > The West Virginia pulpit of the Methodist Episcopal church. Sermons from living ministers. With personal sketches of the authors > Part 19
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28
Methodism has been divided into several distinct denominations. The causes of these divisions we need not, at present notice. Suffice it to say, that with the exception of the Welsh Calvanistic body, they all hold in common the same doctrines, and are only divided on questions of minor importance, such as polity, form of government, orders, &c., &c., things external to the principles of doctrine and salvation. The total mem- bership is at present more than four millions, with a general following, in all the branches, of not less than twenty millions, including the children who are under the care of the Church. The inquiry may here arise, What is the secret of such success ? Is it in the doc- trines of the Church ? No new fangled theories have been advanced-no freshly coined imagery of truth to lead her forward, and yet in the doctrines taught, we find the power by which the people have been gained and the cause firmly established. This, therefore, leads to a brief consideration of
236
WEST VIRGINIA PULPIT.
II. METHODISM-DOCTRINAL.
It builds upon the sentiment of the poet of our own church, who wrote,
" Jesus, the name high over all, In hell, or earth, or sky, Angels and men before it fall, And devils fear and fly."
" Jesus, the name to sinners dear, The name to sinners given, It scatters all their guilty fear, It turns their hell to heaven."
We recognize Christ as the chief corner-stone of all Christian work. Upon him we rest for salvation in this life, and glorification after death. He is our all and in all. We accept the doctrines of man's deprav- ity-the trinity in unity-personality and Godhead of the Holy Ghost-the divinity of Christ-an atone- ment for all mankind-repentance-justification by faith-regeneration-adoption-the witness of the Spirit-sanctification, and all other orthodox doc- trines of an evangelical faith, as held even by the apostles themselves.
As an example of our doctrinal belief in its rela- tion to man's salvation and happiness, the following brief homily is given on the familiar text found in 2 Corinthians, v : 17 :
" Therefore, if any man be in Christ Jesus, he is a new creature-old things are passed away-behold all things are become new."-PAUL.
This text is selected as likely to illustrate that mode of expository treatment of the principles of man's salvation, which won for Methodism its earliest vic- tories.
How may one be in Christ, and when ? are the questions to engage our attention. "Repentance toward God and faith toward our Lord Jesus Christ," are the only terms and conditions of salvation. These we shall examine carefully, though with brevity, as we have only time to glance at the several thoughts this outline must present. As the foundation of re- pentance, or perhaps a prerequisite to repentance, there is first of all the enlightenment of the mind by the Word and Spirit of God. One must feel that the
237
METHODISM.
great truths of the Gospel are truths divinely given for the salvation of man, and that they justly describe our state by nature, and reveal to us the only Savior who is able to satisfy our need. Then follows what is gen- erally designated " conviction," but we prefer another term, and say " the state of being convinced," for whether we accept Christ as our savior, or otherwise, we are all "spiritual convicts," or convicted by the law of grace and the teaching of the Gospel. In the state of being convinced we feel our undone condition, our need of mercy and pardon, and that we have sinned against Almighty God. The goodness, love, justice and long-suffering of our Heavenly Father fill our thoughts and rise in condemnation against us. This leads to "contrition," or sorrow of heart, for hav- ing offended our Infinite Benefactor and Friend. We feel that we are guilty before God, and we are pained thereby. The soul breaks out in strong desire and exclaims
"Depth of mercy can there be, Mercy still reserved for me."
The penitent one then resolves that he will sin no more ; " that he will arise and go to his Father, from whom he is estranged, and ask for reconciliation. Next and finally in repentance of a scriptural char- acter, there is action, or the carrying into execution the previous determination. The enquirer comes to the mercy seat that he may seek Jesus. Here his faith is to rise higher, taking personal hold on Christ and accepting him fully as his Savior. Of course there has been faith in every step thus far-what we may call collateral faith-for if the sinner comes to Christ for salvation, the very fact of his coming is evi- dence not only that he has the power to believe, but that he does believe to some extent. Repentance proves the existence of faith, and in our journey from enlighten- ment as a sinner, to eternal glory in heaven, we are accompanied by faith in God through our Lord Jesus Christ every inch of the way.
The penitent inquirer, convinced, contrite, weary and determined, now asks, “ What must I do to be saved," or like one of old exclaims, "God be merciful
238
WEST VIRGINIA PULPIT.
to me a sinner." But need he sorrow long ? Will the Heavenly Dove of Peace tarry in his flight ? Nay. Jesus is looking for this penitent one, and the peni- tent is looking for Jesus. They may soon meet and join in a perpetual covenant. Listen : "Come unto me all ye that labor and are heavy laden and I will give you rest ;" or, " If any man sin, we have an ad- vocate with the Father ;" and " Whosoever will, let him take the water of life freely ;" Jesus is "the Lamb of God that taketh away the sin of the world." He is our atoning sacrifice. When the repenting soul has found its way under the guidance of the Holy Spirit to the mercy seat, it reaches the crisis of its jour- ney. Now is the supreme moment of venturing all in one grand launching out by faith in the atonement. The mind has bowed intellectual assent to the princi- ples of the Gospel from the beginning, but to save the soul requires more. It must be the consent and em- bracing of Christ and salvation, not only with the in- tellect, but also with the whole heart. Our yearning of soul, earnest and intense affection of heart must bear their testimony, and cry out, " My Lord and my God." "With the heart man believeth unto righteous- ness."
We accept Christ as our Savior, believing not only that he "died for all," and perchance will save us, but that he does not save us now. When ? The very instant we believe it. He is our personal Savior now. We by faith reach out our hand and grasp him as our only hope, and in that moment we are his-called to be disciples. It is almost impossible for us to make the plan of salvation appear as simple as it really is ; words only serve to make clouds. It is so easy for us to imagine, but so difficult to describe. Take a ship at sea ; the storm comes, the vessel is stranded on a sunken rock; it is a wreck. The people have to shift for themselves ; every other hope is dying. See the poor traveler in the water! He struggles for life ; is scarcely able to swim. A passing plank floats near him ; he has only to reach out his hand and rest on the plank. He does not wait to reason ; he asks no questions. He simply clings to the plank and is saved.
239
METHODISM.
So it is in salvation. Jesus is our hope, our plank. We are sinking in life's troubled sea. He comes near us ; says, " Fear not, it is I ; trust me ; take my hand, I will bear you up and take you to a place of safety." We believe him, accept him, follow him, obey his in- structions, practice his precepts and know that he is our Rock, the Rock of our salvation, "higher than we," and eternal. This is justifying faith by which we are pardoned or absolved. It is not literal justi- fication. We could not be legally or literally justi- fied unless our innocence were first established, or just cause proven. It is relative justification, that is jus- tification or pardon for Christ's sake. We have sinned against God, and deserve punishment. Jesus has died in our "room and stead." His offering has vicarious merit. God islove. The law, in its majesty, is satis- fied, and because of the efficacy of our Redeemer's work, " God can be just and yet the justifier of every one that believeth ;" hence we are justified relatively, or for Jesus' sake ; and now the exhortation is, "Go in peace and sin no more," or, in paraphrase, the past is forgiven and forgotten ; henceforth lead a new life, a life of faith in the Son of God. At this moment, to use a pretty metaphor, a new name is given to us, and that new name of Divine import is registered on the heavenly roll, so that our citizenship is now in Heav- en, and we are entitled to all the emoluments of heav- enly blessing.
At this same period of our experience we are subject to a change of heart, called regeneration. While it seems to succeed justification in the order of its be- stowment, it really accompanies the former ; they oc- cur about the same time. If there were no change within our heart and being, merely pardoning or ab- solving us would only save us for a moment, we would enter into sin again. You may take the illustration of a watch, the mechanism of which is deranged. You point the indicators or correct the time every hour, but all to no purpose. "The watch will not go." So with us without regeneration ; something is wrong with our spiritual mechanism. As you take the watch to the watchmaker to have it repaired or cleaned, so
240
WEST VIRGINIA PULPIT.
we take our hearts and minds to Christ, the Great Master-Workman, and he sends to our aid the Holy Spirit, who changes our condition within as Christ has changed our relationship without. He changes our desires, motives, purposes, thoughts, lifts them into a purer channel, directs them heavenward, gives us grace to abstain from evil, breaks the dominion of sin, plants us in Jesus Christ, and promises help in every moment of emergency. Thus we are " born from above." Christ has put our names on the roll of the saved, and the Holy Spirit gives his influence in our heart and life to keep us there and prevent subsequent estrangement from God. We are now free from condem- nation, and henceforward must walk, not according to the flesh (or sin), but according to the spirit (of puri- ty) of our new life.
Here the inquirer asks, "how shall we know that this great work is done ? What testimony will God give us ?" " The Spirit itself beareth witness with our spirit that we are the children of God." "Because ye are sons, God hath sent the Spirit of his Son into your hearts, crying Abba, Father." Whoso believeth " hath the witness in himself." How may we know that weare saved ? is an all-important question. Let us answer it briefly and simply. You will know five things. First, that you have been led by the Divine Spirit. No evil spirit would help us to improve ourselves. Secondly, you know that you have turned away from sin. If we make a change of anything in our life or in our position, or even in our room or posture, we know it, and when we cease to take sin as our chief good and turn around to God, we know that we have done so. Thirdly, you know whether honestly, fully and cordially you are trusting Christ as your Savior, with a loving heart and a believing mind. Your own spirit must hear the case and decide the issue. Your own spirit, (that is, your own consciousness). says to you now, you are leaning on the arm of Jesus. Fourthly, you " love the brethren." The Church of Christ appears to you in a different light; you are willing to cast in your lot with the people of God, and whenever these simple marks and this love are found,
241
METHODISM.
that soul is indeed converted and saved. Finally: there is the witness of the Spirit of God. What is this ? you ask. It is hard to portray or define this strange testimony, yet we heartily accept it. When the soul is resting in Jesus, saved, there comes to our consciousness or spirit a sweet messenger from above. He whispers " peace, be still," and there is a "great calm." He has been leading us all the time to the haven of safety,and now he simply tells us through the medium of our own intelligence that we are there. No tongue or pen can tell the strange mystery of his office. Some are joyous and filled with ecstacy and demonstrative gladness when the blessing of rest and peace is infused into the soul by the Divine Spirit ; oth- ers are quiet, calm, tranquil, serene as the smoothing of the river after a mighty storm. Take this simple illustration : We go into the telegraph office, hand a message to the operator, and in a moment it is carried by the " controlled lightning" to the other side of the Atlantic Ocean. So it seems to us that between the soul of man and the throne of the Infinite there is an electric wire of spiritual communication ; and when we come to our Savior and give our life into his hands to keep for weal or woe, for life or death, the Re- cording Angel touches the wire attached to the mercy seat or throne, and in some way we feel that we are accepted in Christ, and now in him, have “ become new creatures." Now he sings as he feels "Christ within, the hope of glory :"
"My God is reconciled, His pardoning voice I hear, He owns me for his child, I can no longer fear. With confidence I now draw nigh, And Father, Abba, Father cry."
Prior to his repentance he was a wanderer from his Father's house, alienated and estranged, having no claim upon his goodness, mercy or inheritance. Now all this is changed ; he is reconciled to his Father, he is taken out of the family of the evil one, away from the encampment and service of satan, and now estab- lished as a resident member of the "Household of faith." He becomes a dutiful and obedient son, ac-
242
WEST VIRGINIA PULPIT.
knowledging and keeping the commandments of God, walking in wisdom's ways and receiving from the kind hand of his loving Parent all that may be requisite or best for his happiness and spiritual culture. The promises are his, the provisions of grace are his, the special providence of God is his for his protection and support. Hereafter and forever he is to "fear God (with loving, filial fear) and keep his commandments, for this is the whole duty of man." Not only is it a duty, but privilege, favor and glorious coronation.
He is now justified, regenerated, adopted into the fold and flock of the Good Shepherd, and all this has upon it the seal of the Holy Spirit. "Forward " is now his watchword, until every part of his being is permeated by the leaven of righteousness. He is to go from "strength to strength " and from " love to love" and from " conquering to conquer." The law of growth and progress is plainly indicated ; it remains for him to follow that law, continually urging his way upward and onward, perfecting his conduct and entire life into conforming with the Di- vine Model, and depending on the Holy Spirit's help and presence. He is to go on to perfection. This work may be, by successive stages, hindered or has- tened in proportion to application and fidelity. There is not one law for the mind and another for the spirit ; that is, there is not a law of instantaneous education and conformation for soul life and another of gradual development and completeness for mental life. There is direct analogy in every department of nature and being. . None of the laws of life, in any form, must contradict others of equal importance ; hence the as- sertion repeated, we must go from one altitude to an- other in the enjoyment of grace, using every means we can command so that we may the more speedily reach our destination, and feel and know that we are entirely sanctified or cleansed from all sin. It will take time and care, with many an earnest struggle, to overcome self in every department; to bow our will always to the will of our Creator; to gain the victory over everything impure, worldly and offensive, pas- sion, temper, life, conversation-all must be under
243
METHODISM.
strict government and continuous control. Some- times our besetments may defeat us, but if one stum- ble or fall, that is no reason why he should stumble always, or refuse to rise again. These only warn us of the danger in the way and show us the more our. need of greater trust in Christ and less in ourselves. If we keep " looking unto Jesus," we are sure to win the race. " He will never leave us nor forsake us." Step after step he will help us to take until the top stone is placed on the beautiful building of grace, amid shouts of praise and rejoicing. While the way to our expected goal is becoming shorter, every triumph we achieve, and the grand end of our striving, Christian perfection is drawing near, yet we have much joy and peace all the way. We are not deprived of any of the real pleasures of life ; everything good, noble and ele- vating belong to the Christian, so that even in his war- fare he is reaping a rich reward. By his devotion, con- secration and continued watchfulness, he may have his "hope fulfilled " early, but if he stand still or retrograde, it will be " hope deferred," if not finally extinguished. We copy the following from Dr. Pope's Theology, vol- ume third, recently placed in the disciplinary course of study for all ministerial candidates of the Metho- dist Episcopal Church. It is well worthy of careful consideration, as coming from one who is justly ac- knowledged in the light of a standard teacher and au- thor. Dr. Pope is one of the ex-Presidents of the Brit- ish Conference, Weslyan Methodist Church, and in 1875, fraternal Delegate from England to our General Conference :
" In his administration of sanctifying grace, the Holy Spirit proceeds by degrees. Terms of progress are applied to each department of that work in the saint ; or, in other words, the goal of entire sanctifica- tion is represented as the end of a process in which the spirit requires the co-operation of the believer. This co-operation, however, is only the condition on which is suspended what is the work of divine grace alone. The negative side of sanctification, as the re- moval of sin, is described as a process, and in a vari- ety of ways. The most familiar is that which repre-
.
244
WEST VIRGINIA PULPIT.
sents the sinning nature as under the doom of death. 'Our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve him.' Crucifixion is a grand mental pro- cess, disqualifying the body from serving any master, as such certainly tending to death. So in the paral- lel to the Galatians, "They that are Christ's have cru- cified the flesh with the affections and lust,' and else- where they are said to 'put off the old man and put on the new man.' Moreover in the last passage the Apostle bids us 'mortify therefore your members' by killing or weakening down to extinction every indi- vidual tendency or disposition to evil. Not only is the old man to be destroyed by the doom of crucifix- ion, but every specific member of his sin is to be sur- rendered to atrophy ..... Crucifixion is of the whole body, mortification is of each member. Now, while all these passages refer to the earnest, self-discipline of the believer entering into the design of redemp- tion, they represent only the submission of faith, which brings into the soul the virtue of life-giving and death-giving spirit ...... From this we may deduce two principles : First, the general bias or character of the soul becomes positively more and more alienated from sin and set upon good, and proportionally the susceptibility to temptation, or the affinity with sin becomes negatively less and less evident in its con- sciousness. There is in the healthy progress of the Christian a constant confirmation of the will in its ultimate choice, and a constant increase of its power to do what it wills. The vanishing point of perfec- tion in the will is to be entirely merged in the will of God. There is also a perpetual weakening of the susceptibility to temptation. What was at first a hard contest, gradually advances to the sublime triumph of the savior, 'Get thee hence, Satan.' Every active and passive grace steadily advances, and sin fades out of the nature. Every habit of evil is unwound from the life, until at length the Christian can say, like his Master, 'The prince of this world cometh and hath nothing in me.' This gradual and sure depression of the sinful principle down to its zero or limit of non-
245
METHODISM.
entity, is progressive sanctification. .The pos-
itive side, that of consecration by the spirit of love, is also a process ; a gradual process .... Hence the shedding abroad of the love of God by the Holy Ghost admits of increase. It is enough to cite the Apostle's prayer 'that your love may abound yet more and more' St. Paul says, 'The love of Christ constraineth
us,' meaning that love in us which constraineth Christ himself. 'How am I straitened till it be ac-
complished.' This term points to a gradual deepen- ing pressure, and as in the Lord himself, so in his servants, the power of love drives every impediment before it It gradually, surely and effectually, gathers itself within closer and closer bonds until its force becomes irresistible. And of that same love the Ephesian prayer asks, ' That ye be rooted and ground- ed in love, may be able to comprehend, with all saints, what is the breadth and length and depth and height and to know the love of Christ which passeth knowl- edge.' Holiness as an estate is also described as progres- sive ; first, as a goal to be attained ; secondly, to be at- tained through human effort, but lastly, only as the be-
stowment of the Holy Ghost, the Supreme Agent of all good. Once we have the expression, ' perfecting holi- ness,' where the word indicates an end to which effort is ever converging, whether that end be fully attained or not ; in any case it is a progress. Again, St. Paul prays ' The very God of peace sanctify you wholly,' where the gradual perfecting of body, soul and spirit is obviously referred to. Again, a still higher prayer,
'Sanctify them through thy truth. Thy word is truth ,' truth, however, which the Lord always speaks of as gradually imparted. 'He will guide you into all truth.' . The sanctification administered, effected, imparted as the free gift of the Holy Ghost is also conditional on the effort of man ... The process of sanctification keeps pace with the fulfillment of cer- tain conditions. St. James says, ' Cleanse year hands and purify your hearts.'. Such passages would not be found, were it not the intention of the Spirit to impress on us a high estimate of our own responsi- bility. Nothing is more constantly declared than that
246
WEST VIRGINIA PULPIT.
the effusion of the Spirit of consecration keeps pace with the co-operation of the believer .... .. As to the state of holiness, it is a goal to the attainment of which Christian men are habitually required to bend their effort. It is the object of their own aspiration ; It is the secret and strength of the command · perfecting holiness.' As to righteousness, 'That the righteousness of the law might be fulfilled in us,' in whom 'love is the fulfilling of the law.' The word fulfilled here must have its full force ; it refers to the gradual accomplishment of a design The divine grace in our lives gradually and surely works out the requirements of the new evangelical law interpreted by grace. There is a consummation of the Christian experience, which may be said to introduce perfec- tion, when the spirit cries 'it is finished,' in the be- liever. The moment when sin expires, known only to God, is the divine victory over sin in the soul ; this is the office of the Spirit alone. The moment when love becomes supreme in its ascendency, a moment known only to God, is the Spirit's triumph in the soul's consecration ; this also is entirely his work. And whenever that maturity of Christian experience and life is reached, which the apostle prays for so often, it is solely through the operation of the same Spirit. It is ' being filled with all the fullness of God,' and that through being 'strengthened into might by his Spirit in the inner man.' While, therefore the tenor of the New Testament represents entire sancti- fication as the result of a process, it is also ascribed to the result of a constant effusion of the Holy Ghost crowned in our last and consummating act of his power. But lastly, it must be remembered that this final and decisive act of the Spirit is the real act set upon a previous and continuous work. The pro- cesses may be hastened and condensed into a short space; they must be passed through as processes. ' Yea, we establish the law,' was the apostles vindica- tion of the doctrine of ' faith, counted for righteous- ness,' and the same vindication is necessary for sanc- tification. .... ... Never do we read of a higher life,
that is, other than the intensification of the lower.
247
METHODISM.
Whenever the seal of perfection is set on the work, whether in death or in life, it must be a critical and instantaneous act, possibly known to God alone, or if revealed in the trembling consciousness of the believer, a secret that he knows not how to utter. But this leads us from the sanctuary to the most Holy Place."
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.