Sanctification Part 6

CHAPTER XI

Some Helpful Thoughts on Consecration

The experience of sanctification is obtained upon the conditions of definite consecration and faith. In every consecration the soul reaches a point where it must either go through to the death, or else go back and lose the grace of G.o.d entirely. The Holy Spirit will make it plain what this death implies, and at last the dying soul goes through its last struggle and yields up its last treasure. When this point is reached and pa.s.sed, the Holy Spirit will bear witness that the demands of G.o.d are now fully met. When Moses had completed the work of building the tabernacle and had placed everything in its proper order, as G.o.d commanded him, it is said that "Moses finished the work." So it can be said of us and so each of us can personally testify by the witness of the Spirit bearing witness with our spirit in this absolute and definite consecration, that we have "finished the work." Every doubt as to the completion of this consecration is banished, and has no room to exist in our hearts, for we know that it is complete. We can so sweetly and willingly say, "Thy will be done," with a most delightful consciousness that all the past, present, and future, of all that pertains to our life, is yielded up to his blessed will. Nothing on earth is held half so sweet and precious as his will.

We can realize down deep in our souls what Jesus meant when he gave himself to sanctify us and said, "I come to do thy will." We can enter into the fellows.h.i.+p of his sufferings and death, for all that we have and are, and all that we expect to be in the future, and all that we know and ever expect to know, are now forever and eternally yielded up to that precious will of G.o.d. It required the will of Jesus to be yielded up to death to do the will of the Father that we might be sanctified, and it equally requires our will to be yielded up to death and the loss of all things, that we might be sanctified. It required his will even to the death to obtain it for us, and it requires our will even to death to receive it from him. Yes, dear reader, a real death; so real that it includes everything, and it can only be said of us as it was said of the Colossian saints, "Ye are dead, and your life is hid with Christ in G.o.d."

This death consecration is beautifully typified in the consecration and sanctification of the priests of the Old Testament dispensation. In Lev.

8 we read that Moses was commanded of the Lord to take Aaron and his sons and three animals with him. The blood of one of these animals was to be shed for the sin-offering; one for the "burnt offering," and one for the "consecration" offering. The blood of each was shed and applied separately for a special purpose. Each finds its ant.i.type in the precious blood of Jesus, who offered himself without spot to G.o.d that he might sanctify the church. The blood of the sin-offering provides for that part of our nature which would naturally reach out and cling to those things which are sinful. In every justified heart which is not yet wholly sanctified there exists such a principle which in itself is depraved and sinful, and were it permitted to respond to the sinful things without, it would bring the believers into transgression. This is the "body of sin," or "our old man," which according to the law of the Spirit of life in Christ Jesus, must be destroyed and cleansed out. This existing in the heart, if unrestrained, is the fruitful soil out of which grows every evil work. We can see its productions in many different aspects in the religious world today. Every sect on earth is a production of this body of sin. Every manifestation of carnal division is some of its evil fruits. Everything that is in the least degree contrary to the pure word of G.o.d, whether it be word or deed, is but the outgrowth of this evil thing, which was created and planted into the hearts of Adam and Eve by the devil, and has become the dominating characteristic of depraved humanity. Justification does not cleanse this out of the heart. It only takes away the guilt and trespa.s.ses of the sinner, and brings him into the favor of G.o.d, who gave his Son a "trespa.s.s-offering" for the world. But Jesus gave himself a "sin-offering" for the church, and when the heart has yielded up to the death for the destruction of this depravity it can truly be said of such an one that we are dead to sin, for the blood of Jesus in this sin-offering will most certainly effect this cleansing.

But a true Bible consecration includes something more than a yielding up of the heart for the cleansing out of this sin principle. In the type, we see there was another animal sacrificed in this consecration service.

It was the one for the "burnt offering." The blood of this sacrifice corresponds with the sacrifice of the blood of Jesus which also provides for the cleansing of that part of our nature that clings to the things of life which in themselves are not sinful but are G.o.d-given blessings.

Our unsanctified affections must also become purified from every taint of depravity. That this may be accomplished, it becomes necessary that the heart yield up to the death every cherished object, even though it be a G.o.d-given blessing; it must be yielded up and laid upon the altar as a "burnt offering." The affections cannot be purified until the object of the affections is yielded. We cannot perfectly obey the first and great commandment, "Thou shalt love the Lord thy G.o.d with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength," until every affection is fully taken off from every object of earth and placed upon G.o.d exclusively. This means that we willingly lay upon the altar our loved ones, no matter how sacred or precious they may be--father, mother, brother, sister, husband, wife, children, home, property, reputation, and everything within the scope of our earthly existence. All henceforth and forever yielded up to G.o.d, no more to be ours, as really and as perfectly as though we were breathing our last upon our death-bed, and then in due time we were laid into our coffin, the lid fastened down, and lowered into the grave, the grave filled up and nothing left but a mound to mark where our earthly remains lie. Or, to view the subject from another standpoint, this yielding up must be as real as though our loved ones and every cherished treasure of earth were laid upon the altar, to be offered up a burnt sacrifice. In due time the fire will be kindled, and our cherished objects will one by one be consumed into smoke and finally all will disappear, a consumed sacrifice unto the Lord.

A quarter of a century ago my own precious mother was brought to this consecration. She was shown by the Holy Spirit that she did not have her children perfectly yielded up to the Lord. She was praying for their conversion. At last she became willing to lay them upon the altar and she did it thoroughly. She gave them to the Lord a living sacrifice. In a short time her four oldest were converted, and in due time the two others as they grew up were also brought into the fold of Christ. She rejoiced and praised G.o.d for this and often expressed herself that her children were not her own, they were the Lord's, for his service or sacrifice, just as he should see proper. At last this consecration was brought to the test. The Lord began to kindle the fire to consume the "burnt offering." He laid his hand upon one and took her home to heaven.

Then another, and sent him thousands of miles away to preach the gospel in regions beyond. Then another, and sent him far distant in another direction to labor in the gospel vineyard. Then another, and sent her still another direction to publish the word of G.o.d; and as these cherished objects thus vanished out of her sight she could say, "They are the Lord's, not mine." In one of her letters she wrote me these words: "Well, my dear boy, I truly realized what it meant years ago to lay my dear children upon the altar of the Lord: but now I realize what it means to see them consumed into smoke."

Dear brother and sister, this is what a burnt offering means, and how good our heavenly Father is to require this sacrifice of us! Oh, how many sad heartaches it saves us! How many bitter tears of anguish and sorrow! I have stood at the open grave where a poor grief-stricken mother wrung her hands and cried out, "Oh, I cannot, I cannot give up my precious darling. Let me be buried with it--I cannot be parted from it!"

I have also stood at another grave, where the form of a consecrated loved one was sinking out of human sight. The mother stood gazing at the object of earth as it was laid back to dust, then with her eyes turned toward heaven she said, "Dear Lord, thou hast only taken thine own to thyself; my heart feels the parting pangs, but I say willingly, 'Thy will be done.'"

Ah, what a contrast! The one mother knew nothing of this blessed consecration, the other did. The one had but little grace to sustain her in her bereavement, the other had the abounding grace, for she had already yielded up her sacred treasures to the Lord. The one buried all her comfort and hope in the grave, the other simply buried a lifeless form of clay; though sacred and precious to her heart, yet she had consecrated it to the Lord, and now in seeing it vanish out of her sight, she could feel that it was not her own. The one returned to her empty home with her heart full of sorrow, the other returned in the comfort of Him who comforteth us in all our tribulations. She had paid the price of =her all=, and now she enjoys the blessing of =Jesus'

all=--the abiding of his glorious presence, which comforts her heart and home, and fills the emptiness with himself and his bountiful grace.

Oh, how beautiful and reasonable to consecrate everything that our affections have held sacred and dear, to him. We all know very well that all these treasures of earth are of no enduring substance. No matter how much they may be to us, they in due time will either vanish out of our sight, or else we will have to leave them. How much better, and how much more satisfactory it is to yield them all up to Jesus, to whom they rightly belong, and who has only loaned them to us in the first place.

He is justly ent.i.tled to all of our affections, for what has he not yielded up that was due to himself, that he might purchase this glorious grace for us? Now he wants the supremacy in our hearts' affections, so that he can fas.h.i.+on us according to himself through and through, and impart his own nature into our affections, that we may henceforth love with his love, those sacred treasures around which our affections have so entwined, and claimed as ours. Before our consecration we loved him, but these other objects of our love were between us and him. They hindered our love towards him, and equally hindered his love from perfectly flowing into our hearts. We loved him, and realized that he loved us, but it was not perfect; there were objects in our way, and there were objects in his way. These objects were our sacred treasures.

Depravity had affected our affections so that we could not hold these treasures as we should. But now what a satisfactory change! We yielded all these objects to him, and took him in their stead. Now he occupies the place. He owns our treasures, and we own him. But what of our treasures? We have them all back again, through him. Before our consecration, they were between us and him. Now he is between us and them, and with him he freely gives us all things. He can use all of these things according to his own good pleasure, making any disposition of them which might seem good in his sight, for they are his, not ours.

If he should place us over them as his stewards, then we hold them in trust for him and do with them just as he orders, and when, one by one, they consume away on the altar of his service, or, if according to his sovereign will, he shall remove them out of our sight, we can say, "Amen, Lord, thy will be done."

Now, in the act of Bible consecration, the believer may not realize all of this, and the utmost depth of the cleansing that has been wrought in the heart and affections, or the difference between the sin-offering and the burnt offering, but it will not be long afterward, until the knowledge of this cleansing shall begin to dawn upon us and our soul becomes more and more enraptured in this glorious experience of sanctification. But we see in the type still another animal to be slain--the consecration offering. The blood of this animal was applied to the body of Aaron and his sons. First it was put upon the tips of their right ears, the thumbs of their right hands, and the great toes of their right feet. Then afterwards it was sprinkled with the anointing oil upon Aaron and his garments too, and upon his sons and their garments. This ceremonial process was the completion of their sanctification. The blood of this consecration offering corresponds with the blood of Jesus which provides for the sanctification of our body. In this consecration we not only offer up our hearts and affections to Jesus, but we also present our bodies a living sacrifice. This includes our all, spirit, soul and body. Our ears, hands, and feet, our entire physical being, is dedicated henceforth to his service, to labor and suffer hards.h.i.+ps, to be used in sacrifice, or service, either at the martyrs' stake or on the gospel altar, any way, and every way, in which he may order it for his own honor and glory. These eyes shall see, this tongue shall speak, this mind shall think, these ears shall hear, these hands shall labor, these feet shall run, this strength and these energies, this heart shall beat, every faculty, organ, and appet.i.te shall be used only for him, who has so freely given himself for us; and thus this body becomes the temple, and the earthly dwelling-place of the Holy Ghost, his own exclusive dedicated property. While it is not possible that we could itemize these things in the consecration of our bodies, there is a yielding up of our all which sweeps the scope and brings the witness of the Spirit that our consecration is complete and we have "finished the work." We are now upon believing grounds, and faith can appropriate the power of the all-cleansing blood.

"By faith I venture on his word, My doubts are o'er, the vict'ry won, He said the altar sanctifies, I just believe him and 'tis done."

CHAPTER XII

Questions and Answers

Question. How may we know definitely that we are sanctified?

Answer. We may know it by knowing that we have met all the conditions.

This grace is obtained upon the conditions of consecration and faith.

When we are sure that we have measured up to a true Bible consecration, we will have no difficulty in knowing that we are sanctified. The depth of meaning of this consecration does not necessarily need to be fully comprehended by the seeker, as we enter into this covenant, but there is a yielding up of ourself and entire all, to the known and unknown will of G.o.d, to an extent that covers everything. G.o.d knows when we have reached and pa.s.sed this point, and it will not be long before the Holy Spirit will definitely witness to us that the consecration is complete, and the covenant ratified by this glorious indwelling consciousness.

This consecration may be ill.u.s.trated by the contract and union of holy matrimony. When the bride and groom enter into the covenant according to G.o.d's word, they have little knowledge of the obligations they are taking upon themselves. They know nothing of the detailed realities of life; its joys and sorrows, hards.h.i.+ps and trials that are before them; but they know that they dearly love each other, and have not the slightest fear in yielding themselves to each other completely and exclusively, so long as they both shall live. They enter into this covenant with all good confidence that the object of their love will not require anything hard or impossible, and as the future realities of life unfold and one by one they meet the many responsibilities that the covenant implies, they find that their love is equal to the responsibility, and as long as they continue to love each other they will never have the slightest disposition to break that marriage covenant.

So the heart which makes the consecration for sanctification will not comprehend the great scope of its meaning at the time of entering into this covenant, but if we love Jesus as we should we will not fear what he may require of us in the details of his will in the future. We are already enraptured with his love. He has proved himself to be a loving and faithful Redeemer in dying for us, and now as we see he requires us to yield ourselves even to death for him, we can confidently enter into the conditions of this covenant with the a.s.surance that he will demand nothing of us beyond the power of the love to fulfill.

Yes, we will know definitely when our consecration is complete, and then we will have no trouble to believe in the promises for the cleansing. As Bible repentance is the believing ground for justification, so Bible consecration is the believing ground for sanctification.

Ques. How may we keep sanctified?

Ans. By abiding in the conditions by which we obtained the experience.

As long as our consecration remains intact, and our faith remains firm in the promises, we are sanctified, no matter what the a.s.sertions of our feelings may be. To cease believing will forfeit our experience. To cease obeying in any respect will produce the same effect; but "if we walk in the light as he is in the light, we have fellows.h.i.+p one with another; and the blood of Jesus Christ his Son cleanseth us from all sin."

Ques. If Jesus was not sanctified until his death, how can we be?

Ans. Jesus was sanctified before his death. He testifies to it in John 10:36. There is a sense in which he was sanctified by his death; that is, he became a perfect redeemer by his death. He set himself apart for this specific purpose. This is the meaning of the saying of Jesus in John 17:19--"And for their sakes I sanctify myself, that they also might be sanctified through the truth." Another scripture, Heb. 5:9 has the same meaning. "And being made perfect, he became the author of eternal salvation unto all them that obey him." In the use of the terms "sanctify" and "perfect" we could by no means infer that Jesus was not pure and holy before his suffering on the cross. He became a perfect Saviour by his death and through suffering. It is absurd and casts a reflection upon the redemption plan, to say that Jesus was not holy until resurrection. In this sense only was he made "perfect" by his death. As to his people being holy and sanctified in this life, we have the whole word of G.o.d in favor of such a life. Thank G.o.d, it is his will that we should live "in holiness and righteousness before him all the days of our life." It does require a death on our part to obtain this glorious grace. In this respect we must die to get it. Jesus died to purchase it for us. We must die to receive it--not a literal death, but a death to sin and the world. The river of Jordan truly signifies a death, but we can cross over it and remain in this mortal life. The land of Canaan is the land of holiness, which all of G.o.d's people can enter into and possess in this life.

Ques. Does not the Bible say, "If we say that we have no sin we deceive ourselves and the truth is not in us"?

Ans. Yes, but this does not teach us that we cannot be free from sin. If we were to take this verse by itself without its context we might have a scripture contradictory to the word of G.o.d, but if we read the seventh and ninth verses with the eighth verse of 1 John 1, we see plainly by these three verses connected that we can be cleansed from all sin and unrighteousness. This verse implies that if any one who has not been cleansed from sin should say he has no sin to be cleansed from, he deceives himself.

Ques. Do we not grow into sanctification and therefore reach it gradually?

Ans. No; this would be contrary to the plan of redemption. We do not grow =into= any of the graces. We are commanded to grow IN grace. The grace of pardon and justification is imparted by the Holy Spirit. We can grow in this grace and in the knowledge of our Lord and Saviour which, if we do, will soon bring us to the knowledge of our need of purity and sanctification, and we will see that this is a grace which is intended for us. We gladly comply with the conditions for the same, and enter into it by faith. G.o.d now performs the work in our hearts by the power of his Holy Spirit. We cannot do it ourselves, only in the sense that we meet the required conditions. It is impossible for us to grow into purity. This is beyond our individual power; it requires the power of G.o.d. We purify ourselves by making the separation of everything outwardly; G.o.d then purifies our hearts by an instantaneous work of grace. This grace by no means implies a maturity in growth. It only brings us into a position where we can the more rapidly grow up in spiritual things.

Ques. Why do we not get it all when we are justified?

Ans. Because the conditions for the two graces are not the same. The penitent sinner cannot, in his sinful condition, meet the requirements for sanctification, and G.o.d does not mean that he should. All that the sinner can possibly do is to repent. When he has fully repented, then he can believe on the Lord Jesus Christ and receive his pardon. This is justification. He is justified from all his sins through true repentance and faith. Those are the Scriptural conditions for justification, but the conditions for sanctification are consecration and faith. Repentance and consecration are vastly different. The first means to give up all sinful things, with a G.o.dly sorrow for all sins committed, and a solemn determination that by the grace of G.o.d all sinning shall forever cease.

The second means to yield up to G.o.d all our good things, every sacred treasure of our heart and affections, with our body and every ransomed power, as a living sacrifice. The first is G.o.d's requirement of every sinner. The second is his requirement of every justified believer. The first is all that the guilty sinner can possibly comprehend. The second is that which only the justified believer can comprehend. Therefore it is utterly impossible for us to get sanctified at the time of our justification. The two are distinct and separate works of grace, obtained upon distinct and separate conditions.

Some people have vainly believed, and some vainly teach, that there is but one work of grace; but such a doctrine is contrary to the word of G.o.d, the conditions of the plan of redemption, and the glorious testimonies of thousands of saints who have lived in the past and those who are living witnesses today. It is perfectly natural and logical to every honest and willing child of G.o.d who is not yet sanctified to soon believe that there is a second work of grace. Perhaps it will take a few months for some to find out their need, but it is only a question of time till every one will find an inward longing for something more, to satisfy the inward condition of the heart. To prove this statement let us listen to the testimonies of those who are simply justified and have had no teaching on sanctification, whether their Christian life be one of years or but a few months. Everyone who stands in this justified relation with G.o.d gives expression in some respects according to the following: "I thank G.o.d for salvation and am not sorry that I ever gave my heart to G.o.d, but I do feel the need of a deeper work of grace."

Another will say, "Pray for me that I may have a clean heart." Another will request prayer for perfect love; another will confess to having been overcome by sin, and having made some crooked paths, and feels sorry and wants to get nearer to G.o.d and get a better experience.

Now we cannot doubt the sincerity of these hearts, neither their experience. Their experiences are those of honest, willing children of G.o.d who are anxious to do the whole will of G.o.d. Such expressions would not be given by professors who are void of salvation. The fact is, the experiences of these hearts teach them the need of the second grace, and unless they should be deceived by some false doctrines, they would keep on with such testimonies until they should obtain that perfect love, or a clean heart, or a deeper work of grace.

Do they not testify that the first work of grace is not deep enough?

They are glad for the first work, but they want something deeper. They are glad that grace has found their heart, but they want a clean heart--one that is free from those conscious uprisings of evil which, if unrestrained, would bring them into condemnation and guilt, and perhaps have already overcome them and produced such an effect in their lives.

They are glad for the sweet love of G.o.d that has found its way into their hearts, but they long for perfect love. They are conscious of some obstacles which hinder that love from being perfect, and yet they do not understand just how those obstacles can be removed. Someone may tell them that they have all they can get from G.o.d and to ask for more would be presumption, and yet their souls cry out for that which is natural in the grace of G.o.d, and how ready they are, when they hear sanctification taught, to meet the conditions and enter into the rest for their souls--this perfect love, this deeper work of grace, and this experience of a clean heart, and this baptism with the Holy Ghost.

Now let us listen to their testimonies. What do we hear? Ah, we hear them praising G.o.d for this they were so longing for. One will praise G.o.d for a clean heart; another will say he has found the perfect love; another will testify to the baptism of the Holy Ghost. Others will thank G.o.d for sanctification, and others will call it this sweet soul-rest, etc., which all mean the same blessed experience of sanctification. Now if we ask them if they believe in a second work of grace, what will they answer us? Ah, there is no question about it. They have it in their hearts, and they are spoiled for any argument upon the subject.

So it is with all G.o.d's people who have met the definite conditions for sanctification and have come into this precious grace. We know it is a second work.

Ques. How can one keep free from evil thoughts?

Ans. The pure heart and mind do not entertain an evil thought. As soon as such thoughts are presented they are banished. In 2 Cor. 10:5 we read how such things are dealt with. "Casting down imaginations, and every high thing that exalteth itself against the knowledge of G.o.d, and bringing into captivity every thought to the obedience of Christ." An evil thought thus captivated does not enter into the heart and therefore does not become a sin to us. The apostle James says, "When l.u.s.t hath conceived, it bringeth forth sin." The evil thought must first enter into the heart and be conceived into a desire before it becomes sin.

This world is full of sin and iniquity on every hand. We may hear profanity as we pa.s.s along the street, or we may see iniquity before our eyes daily as we come in contact with the world, we may pick up a secular paper and read of murder and theft, and thus these evil thoughts may enter into our minds, but they do not conceive or take root in our hearts. They are brought into captivity and banished from us. If when reading or hearing of a murder or theft, someone should see an opportunity to commit a similar deed and resolve in his heart that he would do so at his first opportunity, that person would have conceived the thought in his heart, and in the sight of G.o.d he would be a murderer or a thief, even though he never had the opportunity to carry out the design. The heart that is purified by the cleansing blood of Christ and momently kept in the efficacy of that blood, is the sacred dwelling-place of the Holy Spirit, who has the full and exclusive control of the heart.