Standards of Life and Service Part 4

3. Then I also used the word _'results', as indicating a cla.s.s of evidence_ without which all other professed experiences are but pa.s.sing 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 G.o.d 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 ill.u.s.trate my meaning, take one pa.s.sage relating to that spiritual fruit described by the word _love_. 'We know that we have pa.s.sed 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, pa.s.sion, self-a.s.sertion, 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 pa.s.sage 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 cla.s.s 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 G.o.d 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 x.x.xv. 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 G.o.d'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 G.o.dly may be correctly described as 'The way of Holiness'.

n.o.body 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 suns.h.i.+ne of Heaven; one largely a profession of faith and repeated religious observances, the other full of rich experiences and realizations of G.o.d'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 G.o.d 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 are _three things about a way_. There is a beginning; a finis.h.i.+ng 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 G.o.d 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, he _went on_ in the way of Holiness because it had become his way of life.

One who was closely a.s.sociated 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 G.o.d', and was translated after receiving the testimony that his way pleased G.o.d.

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 a _pathway of the purified_. The prophet intimates plainly that nothing unclean can pa.s.s 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 is _a 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 G.o.d in the heart; but each succeeding step brings fuller light, and things unknown are revealed.

Familiar intercourse with G.o.d brings deeper realizations and knowledge of Divine and spiritual things, so that yours does indeed become the path of the just 'which s.h.i.+neth 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 G.o.d. 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 G.o.d'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 pa.s.sion 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 is _a 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 G.o.d 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 G.o.d, it can be _the way of victory and safety_.

Even the ordinary workaday life is full of circ.u.mstances which try and tempt and test you. The more you struggle towards living in G.o.d'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 rooms Than He went through before; He who into G.o.d'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 G.o.dly ... 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 of _the safety_ of 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 wors.h.i.+p 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 G.o.d, 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, G.o.d 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 pa.s.sage now before us, 'The way of Holiness'. It is said, 'The unclean shall not pa.s.s 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 G.o.d and delights in the completion of His holy will.

VIII

Circ.u.mstances 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 relations.h.i.+ps 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 G.o.d; for, says he, 'They shall be afraid of that which is high, and _fears 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 cla.s.s under the headings of 'Circ.u.mstances and Consequences'.

How often, when giving earnest advice, one gets the response, 'My circ.u.mstances 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 circ.u.mstances 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 G.o.d's Full Salvation; but, there is the fact--'fears are in the way'.

Fear is like a great magnifying-gla.s.s; 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 circ.u.mstances and the consequences of following the leadings of G.o.d'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 ill.u.s.tration of the quaking fears which hinder definite action in regard to spiritual blessings!