What is Perfect Love?

If the doctrine, which is variously termed sanctification, evangelical holiness, and evangelical or christian perfection, be true, or if the related and equivalent doctrine, which is denominated assurance of faith, be true, then it will follow, that it is our duty and privilege, even in the present life, to realize in our own souls the fulfillment of that great command, "Thou shalt love the Lord thy God with all thy heart," In other words, it is our duty and privilege to possess what may properly be called "perfect love." Accordingly it becomes a very important and interesting inquiry, When can our love properly be said to be perfect?

Perfection of love implies the removal or extinction of all selfishness. In other words, perfect love is always PURE love. We may probably conceive of love, which is pure in its nature; but is deficient, and therefore not perfect in its degree or intensity. But we cannot conceive of love which is acceptable to God, and is perfect in degree, which has any intermixture of selfishness.

Perfection of love is necessarily relative to the capacity of the subject of it. In other words, what would be perfection of love in one would not be in another, whose capacity of loving is greater. That precise amount or degree of love in man, which would be characterized as perfect in consequence of being all his capacity could render, would be imperfect in an angel or other being of greater capacity.

— edited from The Interior or Hidden Life (1844) Part 1, Chapter 17.

The Subjection of Every Natural Desire to God

We take the liberty to urge upon all, who wish to live the true inward life, the importance of not resting satisfied with mere intellectual light, however valuable it may be; of not resting satisfied with joyful or any other emotions, which stop and terminate in themselves; and of acting invariably upon the principle, that nothing ought to satisfy themselves, and that nothing can satisfy God, but the subjection of every natural desire, and the substitution of desires, affections, and purposes, which terminate in God and God alone.

Move onward, therefore, with a firmness which no obstacles shall shake, to the entire revolution and renewal of the inward nature; the increased illumination of the conscience, that great light of the mind; the sanctification of the desires, which embrace the whole propensive and "affectional" nature; and the subjection of the will, which is naturally so proud and rebellious, to the will of God.

Fear not that God will desert you. Aided by the intellectual light which he has seen fit to give, and by those favorable emotions he has already excited, form the fixed, unalterable purpose, "the high resolve," in reliance upon divine grace, to be wholly his. No doubt, in many cases, the struggle will be severe. The unsanctified desires especially, including the various appetites, propensities, and affections, which form so important a part of our nature, are selfish and tenacious; and, considered as opposed to any and all human strength, are undoubtedly invincible. But God has said, "My grace is sufficient for thee." His word shall never fail; and least of all, in such a struggle, in which his own heart of infinite love is enlisted. Desire after desire will fall; idol after idol will be demolished; the Christian graces will successively gain the ascendancy; till the Holy Ghost shall take up his permanent residence in his own purified temple, and victory will sit crowned in the center of the heart.

Jehovah, sovereign of my heart!

My joy by night and day!

From Thee, oh may I never part,

From Thee ne'er go astray.

Whene'er allurements round me stand,

And tempt me from my choice;

Oh, let me find thy gracious hand,

Oh, let me hear thy voice!

— edited from The Interior or Hidden Life (1844) Part 1, Chapter 16.

The Affections and the Will Must Also be Subject to God

There are mental susceptibilities, which, on account of their being subsequent in the time of their action, may be described as laying back of the emotive part of the mind, as truly as the emotions can be said to lay back of the intellectual part. In making this remark, we have especial reference to the desires in their various modifications, particularly those modifications which are denominated the affections, and to the will.

Any religion, or rather pretense of religion, which is not powerful enough to penetrate into this region of the mind, and to bring the affections and will into subjection to God, is in vain. It is an important fact, and as melancholy as it is true, that a person may be spiritually enlightened and have new views on the subject of religion, and that he may also have very raised and joyful emotions, and yet may be a slave to his natural desires. He has not experienced what every one must experience, who would enter into communion with the Divine Mind, viz. the death of nature. He loves the things of the world more than the things of God.

Many, very many, are the instances, which can verify this remark. As the result of their intellectual illumination, the persons, to whom these statements will apply, are undoubtedly in advance of what they were previously, and are able to talk fluently on the subject of religion. And in consequence of some premature application of the Savior's merits to their own case, they can speak of pleasures and of hopes, which they never before experienced. But only urge upon them the necessity of self-crucifixion; only touch the idols which they cherish in their inner heart; and they discover at once the dominion which the world has over them still. God has not become the life of the soul. At a proposition, so necessary to the life of God and so repugnant to the life of nature, the spirit of untamed and almost unmitigated evil, which reposed so closely and secretly in their bosoms, will start into existence with features of opposition and malignity, altogether at variance with the peace and purity of a holy heart.

We may probably discover in these principles the reason, why it is, that, in times of especial religious attention, so many persons, who appeared to be much engaged in religion for a season, subsequently lose their interest, and become, both in practice and feeling, assimilated to the world. Such persons are undoubtedly the subjects of an inward experience; and this experience, in common parlance, is frequently called a religious experience; but it is obviously defective in the essential particular of not having a root. "But he, that received the word into stony places, the same is he, that heareth the word, and anon with joy, receiveth it. Yet hath he not root in himself."

Notwithstanding their increased ability and readiness to converse on the subject of religion, and the exhibitions which they make of emotion, sometimes of high emotion, they do not understand what it is to place themselves a living sacrifice upon the divine altar. They do not appreciate, and still less do they realize in their own hearts and lives, the "all of God and nothing of the creature."

— edited from The Interior or Hidden Life (1844) Part 1, Chapter 16.

But, Is an Only Mental and Emotional Expereince Enough?

Consider the case of a person, who is the subject of a divine operation.

Under the influence of this inward operation, he experiences, to a considerable extent, new views of his own situation, of his need of a Savior, and of the restoration of his soul to God in spiritual union. The operation, which has been experienced so far, is purely intellectual. Of the necessity and value of such intellectual influences, there can be no doubt; but I believe it is generally conceded, that, in themselves alone, they do not, and cannot constitute religion. But in addition to this, we will suppose, that an effect, and perhaps a very decided effect, has been experienced in the emotive part, which in its action is subsequent to that of the intellect. The person has very pleasant emotions. The perception of new truth, as we should naturally expect, gives him happiness; and the perception of its relation to his salvation gives him still more happiness. He is very happy. He begins to speak a new language. His mouth is filled with praise. And others praise the Lord on his account.

But has such a person religion, as his friends are very desirous to believe, and are very apt to declare? He has an experience undoubtedly. We are willing to admit, that he has a valuable experience; an experience, which is naturally preparatory to religion, and is closely connected with it; and looks very much like it. But if the experience stops here, in such a manner as to constitute a merely emotional experience, and without reaching and affecting a still more inward and important part of the mind, as seems sometimes to be the case, we cannot with good reasons regard it as a truly religious experience; meaning by the terms an experience which meets the expectations and the demands of God, and which is saving. It is valuable; it is encouraging; it is closely connected with religion; but it is not the thing itself. We may perhaps designate it as a preparative or incident to religion, without being religion; and although we may thank the Lord for what it is, especially in its hopeful relations, it is still true, that the essential and indispensable element of the inward life is not there.

— edited from The Interior or Hidden Life (1844) Part 1, Chapter 16.

The Holy Spirit's Effects on the Mind and the Emotions

It is the office of the Holy Spirit to operate, on the appropriate occasions of such operation, upon the human intellect; and especially by guiding it in the perception of the truth. The mode of the Spirit's operation upon the intellectual part, as it is upon other parts of the mind, is in many respects mysterious; but the ordinary result of his influences is the communication of truth. That is to say, the soul, when it is thus operated upon, knows spiritually what it did not know before. And it may properly be added, that the knowledge, which is thus communicated, will vary both in kind and degree, in accordance with the nature of the subject or facts to be illustrated, and with the special circumstances, whatever they may be, which render a divine communication necessary.

But it is not ordinarily to be expected, that the operation, of which we are now speaking, will stop with the intellect. By an original law of our mental nature, the perception of truth, which is the result of an intellectual act, is ordinarily followed by an effect upon that portion of the mind, which is usually designated as the emotional or emotive susceptibility; a part of the mind, which, as it is subsequent in the time of its action, is sometimes figuratively described, "as being back of the intellect."

The effect upon the emotive susceptibility, resulting from an operation on the intellect, will be different at different times and under different circumstances; varying in nature and. degree, according to the nature and degree of the truth which is presented, and also, in part, in accordance with its own previous situation at the time of its being affected. The truth, for instance, that Jesus Christ came to save sinners, will be attended with very pleasant emotions in one who feels himself to be a sinner, and to stand in need of a Savior; but will not be likely to be attended with any such effect in one, with whom this is not the case.

We can suppose, therefore, notwithstanding the general law which has just now been specified, an operation of the Holy Spirit upon the intellect, which is attended with no beneficial, with no sanctifying and saving effect upon the heart. Indeed, there are some cases, where the truth, which is impressed by a divine operation upon the intellect, is met and rejected in the sensibilities with feelings of opposition and contempt. But experience of this nature, which meets with no acceptance beyond the intellect, although it may have its origin intellectually in the operation of the Spirit of God, is not regarded as religious experience....

— edited from The Interior or Hidden Life (1844) Part 1, Chapter 16.

The Value of Spiritual Joy

Spiritual joy, being a truly Christian grace, is exceedingly valuable and desirable. And truly blessed is he, who possesses that state of mind, which is properly called "joy in the Holy Ghost." It is true it is a grace, both subsequent in time and inferior in rank to Love, which ought to be sought first as the reigning and controlling principle of the soul. But, it is, nevertheless, in its appropriate time and place, one of the precious gifts and graces of God. And hence the various expressions and commands, having a relation to this cheering state of mind, which are found in the Bible. "REJOICE in the Lord, O ye righteous; for praise is comely for the upright." Ps. 33:1. " But REJOICE, inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy." First Peter, 4:13. "These things have I spoken unto you, that my joy might remain in you, and that your joy might be full." John, 15:11. " Rejoice evermore; pray without ceasing; in every thing give thanks; for this is the will of God in Christ Jesus concerning you." 1st Thess. 5: 16, 17, 18.

— The Interior or Hidden Life (1844) Part 1, Chapter 15.

The Unchangeable Basis of Christian Joy

Holy joy, being founded in the perception of the character, attributes, and will of God, is not necessarily liable to changes. He, who rejoices in God to-day, having a correct view of his character and will, will never find good reason to do otherwise than rejoice in that character and will, in all coming time. And simply because God, in his character and his will, is always the same. In all afflictions and trials of whatever nature, there will still remain the basis of a serene and pure joy in the depths of the heart. But natural joy, being founded upon natural objects, which are frail, uncertain, and full of imperfection, necessarily partakes of the uncertainty and imperfect nature of its causes. And hence it is said in the portion of Scripture already referred to. "They on the rock are they, which, when they hear, receive the word with JOY, [that is, with natural joy, as we are probably to understand it.] And these have no root, which for a while believe, and in time of temptation, fall away." So that holy or spiritual joy may be compared to the sun, which always shines with its pure and beautiful light, even when wrapped in clouds; but natural joy is like a meteor, gleaming for a moment and then extinguished; rekindled again after a time, but destined soon and suddenly to sink in still greater darkness. 

— The Interior or Hidden Life (1844) Part 1, Chapter 15.