For thee delightfully employWhat e'er Thy bounteous grace hath given;And run my course with even joy,And closely walk with Thee to Heaven.
For thee delightfully employWhat e'er Thy bounteous grace hath given;And run my course with even joy,And closely walk with Thee to Heaven.
For thee delightfully employ
What e'er Thy bounteous grace hath given;
And run my course with even joy,
And closely walk with Thee to Heaven.
The central thought of Jeremiah's text is beautifully illustrated in the Parable of the Lost Piece of Silver. Look at this woman's anxious concern and corresponding action; she lights the candle—that is, uses what light she has; she sweeps the house—turns everything over; she searches diligently—keeps at it, not giving up at the first disappointment. Observe also the effect upon herself when her search is successful. Full of satisfaction she calls in her neighbours and friends—'Rejoice with me, for I have found the piece which I had lost'. Loud in her testimony, she delights in making her blessing known. You see, this woman so valued the piece of silver, that she gave herself up to the search for it, and nothing satisfied her until she found it. When men appreciate the importance of having a clean heart and the blessing of God like that, they will not seek long without result.
There are two or three things implied in this whole-hearted search after God which need to be emphasized. Of these I will name, first,intensity of desire. There are blessings that come like God's rain and sunshine, sought or unsought; but no man ever got a clean heart who did not badly want it; and if God is to sanctify and keep you in the enjoyment of the blessing, your heart will have to be moved by strong desire.
Jesus put it clearly when He talked about 'hungering and thirsting'. Even prayer, without strong desire, does not accomplish much. 'What things soever yedesire'; it is that which gives intensity to your prayers, as well as 'believing that ye receive'. The Psalmist's words are equally fitting—'As the hart panteth after the water brooks'—as the hunted deer longs for the stream—'so panteth my soul after Thee, O God'. That means more than a contention for the doctrine, more than a sentimental admiration of Holiness. It implies the deep stirrings of conviction, the heart moved by strong cravings, the crying out, 'Oh, that I might find Him whom my soul desireth'!
This whole-hearted seeking the blessing also impliesfullness of intention. How often I have spoken of the relation of the will; the choice, the setting of the mind in strong purpose, the decision—'I ought, I must, I will secure God's sanctifying blessing'; all this counts for much. People speak of their desires and hopes, but how slow they are to make up their minds that, at all costs, they will seek and find a Saviour, by whose power they shall be fully delivered, and kept in purity and fellowship with God. I like those Bible words about 'sincerity', 'following the Lord fully', 'cleaving unto Him with full purpose of heart', for it is to people in that state of mind that God reveals Himself.
Finally,compliance with God's conditionsis included in whole-heartedly seeking Holiness. The revealed conditions of entire Sanctification have often been stated, but may be repeated once more: a turning from all things known to be evil or doubtful; a full surrender and dedication of ourselves to God's service; and a simple trust in the all-cleansing Blood of Jesus Christ.
The real tests are different with different people, but all who seek this blessing must face God's conditions, and pay the price by complying with them, not only as I have stated the conditions in general terms, but as the Holy Spirit reveals them to each one personally. To one it is, 'Do this', to another 'Do that'; 'Give up this', or 'Give up that'; 'Trust Me for this', 'Trust Me for that'. But all who cast themselves fully into God's hands, letting Him have His own way with them, shall find the truth of Jeremiah's message, 'Ye shall seek Me, and find Me, when ye shall search for Me with all your heart'.
V
The Doctrine Adorned
'But shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.' (Titus ii. 10.)
Those of us who are specially interested in this great work often seek for plans by which the knowledge and enjoyment of a Full Salvation may be extended. I think I have found a good plan for helping the Kingdom forward, and I see it in this little sentence which Paul wrote to Titus: 'That they may adorn the doctrine of God our Saviour in all things'.
When I say that is a plan for spreading Salvation, I mean simply this: as there is nothing which commends an apple-tree so much as the sight of the ripened fruit hanging from the branches, so nothing sets people longing for Holiness like the living exhibition of it.
First of all, I want you to see the force of that little word 'adorn'. In speaking about adornment we usually mean something more than necessary dress. The word in our minds usually expresses the idea of clothing or covering, with the addition of decorations or ornaments.
If you fathers and mothers ask your boy or girl the meaning of the word, they will probably turn to the dictionary, and tell you something like this: 'To "adorn" is to set off to advantage, to add to the attractiveness, to beautify, to decorate as with ornaments'. Now that is exactly what the Apostle meant, and the application is that you and I must set off to advantage, add to the attractiveness of the Gospel which we profess to believe.
Jesus Christ meant that when He said, 'Let your light so shine before men, that they may see your good works'—and be so influenced that they shall 'glorify your Father which is in Heaven'. That also was the idea in Paul's mind in that verse to the Philippians, 'Shine as lights', or luminaries, 'in the world'.
Will you also look at that word 'doctrine'? It is not an acceptable word at public meetings, generally implying some system of theology, some stated creed, some definition of religious belief. But whilst that may be the general application, the Apostle had no such idea in his mind when he wrote these words.
He was now writing about persons many of whom were of very humble position, servants in the houses of the ungodly, often mere slaves in some pagan household. They had never heard about formulated creeds or theologies, but they did understand the duty of living up to their profession. They knew the importance of showing in their daily lives the power of the things which they believed, and thus commending their religious faith and teaching to all observers.
There are people who know very little of what you call 'the body of doctrine', who yet in all simplicity hold the truth of God, and live up to it. Tens of thousands have crossed the River who could never give you a definition of any doctrine; but they accepted the simple truths in their hearts, were ornaments to their profession, and are now in Glory.
Now take the two words together—'adorn' and 'doctrine'—and then you will see your duty.
There are many doctrines to which this duty of adorning may be made to apply. I might talk to you about the doctrine relating to God's government, and bring inthe truth about His good guiding providence. We profess to believe in that. But the question is, Does your regular practice, your daily trust, your hourly following and accepting what God's providence sends you, adorn the doctrine?
Then I might also speak to you aboutthe doctrine of prayer and its result. Surely you believe that God 'hears and answers prayer'. But can you say that your life of faith and victory is such that all who know you believe it, because they see you living a life of faith and victory such as can only come to the men and women whose prayers God does answer? That is, do you adorn the doctrine?
For the present purpose, however, I want to apply the principle tothe doctrine of Holiness. The great object of these Addresses is to help men and women into the enjoyment of the blessing of Holiness. We hear about that; sing about that; most of you believe in it, and some of you proclaim it; but do you know what is really wanted? It is that you shall so manifest the spirit of Holiness, give such illustrations of it as to adorn the truth, and make people around you say, 'We are bound to believe the doctrine when we look at these people, forthey live the blessing'.
You cannot but know what we teach as the doctrine of Holiness. Our trumpet has no uncertain sound. We not only talk about the pardoning mercy of God, but about the all-cleansing Blood of Jesus Christ. We not only point out how the rebel can be transformed into a child, but we show how a man's heart can be made pure, and his nature renewed by the indwelling Spirit. Delivered from the love of sin and from its pollution in his heart, he can be kept from sin and sinning, and be enabled to rejoice evermore, to pray without ceasing, and in everything to give thanks.
A clean heart, filled with love, possessed and directed by the Holy Ghost—that is the experience which we call Holiness, and the truth which we are exhorted to adorn.
Only think what a recommendation of the doctrine it would be if you all adorned the truth, and showed in your daily lives the power to live in that Holiness and righteousness of which I am speaking.
I am not now asking whether you have an intelligent comprehension of the doctrine, or that you should say what is possible, and what is not. Some of you could probably define the blessing as well as I can; but your duty is not simply to define or defend or explain Holiness, but to adorn the teaching, give exhibitions of it, make everybody see what it means in living flesh and blood amidst the hurly-burly of life.
1. And now, what are the means by which you and I can fulfil this exhortation of Paul? First, you can adorn the doctrine bypersonal testimony. Personal testimony, coming from the heart, is always good and helpful; that is, to be able to say about any definite experience, 'Oh, glory! He has done it for me!' But this is especially valuable about a clean heart, and in relation to a Full Salvation.
When I was a boy I sometimes heard the doctrine of Entire Sanctification discussed over pipes and ale; but those discussions, which were merely theological disputes, had little or no relation to the personal experience of the people who were debating and contending and losing their tempers over the doctrine, and so it made no impression on me. Years after, my own heart was awakened, and desires arose in my soul. I began to search for the truth about it, and to listen for references to it, and most of all to rejoice if I could find or hear a clear testimony about it, for then I saw the possibility of the blessing for myself.
I frequently throw my Meetings open for testimony, because I know the helpful power of such words. Sometimes the wording may be a little upside down, or some qualifying term be left out, or some exaggerating word put in; but in spite of all, great is the power of testimony to encourage other hearts.
I fear, however, that many people are silent who ought to speak, and I touch some very closely when I say that owing to this silence the power of your experience has declined and become like a faded flower or a moth-eaten garment, and then when you would fain speak you find the assurance about the blessing has waned. My word, therefore, to you is, first of all get the blessing, then at every suitable opportunity, profess it openly and boldly for God, and by your happy testimony you will adorn the doctrine of Holiness.
2. Again, you can adorn the doctrine by yourconsistent living. To profess one thing and practise another is a blot on the profession, and a despicable thing. What I may call mere Meeting piety, platform or parlour Holiness, will not stand the weather. It is too much like the painted sparrows sold as canaries—the paint comes off and the real nature of the bird is revealed. For instance, how can you ornament the truth if, after testifying here, you go out to gossip and slander and injure your neighbour? The word lived out is more powerful than its mere repetition. The teaching may be good and powerful, the testimony still more so; but the evidence of the life and spirit is the most powerful of all.
I heard somebody tell a story about a man who was too pious to shave himself on Sunday, and yet he was pretty keen during the other six days trying, in his business, to 'shave' other people. I hope you are not among that sort.
If you want to adorn this doctrine, there must be the beauties of a happy, consistent character and life, otherwise it goes for nothing.
I do not ask the adornment of education, nor the polish of culture, so-called; neither do I ask a sanctimonious attitude; I only claim from you professors of the blessing the beauties of grace in your personal character and conduct. The endorsement of the lip by the life is only equalled by the discount to the teaching caused by some inconsistent action or unfaithfulness in the teacher or professor. An angry word, even a flash of the eye, has been known to take the point off some well-given talk or testimony. A lack of kindly consideration, which looks like selfish indulgence, is not easily atoned for, even by illuminating speeches. As one has said, 'The words ever go to the level of the life—up or down'.
Talking about Holiness has small effect unless it is to be seen in your disposition, in your ordinary life, in your loving consideration for other people, or in your patient endurance of injury, real or imaginary. Without that your profession of Holiness is mere talk without adorning.
3. You must also adorn the doctrine by yourzeal for God and souls. Holiness means the possession of the Christ-spirit, the passion for saving others, with reasonable efforts to secure what you seek.
When God sanctifies your soul He makes a great inward light; the purpose is not to be your own selfish enjoyment, but that you may be better qualified as a minister of blessing and Salvation to the poor dark souls around you. The love of souls is an essential feature of inward Holiness, and if this is exhibited in practical effort you will adorn your profession and compel people to believe in your doctrine.
There is just one other word of importance in that verse, 'that they may adorn the doctrine of God our Saviour'. I mean the word, 'Saviour'. I am so glad that is there to meet those who say, 'Ah! you talk about adornments, but I am distressed because I see so many things about me that disfigure and discredit the doctrine'. You feel that you need a power which can give deliverance from the worldly spirit, the light and frivolous disposition, bad tempers, resentments, and other selfish and sinful things which hold you more or less in bondage; but in that beautiful word, 'Saviour', you have a pledge, a guarantee that it can be made all right, for He is able to deliver you and save you fully.
VI
Sureness
'The work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever.' (Isaiah xxxii. 17.)
One reason why I glory in teaching Full Salvation is that it includes a religion of certainty. It brings a man to a place of sureness as to his religious relationships. A soul just awakened to a sense of responsibility is naturally full of wonderment and anxiety, and this must be disposed of. So that when we speak of a man obtaining Salvation, we say 'he found peace'.
Doubt is torment, and torment is the opposite of peace. The soul cannot rest if it is perpetually on the string. To enjoy religion the mind must be settled about the main facts of the case; there must be a feeling of sureness as to one's acceptance with God and His approval of our spiritual condition.
We have a wily old Devil to deal with, and I believe that nothing gives him more malicious delight than to get sincere souls into the bondage of fear as to their state and standing. I believe many sincere souls hesitate to claim the blessing, and say they have it, because they are afraid of deluding themselves or deceiving others by their testimonies.
Afraid to do right for fear of doing wrong, they go on, sometimes happy, sometimes sad, falling into discouragement and doubt, and allowing the Devil to get an advantage over them in this respect.
Now, we cannot dispute the fact that in the experiences of good people there are many points of difference. Temptations, surroundings, position, and work are the cause of these differences. But in the midst of all, there is the possibility and blessed privilege of being sure about one's own rightness before God.
I saw a reference the other day to Charles Spurgeon's method of treating this matter. He showed how disturbing and distressing it would be if, in our domestic life, we had elements of uncertainty such as many people have in regard to their spiritual relationships.
After quoting the old verse:—
'Tis a point I long to know,Oft it causes anxious thought;Do I love the Lord or no,Am I His or am I not?
'Tis a point I long to know,Oft it causes anxious thought;Do I love the Lord or no,Am I His or am I not?
'Tis a point I long to know,
Oft it causes anxious thought;
Do I love the Lord or no,
Am I His or am I not?
Mr. Spurgeon made a humorous parody of the verse by making it read:—
'Tis a point I long to know,Oft it causes anxious thought;Do I love my wife or no,Am I hers or am I not?
'Tis a point I long to know,Oft it causes anxious thought;Do I love my wife or no,Am I hers or am I not?
'Tis a point I long to know,
Oft it causes anxious thought;
Do I love my wife or no,
Am I hers or am I not?
Uncertainty about our religious condition is quite as unsatisfactory as any doubt about our most sacred domestic relationships. Sureness is vital to peace, and the truly sanctified soul will live in the region of certainty, Divine things and Divine revelations becoming definite and real to him. Temptations to doubt and fear will arise; but, in spite of them, those who are sanctified realize that the Blood cleanses and the Holy Spirit dwells within.
I will not ask whether you have any religion or not, because most of you are professors of religion, but I do ask, Has your religion got this element of 'sureness' in it? We must settle that point. You may say, 'If I am to be sure, I must have evidence'. Quite so. We will, therefore, glance together at several things about which you can either say, 'It is so', or 'It is not so', and thus arrive at a reasonable conclusion as to where you are. I will classify the evidence in this way:—
First, there is the testimony of one's own consciousness, or one's own spirit, as Paul puts it.
Second, there is the testimony of the Spirit of God—the Holy Ghost.
Third, there will be the results manifest to ourselves and to others; effects which testify just as reliably as the hanging fruit indicates the character and condition of any particular tree.
1. By the first class of evidence I do not mean a set of fanciful sensations, or frames of feeling, but such an exercise of our judgment, when we examine the facts before us, as will enable us to come to a sound and reasonable conclusion.
The witness of one's own spiritis largely a matter of consciousness and faith, and it works like this: 'I am not only conscious of God's revealed claims upon me, and my own duty to Him; but, as far as I understand, I have put myself in line with what He wants me to be and do. For instance, I am told that whilst God will sanctify me I am able to sanctify myself. I therefore ask, "Have I so far co-operated with Him as to come out and separate myself from evil?" If I am right I can say, "Yes, I have"; and as a further evidence of my sincerity I seek to abstain from all appearance of evil.'
I am also commanded to present myself for practical and joyful service, and I am told that I must believe such a sacrifice is acceptable because whatever touches the Divine altar is holy. Now, I can be quite sure as to my compliance with these demands, and my willingness to live as a sanctified soul ought to live. I know whether or not in these things I have done my part; and, if I know that I have, I can then reasonably trust God or reckon on Him to do His part. That is what Paul calls 'a good conscience toward God', and there is no presumption in such a conclusion.
If we turn to John's Epistle we shall see how plainly he puts the truth about assurance. 'If', says the Apostle, 'our heart condemn us, God is greater than our heart, and knoweth all things'; but 'if our heart condemn us not, then have we confidence toward God'. Without this conscious sincerity it is useless to pray for the blessing, for God cannot sanctify us whilst we are clinging to any known wrong or compounding with some doubtful habit or folly. If, on the other hand, we are conscious that we have no reserves, and accept by faith the cleansing Blood as the cure for our heart's plague, we may with all reasonableness say, 'I have the testimony of my own spirit'.
2. Let us look at the second class of evidence, namely,the testimony of the Spirit of God—the assurance of the Holy Ghost.
If we are to be quite certain about the important things in relation to the soul, we must have the expression of God's mind and approval. Nothing is made clearer in the Apostolic writings than the fact that it is our blessed privilege to have this Divine testimony. Paul not only tells us that 'the Spirit beareth witness with our spirit, that we are the children of God', but speaks of the marvellous manifestations of God in saved souls in subsequent revelations: 'We have received the Spirit, which is of God; that we might know the things that are freely given to us of God.'
On first thought we might say, perhaps, that the gift would speak for itself. But the Lord goes beyond that by giving us not only the blessing itself, but also the Spirit to assure us that we have got the blessing. John is on the same line when he says repeatedly about those spiritual blessings, 'we know', 'we know that we know', and the secret of sureness is made clear, 'we know by the Spirit which He hath given unto us'.
When we speak of the witness of the Spirit, either to our conversion or our sanctification, we do not mean some audible voice or some miraculous demonstration, but an inwrought conviction as to the correctness of our words when, in all sincerity, and to the glory of God, we profess to have arrived at a certain point, or obtained a certain blessing. It is a conviction which removes doubt, and satisfies the soul on the question. The mode of this—the way in which the Holy Ghost does it—may be quite beyond our comprehension; but the fact is there, as far beyond dispute as with the assurance of the blind man, who said, 'This one thing I know, that whereas once I was blind, now I see'.
3. Then I also used the word'results', as indicating a class of evidencewithout which all other professed experiences are but passing sentiments and sensations. In the character and life there must be results in the shape of those holy fruits of which I have so frequently spoken.
In a sense often described, and well understood, every child of God becomes at conversion the temple of the Holy Ghost; we are born of the Spirit; enlightened by the Spirit; our spiritual life is sustained by the Spirit. The fruits of the Spirit are therefore manifest in a greater or lesser degree, but the advantage to the entirely sanctified is that not only is the fruit-bearing power increased, but fruits of an opposite character are absent. In other words, the fully sanctified man is 'filled with the Spirit'. The fruits of righteousness, which are by Jesus Christ, are abundant in him.
To illustrate my meaning, take one passage relating to that spiritual fruit described by the wordlove. 'We know that we have passed from death unto life, because we love the brethren.' Now, of course, that comes into operation at conversion; but in the fully sanctified this is love without admixture, pure love, without any feeling opposed to love. We can soon test ourselves. Think of love in the forgiveness of injury; the love which 'thinketh no evil', 'envieth not', the love which 'worketh no ill to his neighbour'. Where does grudge-bearing, backbiting, or uncharitableness come in? Pride, passion, self-assertion, and such things belong not to the results of sanctification; the opposites are found in those who bring forth 'fruits unto Holiness'.
I heard a good woman quote a passage with an application of her own which is true in point of fact, even if not the precise meaning of the original writer. 'Great peace have they which love Thy law, and nothing shall offend them.' She meant, literally, that, however she might be pained by the words or actions of those about her, she would not be 'offended'. This is a pretty high class of result, for nothing is more common than the readiness to take offence. But this refusal to take offence is, with the other fruits, clear proof that the heart and life are sanctified. So I might work out this law of results. These samples will, however, indicate my line of teaching.
Now, coming back to my thought at the beginning—the necessity for 'Sureness' in regard to religion, and especially in the experience of Holiness—let me ask, Where are we found? Have the testings confirmed that certainty of heart, or have my words disturbed self-satisfaction? Do not be afraid of facing the direct issue. If you have the evidences referred to, then be sure to go about proclaiming what God has done. But if not, then this unsatisfied and unsatisfactory condition cannot be persisted in when the Fountain which cleanses is open for all, and when the Holy Spirit is here to apply the Blood, and to take full possession of every soul. Let this be the hour when you come to the altar round which the cleansing stream so freely flows.
VII
The Pathway of the Holy
'An highway shall be there, and a way, and it shall be called The way of holiness.' (Isaiah xxxv. 8.)
One would think that Isaiah was speaking of two separate roads, for his prophetic eye sees 'a highway and a way' along which the course of God's people runs.
Perhaps we may interpret the prophet's distinction as referring to the higher and lower paths along some of the roadways in the Holy City; but he makes it quite plain that the course of the truly godly may be correctly described as 'The way of Holiness'.
Nobody here would like to say there are two separate roads to Heaven, but as we note the lives and experiences of many Christian professors it really does appear that there are two levels on which they run their various religious courses—one the lower, the other the higher path; one lying oft in shadow, the other up in the open sunshine of Heaven; one largely a profession of faith and repeated religious observances, the other full of rich experiences and realizations of God's favour and spiritual gifts.
Some people appear to step up and down according to seasons and inclinations, when, for instance, Holiness Conventions and Higher Life Conferences are on or off—like the man we heard testifying, who thanked God that he had had no ins and outs, but admitted many ups and downs. We want to help you to walk in what Isaiah calls 'The way of Holiness', or in modern terms, the pathway of the holy.
There arethree things about a way. There is a beginning; a finishing place; and the course between the two points.
This pathway of the holy may be said to have its beginning at the cleansing Fountain; it finishes, if it finishes at all, amid the glories of the Heavenly World; but between these two points lies the road which must be trodden, the journey which has to be made.
We often dwell upon that moment where the soul, by an act of submission and trust, enters upon the highway, or 'gets the blessing', as we say; but Holiness is, after all, a state,a continuous experience, a set course or way in life where the will of the Lord is supreme, and the full-hearted love of God is the great moving force. It is in that course and along that path that you and I ought to travel continually.
We like testimonies from any who are in the way, but we appreciate and are helped still more by the words of those who have walked on in patient faith and obedience for long periods. Reading lately the life of William Bramwell, I was encouraged by his testimony as to obtaining the blessing of Holiness and its enjoyment for many long years. But I was the more delighted to find his words supported by his acquaintances, who bore testimony that Bramwell adorned the doctrine so beautifully. Of himself this good man said, 'The Lord came suddenly to His temple, and I had an immediate evidence that this was the blessing; my soul was then all wonder, love, and praise. It is now twenty-six years ago—I have walked in that liberty ever since.' You see, hewent onin the way of Holiness because it had become his way of life.
One who was closely associated with this man said, 'I knew him intimately for twenty years. I lived in the same house with him in his seasons of relaxation as well as occupation, but never saw him in such a temper that I could reprove. His soul was like a spring, continually overflowing with the most amiable, benevolent emotion. In his last years, in particular, he was like a shock of corn fully ripe and fit for the heavenly garner, or like a beautiful tree whose vigorous and luxuriant branches were weighted with a diversity of the richest fruit.' Bramwell trod consistently the pathway of the holy, a worthy successor of Enoch, who 'walked with God', and was translated after receiving the testimony that his way pleased God.
I would like to refer to several features of this pathway of the holy which appeal strongly to me.
1. The way of Holiness is apathway of the purified. The prophet intimates plainly that nothing unclean can pass that way. The hearts of men and women who are to walk there must be washed from their moral defilements. I heard of a good man who said, 'Many years ago the Lord took me out of the mire; some years after, He took the mire out of me'. I think you quite understand his meaning. Sin is a foul, slimy, miry thing, defiling whoever it touches. This must be purged away if you are to walk in the way of Holiness; and it can only be purged by the 'Blood of Jesus Christ which cleanseth us from all sin'.
2. The way of Holiness isa pathway of light and learning. It is a way of advancing knowledge. There is a point where the path commences, when one knows for the first time that the Blood cleanses, and the Holy Spirit sheds abroad the love of God in the heart; but each succeeding step brings fuller light, and things unknown are revealed.
Familiar intercourse with God brings deeper realizations and knowledge of Divine and spiritual things, so that yours does indeed become the path of the just 'which shineth more and more unto the perfect day'. As a result, your own heart is enlarged, your spiritual capacities increased, and, growing in grace, you advance in knowledge and favour with God. Those who walk this pathway are they to whom the Lord whispers His secrets, and whose souls He fills with heavenly delights. Oh, that we could induce you to step up from the lower to this higher and better pathway!
Let me give you a note from the personal experience of another of God's saints who walked the higher way, one who habitually lived on that level, and who expressed himself thus: 'Let me say that my spiritual life is no longer like a leaky suction pump, half the time dry, and affording scanty water only by desperate tugging of the handle, but it is like an artesian well of water springing up unto everlasting life. The Scriptures are sweeter than honey. Prayer and praise are a delight, and it is like Paradise regained; the glory of Christ has become the all-absorbing passion of my soul.'
The sanctified life is not only a lengthening of the spiritual experience, but a growth or advance in the knowledge of Divine realities.
3. Then, further, the way of Holiness isa path of duty, not a pathway of ease and indulgence. We can never leave this practical thought out, whatever our topic may be, for Holiness and hard work are inseparable. The eyes being open to see the need, the hand is ever ready to take up its task; and the labour of love being the sweetest of all occupations, work for God and souls becomes a delight.
He who is too holy to work for others will soon step to the lower path. The willing soul will ever be crying, 'Lord, what wilt Thou have me to do?' and the answer will come, 'Do this, do that, come here, go there'.
The way of Holiness is not free from temptation and suffering; but, thank God, it can bethe way of victory and safety.
Even the ordinary workaday life is full of circumstances which try and tempt and test you. The more you struggle towards living in God's way the more the Devil will attack you. The path which the holy Saviour trod was the way of the cross, and they who follow Him must share the cross-bearing. The ultimate crown is for the overcomer, and not for the untempted one.
Christ leads us through no darker roomsThan He went through before;He who into God's Kingdom comesMust enter by this door.
Christ leads us through no darker roomsThan He went through before;He who into God's Kingdom comesMust enter by this door.
Christ leads us through no darker rooms
Than He went through before;
He who into God's Kingdom comes
Must enter by this door.
There is no crown without a previous cross; but with trials and temptations comes the way of escape and victory, 'these light afflictions ... work out an exceeding weight of glory'. The Book says, 'All who will live godly ... shall suffer persecution'. And this will be specially so with those who openly profess and live on the lines of a Full Salvation.
Here is a page from the personal experience of one who was determined to walk the King's highway:—
'Perfect love', he says, 'will not go long untested. For a time I was not called to suffer distinctly for Christ from that hostile spirit which nailed Him to the cross. The lion, however, was not dead, but asleep, and presently he awoke and glared at me. My soul was calm as a summer's evening. When it pleased the Blessed Master that I should suffer reproach and vilification for my testimony, then it was that the river of joy which flows from the Throne flowed through my heart as never before. It was a new experience—a quintessence of joy. The shouts of burning martyrs were no longer a mystery. I stagger no more at the account of the saints who took joyfully the spoiling of their goods. My soul is bathed in an ocean of balm and ineffable joy.'
4. But I spoke also ofthe safetyof the way of Holiness. I must speak of that more fully another time, but what I mean is this: So long as you have the remains of sin in your heart you are exposed to a double danger—the enemy without and the responding traitor within. One reason why religion is so unsatisfactory to some people is that they persist in walking on the low level where doubts often spoil their worship and the allurements of the world pull very hard, and its siren song makes discord in their hallelujahs. It is, of course, possible to backslide from any level; but, believe me, the prospect of stability is infinitely greater if you get a clean heart, and determine to walk in the pathway of the holy.
In closing, let me quote a short prayer. David cried: 'Search me, O God, and know my heart; try me, and know my thoughts: see if there be any wicked way in me, and lead me in the way everlasting'. If, in sincerity and simplicity of intention to follow Christ fully, you offer that prayer, God will not only lead you along the way, but to the Home of the holy.
There are, however, two little notes which you should compare in this connexion. One refers to the passage now before us, 'The way of Holiness'. It is said, 'The unclean shall not pass over it'. The other refers to Heaven, and says, 'There shall in no wise enter any thing that defileth or maketh a lie'. By connecting these two you see that you need to be not only led along the heavenly way, but to be made fit for the heavenly courts; and David's prayer, sincerely offered, brings that fitness—that purity of heart which sees God and delights in the completion of His holy will.
VIII
Circumstances and Consequences
'And fears shall be in the way.' (Ecclesiastes xii. 5.)
The man who wrote these words was specially emphasizing the importance of settling one's relationships to the great Creator before the coming of days when infirmities increase, and decay of natural powers sets in. The practical outcome of that thought is, that postponement only adds to one's difficulties when the battle really has to be fought.
Amongst those difficulties the sacred writer places that natural foreboding, physical shrinking and hesitation which paralyse men when, after lives spent in sin and selfish indulgence, they desire to make their peace with God; for, says he, 'They shall be afraid of that which is high, andfears shall be in the way'. The imaginary obstacles which arise in people's minds, seeming to make holy living impossible, are varied in character, but I see that many are influenced by fears and feelings concerning things which I class under the headings of 'Circumstances and Consequences'.
How often, when giving earnest advice, one gets the response, 'My circumstances are against me', 'Placed as I am, it cannot be', or 'The consequences are too serious', 'The price of the blessing is too high'. Even with persons who have no doubt as to the possibility of a clean heart and sanctification of life, these thoughts operate; and we find the fear of circumstances hindering one, and the fear of consequences influencing another, so that they are held back from definitely seeking the blessing. True, in many instances, the idea is a delusion, a snare of the Devil, by which souls are kept out of God's Full Salvation; but, there is the fact—'fears are in the way'.
Fear is like a great magnifying-glass; or one of those mirrors which give a distorted image of things reflected in them. This effect is often produced in persons both as regards their own circumstances and the consequences of following the leadings of God's Spirit.
You may remember how Bunyan, in his 'Pilgrim's Progress', represents Christian desiring to enter the House Beautiful, but suddenly he espied two lions in the way, and was almost frightened out of his purpose until some one told him that, if he went boldly on, and kept in the middle of the path, he need not fear, seeing the lions were securely chained. What an illustration of the quaking fears which hinder definite action in regard to spiritual blessings!
1. A few words as tocircumstancesmay be helpful to some one. Let me, however, first make one thing clear. With some people circumstances exist which are insurmountable barriers; there are positions in the world which could not be held by a fully sanctified person any more than fire can be carried in a man's bosom and he not be burned; situations involving the practice of evil or resulting in gain through the unjust sufferings of others. Such positions must be given up, if men wish to enjoy God's sanctifying power. I am not, however, dealing now with such positions or the circumstances connected with them; I am referring to circumstances or conditions of life which are lawful in themselves and in the light of the Word of God, but which may present difficulties and involve serious trial to those determined to live purely and serve God faithfully.
The fear in some instances is that if they obtain the blessing the strain of temptation would be such as to render a fall probable. 'I could notkeepthe blessing if I got it'; 'If I could change my position, or surroundings, or connexions, then I would take the necessary steps'. These are words we frequently hear. A married man or woman says, 'Ah! if only I were single, then I could live a life of full consecration'. With equal seriousness the single person says, 'Ah! if only I were married, then the life of purity and Holiness would be possible to me'. The mother, fearful about the strain which the care of the children brings, often speaks in the same way. So it is with business relationships and many other matters in which the circumstances are presented as things making Holiness an impossibility.
When I was a young man in business I yearned for a position in which I could be separate from all worldly entanglements, so that I could obtain and enjoy the blessing. But, do you know, since I have been a Salvation Army Officer, I have often been tempted to think that the sanctified life is easier in the circumstances of commercial life, and that if I was so placed the spiritual things would be more appreciated, and I should be able to live nearer to God. You see, it is the same old temptation, 'My circumstances, my conditions of life, my work, my home', and the fear of these things often becomes a snare.
That is a pathetic picture which the Psalmist gives us of these poor Jews by the waters of Babylon, who, when urged to sing the songs of Zion, answered, 'How shall we sing the Lord's songs in a strange land?' Is not that the feeling which bursts from many lips and many more hearts, 'How can you expectme, inmycircumstances, to get sanctified and live a holy life?'
But is not that just the point where the triumph of faith comes in? It is there that we see the value of those exceeding great and precious promises by which you are to become a partaker of the Divine nature, and on which your faith is to build. 'As thy days, so shall thy strength be'; 'My God shall supply all your need'; and that includes your need in cleansing, your need in keeping, and your need in blessing adapted to your circumstances. Remember, the Lord is the Master of circumstances, and you must put yours into His hands, and trust Him not only to sanctify you wholly, but to preserve you blameless unto the end. You must trust God to make you equal to your circumstances.
2. But there is that second class of anxious persons to whom I referred: those who are held back bythe fear of consequences.
Oh, what crowds of enlightened souls might be walking triumphantly along the King's highway, who are yet tramping on amidst doubts and fears and frequent condemnation, all because they dread the pressure of God's claims upon them, and fear the consequences of making a whole-hearted surrender to Him.
There is another point of view about which I must speak a word in passing. When looking at the consequences of fully yielding to God's claims, and perhaps trembling and hesitating, do you ever think of the results of holding back what you know God wants? Do not forget that there are some consequences of saying 'No' to the Lord. When a child knows his father's wish, but, in answer to a reasonable request, says, 'No', you call it disobedience. Is it not a still more serious thing to be disobedient in the presence of more than a father's love? You must count the cost of that, when resisting the light and influence of God's Spirit.
Surely, you will not choose to be numbered among those who 'knew their Lord's will, but did it not'. In the Gospel story such were 'beaten with many stripes'; that means stripes of loss, stripes of pain, stripes of sorrow, perhaps even stripes of death. If we are to suffer, let it be the result of following Him, rather than the consequence of denying our Lord.
Now, I do not want to mislead anybody, for, of course, there are consequences of surrender and determination to live the holy life; but, unfortunately, these fearful ones look at the wrong side of the list. They think of the separateness from the world involved in a life of Holiness; they think of the cold shoulder which some, even Christian friends, would give them; they think of the toil after souls which the sanctified must maintain; of the money that they may have to give; of the partnership in Christ's sufferings, and other self-denying expressions of devotion to God and the Kingdom. 'Oh, I shall have to wear uniform!' or 'go to the Open-Air', or 'perhaps become an Army Officer', and, as an Officer, 'may have to leave my native land'. The enemy holds these and many similar things before the eyes of a convicted soul, very often magnifying the facts until the word difficulty is changed to impossibility, and, like the young ruler of the Gospel story, they 'go away sorrowful'.
A man came across London to be present at one of our Thursday Meetings. When spoken to by an Officer, he admitted the force of all that had been said, but he found an insurmountable difficulty in his business as a shopkeeper. He saw that the goods on his shelves and sold over the counter were mixed, including what he realized to be bad and damaging to many others. His heart was full of conviction and desire, but anxiety about his wife and family prevented him closing down, while his conscience prevented him selling a business which he knew had wrong and doubtful things connected with it. 'What is wrong for me', he said, 'would be wrong for another'; and so he could not pay the price, and, like the young ruler referred to, he has gone away sorrowful.
In the Meeting of the following week a man came to the table seeking the blessing, and he cried out aloud, 'O Lord, give me a clean heart! Take the malice out which I have had towards these two persons! O Lord, I will go straight to them, and confess, and ask them to forgive me!' Needless to add, the blessing came, and, rejoicing, he went off to his home, fifty miles out of London, to fulfil his word. The contrast between this and the man previously mentioned teaches its own lesson.
Now, it is quite right that seekers of Full Salvation shouldlook at the cost, and count it well; but, Oh, that they would also think of the tremendous balance of joy and peace and blessing which more than makes up for what has to be borne or done or given up! Instead of dim twilight, or hazy doubts or forebodings, the sunshine of the Divine Presence makes all things bright and gladsome. Instead of depending for light and peace on 'suns' which 'go down' and 'moons' which 'withdraw' themselves, the fully sanctified man finds that God has become his 'everlasting light, and the days of his mourning are ended'. As I have said, there will be sacrifice, but there also will be satisfaction; and, as with the mother in regard to her new-born babe, the fully saved soul forgets the suffering and the sacrifice which has been made.
Sometimes we are tempted to look at sacrifice apart from love. I heard Mr. Bramwell Booth say in a Meeting, 'Sacrifice is the flower of love'; and you know full well that things which are otherwise impossible become comparatively easy to true love and faith. Men do not talk about sacrifices when they realize that they have received more—much more—than that which they gave up.
When I hear people dwelling on how much they have given up for God, I begin to wonder whether those self-denying ones have realized the joy and satisfaction which God wants to give to the fully consecrated heart. If they have, it is strange for them to talk of rushlight sacrifices whilst they are bathed in the sunlight of the Divine Presence.
Sometimes distressing consequences do follow surrender and faith, but are there not also glorious consequences in the form of joy in the seasons of sorrow, light and guidance in the hours of perplexity, Divine approval and communion when others misunderstand and shun us? Surely the knowledge of this leads me to cry, 'O my Lord, let me have the blessing with all its consequences!'
Oh, my friends, whilst counting the cost, look at both sides of God's gift, the crown as well as the cross; the delight as well as the denial; the heavenly sunshine as well as the earthly shadows; and the great, glorious, everlasting reward in eternity. When you have looked at all these things, make your choice; and, having chosen aright, 'hold fast that which thou hast, that no man take thy crown'.