Now, then, some of you who have written to me, know you are living in fellowship with Jesus. Some of you have lately commenced to walk in the light. You have cut off and put away the idols; you have abandoned yourself to the will of God, and sworn, by His grace, that you will follow Him all the way. Youdofeel the Holy Ghost is in you. Oh! I entreat you to obey fully, to let the Spirit have His way. Do not restrain Him. Don't think it will hurt your bodies: don't think it is too much; don't think you are getting fanatical; don't think that, after all, God does not require this kind of thing—follow the Spirit. Let the Spirit lead you, and groan through you; let the Spirit wrestle with God through you—follow Him. If we had more of this in these services, we should have more fruit; and if the church had more of this, there would be more souls born into the kingdom.
It was one of the things in which I grieved the Spirit of God in my early days that I would not let Him, to the extent He would have done, make me a woman of prayer; and yet, in comparison with many, perhaps, I was one. He used to lay particular people and subjects on my heart, so that I could not help praying; but oh! how bitterly I have regretted and wept before the Lord that I did not let Him have all His way with me in this respect. Take warning! and you whom He is beginning to lead, let Him lead you. Pour out your souls for others and with others. I believe that more souls are convinced in real prayer, than in speaking. I have noticed this many a time. I have seen at the bottom of a great hall or theatre, or in the gallery, a lot of the roughest men conceivable, behaving in the most unseemly manner, arrested by the influence of prayer. Perhaps, when the rowdyism has been ready to break into open tumult, a little woman has stretched out her hands over the congregation, and said, "Now, let us pray;" and I have seen the whole mass of men assume an attitude of quietness and reverence. I have watched the aspect of the congregation, and seen great, rough, black-faced fellows get their heads down, and sometimes wipe their eyes; and when we have got up to sing, there has been no more disorderly conduct, but they have settled down with the solemnity of death, to listen. Hundreds of them were convinced of sin while under that prayer. It was the Holy Ghost wrestling for those souls in the heart of that woman, that struck them with conviction.
Prayer is agony of soul—wrestling of the Spirit. You know how men and women deal with one another when they are in desperate earnestness for something to be done. That is prayer, whether it be to man or God; and when you get your heart influenced, and melted, and wrought up, and burdened by the Holy Ghost for souls, you will have power, and you will never pray but somebody will be convinced,—some poor soul's dark eyes will be opened, and spiritual life will commence.
For the eyes of the Lord ran to and fro throughout the whole earth, to shew Himself strong in the behalf of them whose heart is perfect toward Him—2 CHRON. xvi. 9.
This passage occurs in the history of Asa, one of the most godly and devoted kings that ever sat upon the throne of Judah. We are told in the fourteenth chapter that he commenced his reign by setting himself to destroy the idolatry into which the whole nation had been betrayed by its former ruler, and to restore the worship and service of the God of Israel. He set himself to bring back the nation to its allegiance and obedience to God; and his success is a great encouragement to any who shall set themselves, single-handed and with a perfect heart, towards God, to do this in any circle, under any circumstances.
He succeeded. God blessed him in his efforts to purge his kingdom inside, and God also delivered him from his enemies outside, and enabled him by His power to defeat the king of Ethiopia, who came against him with an exceeding great army, because King Asa was perfect in his heart towards God.
When this king came up against him, Asa went and cried unto the Lord, and cast himself upon his God, trusting Him to deliver him, and God never disappointed any man, either before or since Asa's day, who did that. God delivered his enemies into his hand and made him a successful and happy king, over a prosperous and increasing people.
But by-and-bye, after many years, for Asa was perfect in his heart towards the Lord for many years of his long reign; but whether it were, as, alas! too often happens, that a life of ease and prosperity brought forth in Asa the results of partial backsliding, we know not; but as years went on, another war was declared, and this time it was the king of Israel who came up against the king of Judah. What did Asa do? Did he go, as formerly, and cry unto the Lord, and put his battle into His hands? No, he did not. He had left His first love; he had become, in a measure, untrue to the Lord God of Israel. He forgot where his strength lay; his spiritual perceptions had become dim; he had lost his realization of God's ability to help and deliver him out of the hands of his enemies, and so he fell back upon worldly policy. He went down to Assyria and courted Ben-hadad, the king of Assyria, and said, "Come and help me, that my enemies may depart, for I am sore pressed." Ah! what a picture of backsliders. On another occasion, when Jehosophat made an ungodly alliance, a prophet met him and said, "Should'st thou help the ungodly, and love them that hate the Lord?" No man ever did this without being sorely whipped, as poor Asa was. He succeeded, indeed, in the battle, and won the victory. It was a lawful end, but he accomplished it by unlawful means. He won the victory, and, I dare say, he was congratulating himself, and stroking his beard in self-complacency, when, lo! the prophet comes to deliver God's message to him, and he says:—
"Because thou hast relied on the king of Syria, and not relied on the Lord thy God, therefore is the host of the king of Syria escaped out of thine hand.
"Were not the Ethiopians and the Lubims a huge host, with very many chariots and horsemen? yet because thou didst rely on the Lord He delivered them into thine hand.
"For the eyes of the Lord run to and fro throughout the earth, to show Himself strong in the behalf of them whose heart is perfect towards Him. Herein thou hast done foolishly; therefore from henceforth thou shalt have wars"—the very thing he went to Assyria to seek to avoid. He wantedpeace, not war, and he went down to Assyria to enable him to spend the remainder of his days in peace, when, lo! the Word of God goes forth, "Thou shalt have wars." He was chastised in the very thing for which he sold himself and his God. "Be sure thy sin will find thee out." It is God's way to chastise His children by those very things in which they sell His interests. "Thou shalt have wars."
But we want to deal specially with the lesson which the prophet draws from this event; for he says, "Wherefore didst thou go to Assyria? Wherefore hast thou sinned against God? Hast thou forgotten who the God of Israel was? Didst thou not know that the eyes of the Lord run throughout the whole earth?" He would have helped thee now, Asa, as much as in the past. He will help any man who is whole-hearted towards Him—that trusts in Him. Now, I say, this is the lesson which the prophet draws, not only for Asa, but for all the Asas since his day, and those who are yet to come, for every man and woman who professes to be a servant of God, the prophet sounds down to the ages that "the eyes of the Lord run to and fro throughout the whole earth, to show Himself strong in the behalf of them whose heart is perfect towards Him."
Now, what is this perfect heart? "Ah!" you say, "that is the point." Yes, that is the point, and we will try to show what kind of a heart this is. It must be A DIFFERENT KIND OF HEART TO HEARTS IN GENERAL; all hearts are not perfect towards God, or else His eyes would not have to be running to and fro throughout the earth to find them. They would be plentiful enough if they were the common sort of hearts, but evidently they are a different kind of hearts to ordinary hearts; and another thing is evident on the face of the text, that these kind of hearts are very precious in the sight of God. He delights in them; He makes greater store by one such than He does by thousands of the other kinds of hearts, of which there are so many. I say, these two lessons everybody with common sense will admit at once—that these hearts are not the common hearts, and that they are very precious in the sight of God.
Now, what is the meaning of this term "perfect heart," referring to the hearts of God's children, all the way through the Bible? As you know, I like to establish my points in the mouths of two or three witnesses, I will give you two or three texts, that we may find out God's meaning of this term, and then we will give you the very lowest rendering, where all schools are agreed, for I don't want controversy. We will just look at Psalm xxxvii. 37: "Mark the perfect man, and behold the upright: for the end of that man is peace." Therearesuch people as God means in that verse. Psalm lxiv. 4: "That they may shoot in secret at the perfect," who have always been a favorite target of the devil. He does not shoot much at people whose hearts are perfect towards the Lord. It is at those perfect people he shoots. "Suddenly do they shoot at him," perhaps while he is thinking they are his friends. "Suddenly they shoot, and fear not."
"Be ye perfect," says the Saviour, "even as your Father which is in Heaven is perfect." That means something. We will try to find out what it does mean (Matt. xix. 21)—
"Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in Heaven: and comeandfollow Me."
And, again, at 1 Cor. ii. 6—
"Howbeit, we speak wisdom among them that are perfect."
And (2 Timothy iii. 17)—
"That the man of God may he perfect, thoroughly furnished unto all good works."
There are numbers of others, but these are samples, and I suppose all Christians attachsomemeaning to these terms. They must be terms signifying a great difference between the persons who are spoken of and ordinary men and women. Now, what do they mean? Well, the very lowest rendering of all divines and all schools is this, that it meanssincerityandthoroughness. Well, that is all I want. Give me a man sincere and thorough in his love, and that is all I want; that will stretch through all the ramifications of his existence; it will go to the ends of his fingers and his toes, through his eyes, and through his tongue, to his wife, and to his family, to his shop, and to his business, and to his circle in the world. That is what I mean byholiness! Then, taking the lowest translation, it means that a man is whole-hearted in love, and thorough out-and-out in service! Amen. For that man who is thus perfect towards God, God will indeed show Himself strong in more ways than one!
This cannot mean a merely natural heart, it must mean a renewed heart, because there are no perfect hearts by nature. There is no one in this sense that doeth good and sinneth not, for every child of Adam has gone astray like a lost sheep, has done the things he ought not, and left undone the things he ought to have done, and the whole world has become guilty before God. There are no naturally perfect hearts. It must mean, then, a heart renewed by the Holy Ghost, put right with God, and then kept right. A heart cannot be kept right until it has beenput right, and that is the secret of the failure with some of you. You are trying to bring forth fruits before the tree is planted. You are looking for the fruits of a perfect heart before you have got one. You may well be disappointed. You must get your heart renewed, and then kept right by the power of the Holy Ghost.
Then, what does this perfect heart imply?
1.A heart perfect in its loyalty to God, thoroughly given over to God's side, irrespective of consequences,—loyal. These are the hearts that God wants. This was the difference between David and Saul. There was not so much difference in the greater part of Saul's outward life, when compared with the life of David. It was only the prophet Samuel, perhaps, who knew the difference, and a few close observers; but the difference was, that David was loyal to God, and God calls him, for this reason, a man after His own heart.
From the first calling of David from the sheepfolds, right to the end, with one or two exceptions, during the whole of his life, he was loyal to God, and, if you will carefully search his history, you will find that in all his wars, and all his dealings with the nations round about, and with the leaders of affairs in his own kingdom—in everything,
David was loyal to God. It was the interests of God's kingdom that lay at David's heart—not his own honor, ease, or aggrandizement—not his own fame or riches, or building himself a house—it was the house of his God that was dear to his heart. He was loyal; whereas Saul was loyal only as far as it served his own purposes and interests. Oh! how many such Sauls there are in these days. When God's commandments went counter with his notions, he openly set God at naught, and did as he liked. He sacrificed God's interests to his own. He was unloyal at heart, hence he was a traitor, and never could learn the way of the Lord. He was never perfect towards the Lord his God, and, at last, God cast him off, and Samuel did also, and you know what his end was. Just the difference between the two—loyal and unloyal.
A heart perfect towards God! What does it mean? It means—
2. Perfect in itsobedience. That man or woman who has this kind of a heart, ceases to pick and choose amongst the commandments of God, which he shall obey, and which he shall not—he ceases to have his own will, though sometimes he may have a struggle with his own will, and the way that God may call him to take may look to him as if it were a dangerous or risky way, and he may wait a little bit, to be thoroughly satisfied; but when once satisfied that it is God's way, the true child will not hesitate. He confers not with flesh and blood, but on he goes, irrespective of consequences. This was Paul's kind of obedience. He conferred not with flesh and blood; he counted all things dung and dross, and he went on doing so to the end—thorough in his obedience.
People come to us and want to know what they are to do; they feel that they are only half-hearted in God's service; they have neither joy nor power, and say, "What must I do?" and we take, as God helps us, the dissecting knife, and try to find out the difficulty. We get them down under the blaze of the Holy Spirit's light, and try to probe them and find where they are wrong. Perhaps the Lord leads us to the sore spot, and we point out the difficulty, but, instead of obeying, they shrink away. They look ahead, and they see that to obey the light will involve loss of some kind—perhaps reputation, wealth, family associations, ease, or loss of friends, loss of temporal comforts, loss of good business. Loss is in the background, and they see it. They know where we are leading them to, and they slip back; they do not want to see, and yet they do not want to consider themselves dishonest, so they turn their heads away, and will not look in the direction of the light, smoothing it all over and singing—
"Were the whole realm of nature mine,That were an off'ring far too small," &c.
That is not a perfect heart, but a partial heart towards the Lord God.
The partial heart, so common, alas, now-a-days, wants to serve God a little. It is willing to go a little way with God, but not all the way; so that, taking the lowest interpretation, that is not a perfect heart towards the Lord. Can it be expected that the Lord should shew Himself strong in behalf of such people? Do you think you would if you were God?
Suppose you were a king, and had a prince or statesman who was serving you very valiantly and devotedly while it served himself; but, suppose the tables were turned, and you were dethroned and cast away into exile, your name being bandied about the nation where you once reigned as king, in disgrace and dishonor; suppose this statesman gave you up, and said, "Oh! I am going to be on the side of the reigning monarch. I was very devoted to this man while he reigned, but I cannot afford to be devoted to him now his interests draggle in the dust; I must be on the winning side." What would you think of such a man? And if you were restored to your kingdom and power, would you show yourself strong on behalf of such a man? No; you would remember, as David did, the man who cursed you. But if you had a prince or statesman who followed you into exile, who ministered to you in secret, who tried to hold up your interests, who contended for your righteousness and justice, and held up your name and tried to make the people see that you were a good and true man, who held on to you, when all the nation was calling you traitor—if you came back to your throne, would you not show yourself strong in behalf of that man? Of course you would. The Lord says He will show Himself strong in behalf of those of such a heart towards Him.
You masters here have a servant—a clever, smart man; you know how well he can serve you, and how valuable he can be, and would be if he were true; but you have reason to believe that he will only go with you as far as it will be for his own interests; he will serve you as far as he can serve himself, too, but, if he can get up by putting you down, you may lie there. What would you say to such a man? You would say, "I shall never show myself strong for him." So God is not likely to show Himself strong for people who are not of a perfect heart. A lady said to me, "I have been doing this and doing that for years, but I have no power; why don't I have it?" I said, "Because you are not true to God. He will give it to anybody who is true to Him, and He can see into your heart, and knows you are not." Why will He not show Himself strong in your behalf?Because you do not show yourself thorough in His behalf.The moment you show yourself thorough, that moment will He show Himself strong for you. If you had been in Daniel's place you would not have done as he did. Daniel was one of the perfect-hearted men; he served his God when he was in prosperity. He set his window open every day. Then his enemies persuaded the king to make a decree that no man should pray but to this king for so many days. "Now," they said, "we shall have him." But Daniel just did as he was wont, he went and prayed with his window open. You say, "That was demonstrative religion, that was courting opposition. What need was there for him to make this display; could he not have shut the window and gone into an inner room? That was just like you Salvation-Army people, you always make a demonstration. Why could he not have gone into an inner chamber and prayed?" Because he would be thorough for his God in adversity, in the face of his enemies, as he was in prosperity. So he went and prayed with open window to the God of Heaven, and becauseHe isthe God of Heaven, He is able to take care of His own. His heart was perfect towards the Lord his God.
3.This perfect heart is perfect in its trust:—and, perhaps, that ought to have come first, for it is the very root of all.
Oh, how beautiful Abraham was in the eyes of God; how God gloried over him. How do I know that Abraham had a perfect heart towards God? Because he trusted Him. No other proof—no less proof—would have been of any use. I dare say he was compassed with infirmities, had many erroneous views, manward and earthward, but his heart was perfect towards God. Do you think God would have failed in His promise to Abraham? Abraham trusted Him almost to the blood of Isaac, and God showed Himself strong in his behalf, and delivered him, and made him the father of the faithful; crowned him with everlasting honor, so that his name, from generation to generation, has been a pillar of strength to the Lord's people, and a crown of glory to his God.
Son, go work to-day in my vineyard.—MATT. xxi. 28.
Compel them to come in, that my house may be filled.—LUKE xiv. 23.
I am to speak of some needful qualifications for successful labor; and I say:—
First, that there are certain laws which govern success in the kingdom of grace as well as in the kingdom of nature, and you must study these laws, and adapt yourself to them. It would be in vain for the husbandman to scatter his seed over the unbroken ground or on pre-occupied soil. You must plough and harrow and put your seed in carefully, and in proper proportion, and at the right time, and then you must water and weed and wait for the harvest. And just so in Divine things. Oh! we shall find out, by-and-by, that the laws of the spiritual kingdom are quite as certain and unerring in their operation as the laws of the natural kingdom, and, perhaps, a great deal more so; but, through the blindness and obtuseness and unbelief of our hearts, we could not, or would not find them out. People get up and fluster about, and expect to be able to work for God without any thought or care or trouble. For the learning of earthly professions they will give years of labor and thought, but in work for God they do not seem to think it worth while to take the trouble to think and ponder, to plan and experiment, to try means, to pray and wrestle with God for wisdom. Oh! no: they will not be at thetrouble. Then they fail, grow discouraged, and give up.
Now, my friends, this is not the way to begin work for God. Begin as soon as you like—begin at once—but begin in the right way. Begin by praying much for Him to show you how, and to equip you for the work, and begin in a humble, submissive, teachable spirit.
Study the New Testament with special reference to this, and you will be surprised how every page of it will give you increased light. You will see that God holds you absolutely responsible for every iota of capacity and influence He has given you, that He expects you to improve every moment of your time, every faculty of your being, every particle of your influence, and every penny of your moneyfor Him. When you once getthislight, it will be a marvelous guide in all the other particulars and ramifications of your life. Study your plans. How men in earthly warfare study plans of stratagem, and adopt all manner of measures in order that they may take the enemy by surprise! But, alas! how little care and attention God's people give to taking souls; and yet it isfar harder work to take souls than it is to take cities.
How surprised I have often been at the assumption of people who, perhaps, never gave one hour's consecutive thought in their lives to the best means of doing certain work, and yet they will pronounce an opinion right off as to certain modes and measures which have been tried and proved successful in the lives of some of the most successful laborers for God. They will say, "Oh! I don't believe in it." "Oh! it is all nonsense, ridiculous, wrong!" while, perhaps, those people whom they condemn have been pleading, and weeping, and studying, and experimenting, and almost sacrificing their heart's blood to try to find out the best means of winning souls for Christ.
I shall never forget the shock that came over me once in a large gathering of Christian people, when a gentleman, who occupied a somewhat prominent position, was giving out a hymn which contained a verse something about spending one hour in watching with Jesus. He stopped in the middle of this hymn, and said words to this effect: "I am afraid we are verily guilty here. I do not know that I dare say I ever watched one consecutive hour with Jesus in my life." I shall never forget it. My cheeks burned with shame. I said, "Oh! my God, if these are the leaders, we need not wonder at the people." A man occupying such a position to dare to say it! The Lord have mercy on him. No wonder the Lord's work is done in such a bungling way! I say those who want to be successful in winning souls require to watch not only days but nights. They want much of the Holy Ghost, for it is true still, "This kind can come forth by nothing, but by prayer and fasting." We have grown wiser than our Lord now-a-days; but, I tell you, it is the same old-fashioned way, and if you want to pour out living waters upon souls, either publicly or privately, you will have to drink largely at the fountain yourself, and have them very ready to let out! If you have not, your talk will be as sounding brass or tinkling cymbal. Oh! it makes my soul weep tears of blood to think of the misdirected effort that will be put forth this very Christian Sabbath. Plenty of labor, but how little comes of it?—all because it is cramped, and ruined, and misdirected, for want of thought, and prayer, and a single eye for the salvation of souls. May God rouse us up to this, and make us willing to think, and labor, and learn, and wrestle, and sacrifice, in order that we may do it.
Then, further, the second qualification for successful labor is power to get the truthhometo theheart.
Not todeliverit! I wish the word had never been coined in connection with Christian work. "Deliver" it, indeed—thatis not in the Bible! No, no; not deliver it; but drive it home—send it in—make itfelt. That is your work;—not merely to say it—not quietly and gently to put it before the people. Here is just the difference between a self-consuming, soul-burdened, Holy Ghost, successful ministry, and a careless, happy-go-lucky, easy sort of thing, that just rolls it out like a lesson, and goes home, holding itself in no way responsible for the consequences. Here isallthe difference, either in public or individual labor. God has made you responsible, not for delivering the truth, but for GETTING IT IN—getting it home, fixing it in the conscience as a red-hot iron, as a bolt, straight from His throne; and He has placed at your disposal the power to do it, and if you do not do it,bloodwill be on your skirts! Oh! this genteel way of putting the truth! How God hates it! "If you please, dear friends, will you listen? If you please, will you be converted? Will you come to Jesus? or shall we read just this, that, and the other?"—no more like apostolic preaching than darkness is like light.
God says, "GO AND DO IT: compel them to come in. That is your work. I have nothing to do with the measures by which you do it providing they are lawful."
"Use just the same diligence, earnestness, and determination that you would if you were resolutely set on any human project, and always be sure that I will be with you to the end of the world. Never doubt My presence when you are set on My business. I will be with you, and I will succeed you." Do it—the Lord help us to get the truth home!
This was the way with Paul, and this was the way with Jesus. Paul says: "Knowing, therefore, the terror of the Lord, we persuade men." Oh! what a beautiful insight this gives us into the ministry. Why do you persuade men, Paul? "Because I know the terror of the Lord that is coming on, and because we thus judge that, if One died for all, then were all dead. Therefore, I persuade men." He did not give up when he had put it before them. He carried them on his heart, and he says, "That by the space of three years I ceased not to warn every one night and day with tears." He wept it in, as well as drove it in, with his logic, and his eloquence, and with the power of the Holy Ghost in him. Make it go in—make your words felt; don't talk to them in that sickly, languid way that makes no impression—make them know it. If you have not enough of the Holy Ghost for this, go to your closet till you have, and then come and drive the Word home to their conscience as a two-edged sword, dividing asunder soul and spirit.
The second thing indispensible to success issimplicity:—naturalness in putting the truth.
You have not only to get it home, but, in order to do this, give it them simply and naturally. If I were asked to put into one word what I consider the greatest obstacle to the success of Divine Truth, even when uttered by sincere and real people, I should say,stiffness. It seems as if people, the moment they come to religion, assume a different tone, a different look, and manner—short, become unnatural.
People sometimes come to me and say, "Oh! I would give the world to be natural, but I have got into this way of talking to people. It seems as though I cannot be natural. Can you help me?" I say, "Yes, I can help you, by this advice—Determine, by the help of God, that you will break the neck of this bondage. I will tell you how to begin. Begin with your family. Break off right in the middle of conversation on earthly matters, and begin to talk about their souls, or your own experience, or drop down on your knees, and begin to pray." "Oh! but it would be such a break." It should not be a break to talk to your Father. If you are in the spirit of it there will be no break. This will help you, more than anything else. Determine that you will overcome this sanctimoniousness, which is the curse of a great deal of the religion of this day. We want SANCTIFIED HUMANITY, not sanctimoniousness. You want to talk to your friends in the same way about religion, as you talk about earthly things. If a friend is in difficulties, and he comes to you, you do not begin talking in a circumlocutory manner about the general principles on which men can secure prosperity, and the sad mistakes of those who have not secured it; you come straight to the point, and, if you feel for him, you take him by the button-hole, or put your hand in his, and say, "My dear fellow, I am very sorry for you; is there any way in which I can help you?" If you have a friend afflicted with a fatal malady, and you see it, and he does not, you don't begin to descant on the power of disease and the way people may secure health, but you say, "My dear fellow, I am afraid this hacking cough is more serious than you think, and that flush on your cheek is a bad sign. I am afraid you are ill—let me counsel you to seek advice." That is the way people talk about earthly things. Now, do exactly so about spiritual things. If your friend is a spiritual bankrupt, tell him so. Tell him where he is going, and that the reckoning day is coming, and that he will be in God's prison-house very soon, and that, if the creditor once gets hold of him, and shuts him up, he will never get out till he has paid the uttermost farthing. If your friend has a spiritual disease, tell him so, and deal just as straight and earnestly with him as you would about his body. Tell him you are praying for him, and the very concern that he reads in your eyes, will wake him up, and he will begin to think it is time he was concerned about himself. Try to attain this simple, easy, natural way of appealing to people about their souls. I believe if all real Christians would attain this, and act upon it, this country would be shaken from end to end!
Thirdly, you must be inearnest—desperate, I would like to say.
And, indeed, friends, settle this as a truth, that you will never make any other soul realize the verities of eternal things, any further than you realize them yourself. You will beget in the soul of your hearer, exactly the degree of realization which the Spirit of God gives to you, and no more; therefore, if you are in a dreamy, cosy, half-asleep condition, you will only beget the same kind of realization in the souls who hear you. You must be wide awake, quick, alive, feeling deeply in sympathy with the truth you utter, or it will produce no result.
Here is the reason why we have such a host of stillborn, sinewless, ricketty, powerless spiritual children. They are born of half-dead parents, a sort of sentimental religion, which does not take hold of the soul, which has no depth of earth, no grasp, no power in it, and the result is, a sickly crop of sentimental converts. Oh! the Lord give us a real robust, living, hardy Christianity, full of zeal and faith, which shall bring into the kingdom of God, lively, well-developed children, full of life and energy, instead of these poor, sentimental ghosts that are hopping around us. Oh! friends, we want this vivid realization ourselves. If we have it we shall beget it in others. Oh! get hold of God. Ask Him to baptize you with His Spirit "till the zeal of His house eats you up." This Spirit will burn His way through all obstacles of flesh and blood, of forms, proprieties, and respectabilities—of death, and rottenness of all descriptions! He will burn His way through, and produce living and telling results in the hearts of those to whom you speak. Earnestness—such earnestness that it comes to desperation—like that of Paul, who counted all things but dross; yea, and who counted not his life dear unto him. That was the secret. He counted not his life, nor anything that constitutes life—liberty, pleasure, enjoyment, friends, reputation, ease, &c.,—all on the altar, all was in the scale. He counted none of those dear unto him, so that he might win the perfection, the fulness of Christ in his own soul, and the salvation of the souls around him.
Oh! what a LAUGHING-STOCK TO HELL is a light, frivolous, easy, lukewarm professor. Oh! what a shame and puzzle to the angels in Heaven, and what a supreme disgust to God. "I would thou wert cold or hot. So, then, because thou art lukewarm, and neither cold nor hot, I will spue thee out of My mouth." Oh! what will that be? Talk about shame! Think of that! Shame! Some of you feel it going into the streets for God. You feel it when a few people see you kneel down here! Think of being spewed out of the mouth of God before an assembled universe. What will that be? God helping me, I will avoid that I will sooner hang with Jesus on the cross, between two thieves, than I will bear that shame. "I would thou wert cold or hot!"
Some of you say, in your letters, that you will have this whole-heartedness. You say that you have given up all, and that you are consecrating yourself to a life of labor. Now, behot. I know you will burn the fingers of the Pharisees. Never mind that. I know you will fire their consciences, like Samson's foxes did the corn. Never mind that.Be hot.God likes hot saints. Be determined that you will be hot. They will call you a fool: they did Paul. They will call you a fanatic, and say, "This fellow is a troubler of Israel"; but you must reply, "It is not I, but ye and your father's house, in that ye have forsaken the commandments of the Lord." Turn the charge upon them. Hot people are never a trouble to hot people. The hotter we are the nearer we get, and the more we love one another. It is the cold people that are troubled by the hot ones. The Lord help you to be HOT.
Then another indispensable condition is the surrendering ofall our powers.
There must be no holding back. "Cursed be he that holdeth back his sword from blood." That curse is resting on Christendom to-day. Oh! they will thrust the sword a little way in, but they will not go in to the core. They dare not draw blood—the soldiers of this age—for their lives. They dare not touch a man to the quick, because, alas! they are looking to themselves, and thinking what people will say of THEM, instead of what God will say of them. You must not be afraid of blood if you are to be a true warrior of the Lord Jesus Christ. You must not be afraid to say, if need be, "Oh! generation of vipers, who hath warned you to flee from the wrath to come? "You must not be afraid to say, if need be, "You have made my Father's house a den of thieves," if you save some of them by doing it.
Oh! this accursed sycophancy; I was going to say, this accursed fear to brave the censure of the world—this accursed making good evil and evil good, as if God were altogether such an one as ourselves. Don't you think He sees through the vile sham? Oh! my friends, if we don't mend in this respect, He will come in judgment before long, and we shall find out then the difference between the precious and the vile, if we do not find out before. If you want to be a successful worker, you must make up your minds to begin with, that you will be CRUCIFIED.
As a dear minister once said to somebody, when he was arguing with him about being so hard in the pulpit, "I don't care." "Oh!" said the other, "Don't you know what became of 'Don't care?'" "Yes," he said, "He was crucified, and I am ready to be crucified alongside of him." When you are in the right, don't care. You can but be crucified, and it will soon be over; and then the Book says, "They that suffer with Him will also reign with Him, and they shall be glorified together." It would be a wonderful thing to be glorified alone, but, oh, think of being glorified together!
A gentleman said lately, "I have been thinking a great deal about the glory. It is a wonderful thing—that glory that is to follow. This would be worth a man sitting on the dunghill all his life to obtain." I looked at him, and thought, perhaps you are nearer to it than you think, and perhaps I am, too. Ah! itisa wonderful thing, that glory that is to follow. Then let us be willing to suffer with Him and for Him. Make up your mind to be crucified at the start, and then it will be easy.
Further,complete abandonmentis a condition of successful labor.
It is so in anything. What would you think of a soldier who was always reckoning how much it was to cost, and when he should get back, or whether it was worth the sacrifice? You would say, "He is of no use to the British Army. We want men who will go in to win at all costs." Now, God wants men and women who will go in to win, who believe in winning, who know they have the power to win, and who countall thingsloss in comparison to winning. Do you want success? If you do not come to that first, you will never get it.
Fourthly—You must give up, kick out of the way, trample underfoot, all that hinders.
Reputation. Perhaps there are some ministers here. There were some last Sunday, and there were some the Sunday before. Some of you have written and others have talked to me. You say, "It would be such an entire breaking from one's circle." Exactly. Some say, "You see, the inevitable consequences of setting up this high standard would be a constant running of the sword into some of your best hearers and your best friends." Exactly; that is giving your sword to blood. You would not think much of drawing the blood of an enemy—it is the blood of yourfriendsthat is the test! I know all about it; I have been there. I was there a long while once. It was my own sore spot. The devil said, "If you begin preaching they will call you an impudent woman," and I felt it would be better almost to go to hell than have that said about me. He said, "They will put you in the newspapers, and say all manner of coarse and vulgar things about you;" and God only knows what that was to my soul; but I battled and struggled with it for a long while, until I said, at last, "Lord, I don't care what they call me—I give myself to Thee to win souls." Have I ever regretted it? Shall I ever regret it? No; He will take care of your reputation. Give it up to Him, my brother. The Scribes and the Pharisees never had anything good to say of Jesus coming in the flesh. Give up your reputation—follow Him. If it must be, decide to go after Him to Gethsemane, to Golgotha and the cross. Never mind—follow Him. Give up your reputation.
Then, your habits. How ashamed some of you will be who have made the mere Paris-born frivolities of society stand in the way of your consecration to Christ; and yet people who do this say they are Christians. I don't know; I cannot believe it. There is drinking; they will have a glass of wine. Very well, you can have it; but you shall not have the wine of the kingdom. Professors will dress like the prostitute of Paris. Very well; but they shall not be the bride of the Lamb. He will not walk in the streets with them, nor sit at the same table. You can go to parties where it is said there are only religious people, but where you know all manner of gossip and Christless chit-chat is going on, which you would be awfully ashamed the Master should hear, and from which you retire with no appetite for prayer. You can go to all this, but I defy you to have the Holy Ghost at the same time. I won't stop to argue it; I ONLY KNOW YOU CANNOT DO IT. All that will have to be put aside and given up. You say, "That is a sore point." Yes; I know that is driving the sword to blood.
Fifthly.—You must consecrate your money to be used for God.
I once heard an old veteran saint say, and I thought it was extravagant at the time, "I consider the use of money the surest test of a man's character." I thought, no, surely his use of his wife and children is a surer test than that; but I have lived to believe his sentiment. Hence, you see how human experience justifies Divine wisdom—"the love of money is the root of all evil". So it is, in one form or other. God never uses anybody largely until they have given up their money. I simply state a fact. We know it is so by experience and the history of God's people. You must give up your money as an end: saving it for its own sake, or the gratification of your selfish purposes or those of your children—it must be all given to God, to whom it belongs, being entirely used in His service. If you want to be a successful laborer for souls, you will have to do that at the threshhold. Give up your money to the Lord. If you think it right to keep some of it, keep it to use it for Him as you go; and be as strict with yourself, to your Heavenly Father, as you would be with your secretary or clerk to yourself, and then you will be all right.
It is a narrow and difficult path. I tremble for you who have got it, and I am glad I have not; but as you have got it, I give you the best advice I know. It is an awful thing to have it, but the next best thing is to consecrate it and use it to His glory; and if you do not, it will eat into your soul as doth a canker. To your spiritual nature it will be as a cancer is to your physical nature. They are Paul's words, not mine.
I must say a word aboutthe reward.
You think I am always driving youto do. Yes, because you need it. The Lord knows I do not find you do any too much. Some of you I am heartily ashamed of. Some of you need driving so that you ought to thank God for the rod. Paul says, "Shall I come unto you with the rod?" He was obliged to do it with some people. It is not an enviable thing to have to do; but we dare not, when God sets us work to do, shirk it; but there is a bright side—there is the reward. "What!" you say, "does He pay you?" Yes, good wages—pressed down—heaped together! He says, "The man who remembereth the poor (do you think He means only their bodies?), I will remember him; I will make his bed (what a tender allusion!) in his sickness." He will shake it up; spread His feathers on the pillows as no earthly nurse, not even the tenderest wife, can do. "I will make his bed in his sickness." You will want Him then, brother! You are very independent, some of you, now, but you will want Him then. "I will make his bed in sickness. I will put underneath Him my everlasting arms." He will cause you to triumph in the swellings of Jordan. That will be grand, will it not? He will give you a triumphant entrance into His kingdom, those of you who have gone out in loving solicitude and anxious sympathy to labor for the souls of your fellow-men. He will administer unto you an abundant entrance, and then—what? He will give you CHILDREN; and the barren woman shall have more children than she that hath a husband.
Oh! the whole world is akin here. Every man and woman wants children. They are especially a heritage from the Lord. Nothing can make up for the want of children. The poorest parents, living in the humblest hut, would not sell you their children, and the rich man, who has twenty thousand a year, would give it for a son or for a daughter, when he cannot have one. All human beings want children. Now, then, the Lord will give you children. A mother—even a sanctified mother—I suppose, cannot help feeling proud, or, rather, glad and thankful, when she shows good, obedient, and godly children to her friends. I do not believe that God wants to grind this out of us. I believe He delights in it Himself, just as He delighted to show His servant Job to the devil. "Hast thou considered My servant Job?" Ah! was He not proud of him?—and He has been proud of him ever since. God has put this feeling in us, and it is a right feeling when it is sanctified. We cannot help but be proud of godly and obedient children; but what will it be to show your spiritual children, to the angels? How shall you feel when you gather the spiritual family which God has given you round the throne of your Saviour, and say, "Here am I and the children whom Thou hast given me"?—the children won through conflict, and trial, and strife, such as only God knew; "Children begotten in bonds," as Paul says—chains—children born in the midst of the hurricane of spiritual conflict, travail, and suffering, and cradled, rocked, fed, nurtured, and brought up at infinite cost and rack of brain, and heart, and soul; but now, here we are, Lord. We are here through it all. "Here am I and the children whom Thou hast given me." How shall you feel? Shall you be sorry for the trouble? Shall you regret the sacrifice? Shall you murmur at the way He has led you? Shall you think He might have made it a little easier, as you are sometimes tempted to do now? Oh! no, no!—THE CHILDREN! THE CHILDREN! you shall have children! Won't that be reward enough?
Oh! sometimes, when I am passing through conflict, and trial, in connection with a work which brings plenty of it behind the scenes, I encourage myself in the Lord, and remember those who have gone home sending me their salutations, from the verge of the river, telling me they will wait and look out for me, and be the first to hand me to the Saviour when I get there. Will not this be reward enough? Even so, Lord. Amen.
Why should we be enthusiastic in everything but religion? Can you give me any reason for that? If there is any subject calculated to move our souls to their very centres, and to call out the enthusiasm of our nature, surely it is religion, if it be the real thing. Why should we not be enthusiastic? I have never seen a good reason yet. Why should we not shout and sing the praises of our King, as we expect to do it in glory? Why should not a man cry out, and groan, and be in anguish of soul, as the Psalmist says, as if he were crying out of the belly of hell, when he is convinced of sin, and realizes his danger, and is expecting, unless God have mercy, to be damned? Why should he not roar for the disquietude of his spirit as much as David did? Is there anything unphilosophical in it? Is there anything contrary to the laws of mind in it? Is there anything that you would not allow under any great pressure of calamity, or realization of danger, or grief? Why should we not have this demonstration in soul matters? They had it under the old dispensation. We read, again and again, that when the people came together after a time of relapse, and backsliding, and infidelity, when God sent some flaming, burning prophet amongst them, and they were gathered on the sides of Carmel or elsewhere, that, on some occasions, the weeping, and, on other occasions, the rejoicing, was so great that they made the very ground tremble, and almost rent the heavens with the sound of their crying and rejoicing.
We are told, on one occasion, that the noise was heard afar off, and, on another, that it was as the sound of many waters. Would to God we could get men, now-a-days, so concerned about their sins and their souls, that they should thus cry out. It would be a happy day for religion and for the world if it were so. If these things are realities, I contend that this is the most sane, rational, and philosophical way of dealing with them; and I say that the ordinary, cold, heartless, formal way (and, if it is not so, it has that appearance) is unscriptural.
Somebody was talking to me about having so much feeling in religion. I said, "My dear friend, what do you think God gave you feeling for?" Some people seem to think it a mistake that wehavefeelings. Our feelings play a very important part in all our social relations. Why would you exclude them from religion? David expressed his feelings, and was so carried away by them that he called on all creation to praise the Lord, the hills and the trees to clap their hands and be glad. Get the right kind of religion, and it will make you glad. If you have not the right kind of feeling, I am afraid you. have not the right kind of religion. We have some enthusiasm, and when our enthusiasm dies, I am afraid we shall die, too. Nevertheless, our power is not in our enthusiasm; neither does it consist in certain views of truth, or in certain feelingsabouttruth. But it consists in whole-hearted, thorough, out-and-out surrender to God; and that, with or without feeling, is the right thing, andthatis the secret of our power. We have glorious feelings as the outcome; but the feeling is not the religion—the feeling is not the holiness. Holiness is the spring and source of the enthusiasm. Hence our power with the masses of the people.
How is it that wherever we go, as an organization, these signs and wonders are wrought? Somebody said, "It is a strange thing; see what has been done at So-and-so, and So-and-so, and So-and-so. They had all tried, and you send a couple of lads or lasses, and you have the town in an uproar at once. What is it? What is the secret? Will you answer the question?" Well, it is the whole-hearted, determined abandonment of everything for the King's sake. That is it. It is going in, as the Apostles went in, determined to win souls, determined to set up the kingdom of Jesus Christ, at all costs. That is the source of our power, and if you get that, you will have power, and if you don't get that, it matters not what else you have. I want you reasonably and calmly to see that this holiness is a real, definite blessing; that it is a level on to which the great mass of the professing Christians of this generation have not come, or even scarcely looked up. It is a high level, but it is a level on to which every one of you can come, if you will. You have heard enough about it. You are convinced you may have it. Will you have it? The Lord is sitting there; He is looking at you, and He is saying, "What is all this stir about? What is all this talk, this singing, and this praying about? Here I am. What do you want Me to do? I am ready to do it." And you say, "Lord, I want Thee to cleanse my heart from sin, and to fill me with the Holy Ghost, and to enable me to be whole-hearted and thorough in Thy service, and to go and win souls for Thee." "Very well," the Lord says, "I am ready to come into the temple, if you will clear out the rubbish. Are you willing for Me to come in? I am waiting to come in as a Refiner; but you must make a straight way for my feet. You must pick out the stones, and throw out the rubbish, and make Me a straight path."
Will you make Him a straight path? Will you trample under foot that accursed thing which has so long kept the fulness of the blessing from you? Will you give up arguing about it and trying to make out that it is not a stumbling-block, when you know it is? How many will? I wish we had room to have a form. I am sorry we have not. With all the light you have on the subject, with what I am sure the Holy Ghost has revealed and is revealing to your souls, with all the glory that He is putting before you, and the power for usefulness and happiness, will you make this full consecration? The light of the Spirit is on you:will you, act? Will you act?Every spark of light you get without obeying it, leaves your soul darker. Every time you come up to the verge of the kingdom and don't go over, the less the probability that you ever will. I know people who have been going up and down for more than forty years, like the Israelites, and it is a question if they ever go in. You have come near again. Will you go over? You can tell the Lord without telling us, though we would like to know, and see you put your foot over the border, into this Canaan of peace and power. Will you put your foot over? Who will? who will? Will you stand up and raise your voices to the Lord and ask Him?
I shall try, in the short time I may occupy, to go straight to the point—to some of the difficulties and hindrances which I know are keeping not a few here to-day out of the enjoyment of the blessing. I know there are some here who are satisfied that this blessing is attainable, who are satisfied that God can thus keep them, as we have been singing, if they were to lean the whole weight of their need—their soul, and body, and spirit—upon Him, and trust Him. They believe He could, and they believe He would. They have come to perceive that it is not at all a question of human strength, or human weakness, or human knowledge, but that it is simply a matter of Divine strength, fully recognized and fully trusted by human weakness. Therefore, there is no more a stumbling-block in their way about reckoning themselves holier than other people, or stronger than other people, for they recognize themselves as the very weakest and most sinful ofallpeople: but they have come to understand this blessing to be human weakness, leaning with all its weight upon Divine power; and they believe God does thus save and keep those people who do thus lean. Then, what hinders? There they stand, just where the Israelites stood, when they might have gone in and possessed the good land. "They entered not in because of unbelief," and for that unbelief there is a reason—a cause. They dare not venture their souls on this Divine power, because there is back in their consciousness some difficulty, some obstacle, something which is only known to themselves and the Holy Ghost, which prevents them from doing this.
When they try to jump on to the Divine strength there is something that holds them back, and they cannot make the spring. They try to forget it—they sing, and pray, and seek, to make themselves believe there is nothing, and they come up again and again right to the entrance of the goodly land, and then they try to spring in. Some of you will today, but you will not be able to spring, because there is something holding you back; and you are conscious of it, but will not allow yourselves to realize it. Now this is the point, when my dear husband read that passage, "When they had prayed, the place was shaken," I thought, Oh! what was involved in that prayer—what does that mean?Whydid the glory come? Why did the Holy Ghost overshadow them? Why were they filled with God—so filled that they had to go down and could not help themselves, but went into the streets and poured it out upon the godless multitudes around them?Why, whydid it come? Why do hundreds of assemblies of God's people meet and pray, but nothing comes? They hold long meetings, and make long prayers, and sing,
"We are waiting for the fire;"
but nothing comes! Why did it come on that particular occasion? Because in that prayer was thorough, entire, everlasting self-abandonment. They came up caring for nothing but pleasing God and doing as He bade them; and the Holy Ghost alone knows when a soul arrives at that point. He will never come till the souldoesarrive at that point. This is the deficiency, I am satisfied, with hundreds. There they stand, right on the borders of the glory-land, but there is some wedge of gold, or Babylonish garment that they buried years ago.
They won't think about it. They say, "Oh, it is nought, nought! That little thing would not hinder, it is so long ago." They would not, when they knew they ought, dig it up and burn it before the Lord. If this is so with any here, youmustdig it up, or the Holy Ghost will never come. A lady, a short time ago, was brought up to the very edge of this blessing, but there was something she felt she ought to do. She had a sum of money which she felt ought to be given up to a certain object. She prayed and struggled, and attended prayer-meetings, and prayed long into the night; but, no, she would not face the difficulty. She said, "Oh! no; I am not satisfied in my own mind. How do I know God wants it for that purpose?" She might have struggled till now if she had not made up her mind to obey; but, the moment she did—alone, up in her bedroom, the blessing came. A gentleman came up to the penitent-form, after one of my West-end services, last season, and told me: "I am a preacher. I have been laboring in the Gospel for eight years, but I know I am utterly destitute of this power." "Do you want it?" "Oh!" he said, "I do;" and he looked as though he were sincere. "Then," I said, "what is it? There is a hindrance. It is not God's fault. He wants you to have it He is as willing to give you the Spirit as He was Peter or Paul, and you want to have it. Now,will you have it?Have you understood the conditions?" "Ah!" he said, "thatis the point." Now, you know I should be a false comforter if I were to try to make you believe you were right when you had not yielded that point. "Well," he said, "you see it would be cutting loose from one's entire circle." Ah! he was led, you see, by "Christian friends." I said, "Did not the Lord Jesus cut loose from His circle to save you? and, if your Christian friends are such that to live a holy life you must cut loose from them, what are you going to do—stop in that circle, ruin your own soul, and help to ruin them, or cut loose and help to save them?" Oh! there is no profounder philosophy in any text in the Bible than that—"How can ye believe who receive honor one of another, and seek not the honor that cometh from God only?" You will have to come to God not caring what anybody thinks.
As a dear lady, who is going through floods of persecution for Jesus, said, "I don't care if they turn their backs on me, and never speak to me any more, and cast me out, and my children, too. I don't care if I can only have His presence and follow Him." When you come to that you will get this pearl.
I know a father and mother who want this blessing,—especially the mother. They have a family of beautiful little children, but the father says, "What are we going to do for our children? It is a very serious matter cutting loose from our circle." A gentleman said to me, "I have to dosomethingfor my sons. What am I to do?" "No," I said, "you have got to do nothing for your sons. You have to train them for God, and leave GODto do for them, and He is well able to look after His own. That is your business; train them for God, and leave God to find a niche for them, and if He can't on earth, I warrant you He will in Heaven." People have things wrong way up now-a-days. They have the notion that they have to do this, that, and the other, for themselves and their children, instead of accepting it as their great commission that they have to propagate and push along and extend the kingdom of Jesus Christ, to seek His kingdom and His righteousness, and leave Him to look after their interests. When you come to this it will soon be done.
Love Him, trust Him,Him alone;Father, Keeper,Three in One.
Saviour, Master,Leader, too;Lover, Brother,ALL to you.
Fear not, care not,Only followHis way, this day,And to-morrow.
Waiting, working,For His sake;Watching, hoping,Till daybreak.
Peaceful, joyful,In His peace;Filled full, kept full,By His grace.
I think it must be self-evident to everyone present that it isthe most important questionthat can possibly occupy the mind of man—how much like God we can be—how near to God we can come on earth preparatory to our being perfectly like Him, and living, as it were, in His very heart for ever and ever in Heaven. Anyone who has any measure of the Spirit of God, must perceive that this is the most important question on which we can concentrate our thoughts; and the mystery of mysteries to me is, how anyone, with any measure of the Spirit of God, can help looking at this blessing of holiness, and saying, "Well, even if it does seem too great for attainment on earth, it is very beautiful and very blessed. I wish I could attain it." That, it seems to me, must be the attitude of every person who has the Spirit of God—that he should hunger and thirst after it, and feel that he shall never be satisfied till he wakes up in the lovely likeness of his Saviour. And yet, alas! we do not find it so. In a great many instances, the very first thing professing Christians do, is to resist and reject this doctrine of holiness as if it were the most foul thing on earth.
I heard a gentleman saying, a few days ago—a leader in one circle of religion—that for anybody to talk about being holy, showed that they knew nothing of themselves, and nothing of Jesus Christ. I said, "Oh, my God! it has come to something if holiness and Jesus Christ are at the antipodes of each other. I thought He was the centre and fountain of holiness. I thought it was in Him only we could get any holiness, and through Him that holiness could be wrought in us." But this poor man thought this idea to be absurd.
May God speak for Himself! Ever since I heard that sentiment I have been crying from the depths of my soul, "Lord, speak for Thyself; powerfully work on the hearts of Thy people and awake them. Take the veil from their eyes, and show them what Thy purpose in Christ Jesus concerning themis. Do not let them be bewildered and miss the mark; do not leave them, but Lord, reveal it in their hearts." There is no other way by which it can be revealed, and, if you will let Him, He will reveal it in your heart.
It occurred to me that I might say a word or two on what my husband said about infirmities, because I am so continually meeting people whowill make infirmities sins. They insist upon it that the requirements of the Adamic law have never been abated; that we are not under the evangelical law of love, or the law of Christ, as the Apostle puts it, but that we are still under the Adamic law, and that these imperfections and infirmities, to which my husband has referred, are sins. I wonder that such people do not think of a certain passage, which must forever explode such a theory, where the Apostle says, "Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me." If these infirmities had been sins, we should have the outrageous anomaly of an apostle of Jesus Christ glorying in his sins! You see, his infirmities were only those defects of mind and body which were capable of being overcome and overruled by grace, to the glory of Christ and to the furtherance of His kingdom.
I glory in my infirmities, that the power of Christ may rest upon me —that, in consequence of these very infirmities, the power of Christ shall so rest upon me as to lift me above them, make me independent of them, master of them, so that, through these very infirmities, I shall more glorify His strength and grace than if I were a perfect man, in mind and body. In another place he says, "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan, to buffet me." Some people think this wassin; but surely, the words, "messenger of Satan," show that this thorn was no act or disposition of Paul's, but some external temptation or affliction, inflicted by Satan. Besides, the Divine assurance, "My grace is sufficient for thee,"oughtto forbid the idea of sin. Paul sought the Lord thrice to have this thorn removed; surely if it had beensin, the Lord would, have been as anxious to have it removed as His servant was! This thorn was, doubtless, some physical trial—as the words, "in the flesh," indicate—some tribulation or sorrow, through the patient endurance of which the strength of Christ could be magnified in Paul's weakness—one of those things which he could bear "through Christ who strengthened him."
But mark, this was a Divinely-permitted discipline toprevent Paulfrom falling into sin; quite a different thing to sin itself. "God tempteth no man with evil." The Lord sent this to Paul for the purposenot of makinghim humble, for he was humbled before, but of keeping him humble. And does He not send something to us all? Do we not need trials and tribulations in the flesh in order to keep us humble? But is this evidence that, because we require these things to keep us humble, therefore pride is dwelling in us and reigning over us? It is an evidence just to the contrary.
Oh, that people, in their enquiries about this blessing of holiness, would keep this one thing before their minds, that it isbeing saved from sin!—sin in act, in purpose, in thought!
I have a beautiful letter, received a short time ago from a young lady, who wrote me soon after my former services in the West End. She told me that she had been the bondslave, I think, for four or five years, of a certain besetting sin, and her first letter was the very utterance of despair. She had struggled and wrestled and prayed, and tried to overcome the sin that had been reigning over her. Now and then she would get the victory, and then down she went again, and she said, "It is such a subtle thing, connected with my thoughts and imagination, so that I do not think I ever can be saved." I answered the letter, and tried to encourage her faith and hope in Jesus Christ. I showed her how dishonoring this unbelief was, and that, if she would only trust Him to come in and reign in her heart, He could purify and cleanse the very thoughts and imagination. She made a little advance, and wrote me another letter. I wrote her again, and encouraged her to trust further. She said she could not come so far as to think that He could purify her thoughts. She had got as far as to believe that He could save her from putting them into practice, but she could not believe that He could purifythem. I wrote her back once more, and tried, the Lord helping me, to show her how Jesus, by the inspiration of His Holy Spirit, could purify the very thoughts of our hearts, and, thank God, she did go another step. I have had two letters from her since. She said in the first of them, "I rejoice with trembling, for fear it should be only temporary, but I have trusted Him to purify the source, and I must say HE HAS DONE IT, and, instead of thinking these thoughts, I have holy thoughts, and if Satan presents anything to my mind, it is so repulsive to me that I cannot tell you the grief and horror with which it fills me." I wrote her again, encouraging her, and I got another letter, in which she said, "It is a fact that He has cleansed the thoughts of my heart, and now I am conscious that my thoughts are pleasing to Him, that He has saved me from this sin which has been the trouble and torment of my life for all these years gone by."
Now, what I want to say to you, is, that what He can do for one, He can do for another. If I am wrong here, I give up the whole question. I am perfectly mistaken in the purpose and aim and command of the Gospel dispensation, if God does not want His people to be pure. Not to count themselves pure when theyare not. Oh, no! We are told, over and over again, that God wants His people to be pure, and THAT PURITY IN THEIR HEARTS IS THE VERY CENTRAL IDEA AND END AND PURPOSE OF THE GOSPEL OF JESUS CHRIST; if it is not so, I give up the whole question—I am utterly deceived.
In justification of this, I have selected two or three texts which seem to put it all in one; summing-up texts, so to speak. I will take first, as a specimen, what my husband has been trying to enforce—"The will of God is your sanctification." There is, however, a sense, and an important sense, in which sanctification must be the will of man. It must bemywill, too, and if it is not my will, the Divine will can never be accomplished in me. I mustwillto be sanctified, as God is willing that I should be sanctified. There are as many, and more, exhortations in the Bible to sanctify yourselves than there are promises of God to sanctify you.
The next text is James iv. 8: "Draw nigh to God, and He will draw nigh to you. Cleanseyourhands,yesinners; and purifyyourheartsyedouble-minded." This was to backsliders, to people who had been professing to believe, but who had gone back under the dominion of their fleshly appetites and passions. There are two or three other texts where we seem to get the whole matter summed up, as, for instance, "He gave Himself for us (that is, for us Christians, the whole Church of God) that He might redeem us fromall iniquity, and purify unto Himself a peculiar people, zealous of good works."—That is, purifyus. And then 1 Timothy i. 5 shows God's purpose and aim in the whole method of redemption. "Now the end of the commandment is charity out of apure heart, and of agood conscience, and of faith unfeigned"—cleansed and kept clean, for if it had been cleaned and become dirty again, it would not be a good but a bad conscience. And again, in I John iii. 3: "And every man that hath this hope in Him, purifieth himself, even as He is pure." Now, I say, these are summing-up texts, and there are numbers of others to the same effect, to show that the whole end and purpose of redemption is this—that He will restore us to purity; that He will bring us back to righteousness; that He will purge your consciences from dead works to serve the living God—not only purge you from the past, but keep you purged to serve the LIVING GOD; that it shall be done by the application of the blood to the conscience, and then it shall be maintained by the power of the Holy Ghost keeping us in a state of purity and obedience to righteousness.
Now, I say, if this be not the central idea of Christianity, I do not understand it. If God cannot do this for me—if Jesus Christ cannot do this for me, what is my advantage at all by His coming?
There is a great deal more in these epistles directed to the individual Christian tobethis, that, and the other, and todothis, that, and the other, than there is about what God will do for him after all! This is not an objective Christianity—this is not sitting down and sentimentalizing and thinking of Christ in the Heavens, in these epistles; it brings Him down, to all intents and purposes, INTO OUR HEARTS AND LIVES HERE, and it is one of the continual exhortations,beye this, anddoye this and the other.
These epistles represent a real, practical transformation to be accomplished IN US, and this is the only thing that will do to die with. If it is not accomplished in you, I tell you, you will not be able to die in peace. You will want to be cleansed, as my dear husband told you, before you can venture into the presence of the King of kings. You will want a sense of beautiful, moral rectitude and righteousness spreading over your whole nature, which will enable you to look up into the face of God and say, "Yes, I love Thee, I know Thee, and Thou knowest me, and lovest me, and we are one. I love the things Thou lovest, and desire the things Thou desirest. We are of one spirit, 'joined in one spirit unto the Lord.'" You will want that, and nothing less will do to die with. And why not have it? Will you have it? Why not let God work it in us? Will you try it? People are constantly saying, "They long for it, and they wish they could get it." Will you let God do it? Will you put away the depths of unbelief which are at the bottom of all your difficulty? People really do not believe that Godcando it for them, and that is at the bottom of their difficulties. But He can do it, and He promises to do it. Will you go down, and say, "Be it unto me according to Thy word"?
"BORN—A SAVIOUR."Luke ii. 11.
Jesus a Saviour born,Without:Without the inn, refused with scorn.Cast out:Cast out for me, my Saviour, King,Cast out to bring this lost one in.
Jesus a Saviour born,A man:A man of sorrows, smitten, torn by stripes:By stripes, O Lord, my soul is healed,By stripes, Thy stripes, my pardon sealed.
Jesus a Saviour born,The Lamb:The Lamb of God hath bled and borneMy sins:My sins the Sacrifice did slay,My sins the Lamb doth take away.
Jesus a Saviour bornTo save:To save at night, at noon, at morn.To keep:To keep from sin, from doubt, from fear;To keep, for lo! the Keeper's here.