CHAPTER 16
THE FIRST EPISTLE TO THE THESSALONIANS MOST EMPHATICALLY TEACHES
ENTIRE SANCTIFICATION AS A SECOND WORK.
That the Thessalonians had been soundly converted to God before the Apostle addressed his first epistle to them cannot be doubted, for he calls them "brethren beloved," and declares that they "knew their election of God." "For," says he, "our Gospel came not unto you in word only, but also in power and in the Holy Ghost and in much assurance . . . And ye became followers of us, and of the Lord, having received the word in much affliction," i.e., they espoused Christ right under the fire of persecution; and so deep and strong was their zeal for their new Master that they endured these much afflictions with joy of the Holy Ghost.
Paul further describes their religious status thus: "Remembering without ceasing, your work of faith and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;" he adds that they "were ensamples to all that believe in Macedonia and Achaia.
What could more plainly set forth a thorough Gospel conversion and unblameable Christian character? Read the entire first chapter.
Let us now inquire whether they still maintained their fidelity to Christ.
Paul, their beloved teacher and father in the Gospel, was now imprisoned at Athens; and he sends Timothy, his only attendant, to "establish and comfort them concerning their faith: that no man should be moved by these afflictions." (1 Thessalonians 3:23)
"But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity (love), and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you; therefore, brethren, we were comforted over you in all our affliction and distress by your faith." (1 Thessalonians 3:6-7) Here we see that their faith, love and zeal had not in the least abated.
But did this satisfy the apostle? By no means. While their steadfastness in Christ was a source of great comfort to the suffering prisoner of the Lord, his heart was still burdened for their advancement to the sure standing ground of establishing grace. Here him:
Night and day praying exceedingly, that we might see your face, and might perfect that which is lacking in your faith. (1 Thessalonians 3:10)
Christ, the "author of their faith" had not yet finished it. Not having entered upon the "more excellent way" of "love that believeth all things" and "endureth all things;" they had not done "all to stand" and were, therefore, in much danger of falling.
He prayed fervently that "God Himself and our Father, and our Lord Jesus Christ, direct his way unto them: and increase their love. "To the end He may stablish their hearts unblameable in holiness, before God, even our Father." (1 Thessalonians 3:11-13)
Their outward life he pronounced blameless, but he well knew that those good fruits were brought forth by the grace of God in opposition to the inbred foe that still lurked within.
Therefore they needed the blessing of a pure heart by which God would make them "perfect, stablish, strengthen, and settle" them.
The burden of the Apostle's preaching while he was yet with them, centered in his fervent desire to lead them into this higher life, and appealing to those former exhortations and earnest commands, he again assures them that "this is the will of God, even your sanctification, that ye should abstain from fornication; that every one of you should know how to possess his vessel in sanctification and honor." (1 Thessalonians 4:2-4)
Had they been entirely sanctified when they "received the word of God" and the "joy" of pardon, there would be no need of the Apostle urging it upon them now; no occasion for affirming it to be the will of God, for they would have know it by experience.
Until indwelling sin is removed by the blood of Christ, there is much danger of the child of God being thereby overthrown, in which case those particular vices that characterized the past life are apt to resume their control.
Therefore sanctification is urged upon these converts lest they fall into the shameful practices common to the low grade of heathen society, from which they had been raised by the "Gospel of God."
Other sins, as pride, worldliness, etc., exhibit the sad want of sanctification in the Churches of the present age.
Paul continues to urge this important work of grace upon them by declaring that "God hat not called us unto uncleanness but unto holiness." (I Thessalonians 4:7)
This implies that God, in the Gospel, has provided for and calls us unto perfect holiness, and so long as we have not appropriated the means of our absolute purity, we have not complied with the "perfect will of God."
Finally, as if to arouse all their energies into immediate effort to reach the glorious summit of full salvation, the Apostle lays before them the manner of his fervent "night and day" prayers:
And the very God of peace sanctify you wholly, and I pray God, your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you who also will do it. (I Thessalonians 5:23-24)
What! These good, zealous Christians, whose faith had acquired such a wide-spread notoriety, who had "received the Word of God with joy of the Holy Ghost," and who had stood firm and true to the Lord in their persecution? Do they yet need the grace of entire sanctification? Why insist that God must do another work for them? Why not let them alone to grow in grace and thus "go on to perfection?"
Such is the wisdom that men now teach, but not the 'wisdom that cometh from above," and "which the Holy Ghost teacheth."
It appears to me that he who would attempt to wrest from these Scriptures the invulnerable evidence of sanctification as a Divine work after justification, can unscrupulously evade any other declaration of Holy Writ that he chooses not to accept. Surely, such cannot say, with David, "My heart standeth in awe of thy Word."
But the Word of God rejected remains still the same and by it we must stand or fall and all doctrine must be tried.
Ever since the "kingdom of the Holy Ghost" was fully set up on the day of Pentecost, holy men and women of all nations and of every denomination have testified to two definite instantaneous works of grace wrought in their hearts by faith, i.e., regeneration and sanctification; both of which they claim are distinctly taught in the work of God.
In direct opposition to their testimony, another class disclaim the second experience and aver that the Bible teaches but one. Now, the latter class, not having obtained the second moral change, are entirely ruled out of the witnesses on that point, being unqualified to testify. Hence, the testimony of the former class stands unrebutted.
It is a truth that if we were to summons the whole human family; yea, all the created intelligences of the universe, we could not overthrow the testimony of one of the least of the higher life witnesses.
Since testimony rests upon actual knowledge or personal experience, and nothing else for a man to depose against the verity of either the experience of pardon, or entire sanctification, would presume that he knew that nothing exists outside of his knowledge; in other words, that he knows all that he does know, and all de does not know. The fact is he that disputes either of the above, simply announces that he has not had the experience himself; beyond this, his testimony is invalid.
But we have said that the Word of the Lord is the final umpire to which all questions in religion must be referred.
Let us, therefore, use this Epistle of Saint Paul as a balance to weigh these two positions.
What do we see?
An inspired Apostle addressing one of the best, if not the very best Church described in the New Testament, calling them and commanding them unto holiness of heart and praying, even "night and day," that the "very God of peace might sanctify them wholly."
With this Epistle open before us, I positively asset that:
1. It cannot be denied that the Thessalonians, to whom Paul wrote, were genuinely converted to God.
2. It cannot be denied that they possessed more than ordinary faithfulness in the Lord.
3. It cannot be denied that, up to the time of Paul's writing this Epistle, they were "all the children of light," and had not declined in their fidelity to Christ.
4. It cannot be denied that, with all their past experience of new life, light, and joy, their hearts were not yet "perfect" or "established unblameable in holiness."
5. It cannot be denied that they were now under the call of the Gospel and subjects of the Apostle's most fervent and constant prayers to God for their immediate sanctification.
6. It must also be acknowledged that their entire sanctification was not to be effected by their own works or developed from their present good state of grace, but that the same God who called them thereto by His Word was to do the work in them, and having been preceded by justification; I say, in the fear of God, yea, in the very presence of the God of the Bible,
7. You cannot, you dare not deny that the children of God are raised into this pure and holy mount of perfect assurance by a second work of Divine grace.
What perfect harmony in the order of salvation, as set froth by Christ, its author, and the faithful executor of His will. Both led penitential souls into the kingdom of God, and subsequently prayed for their full sanctification into the full "righteousness of God."
From our last text we see that the grace of total sanctification extends to the entire man. Every faculty and power of spirit, soul, and body, is to be separated from the inbeing of all moral corruption; even the most deeply rooted power of evil; yea, "every plant that our Father has not planted (in us) shall be rooted up" and all our native powers brought into sweet harmony with and holy service to God.
How extremely gross and darkened that mind that thinks the Divine Being takes no notice of the use we make of our bodies; the corruption or perversion of appetite, the violation of physical laws, especially in point of temperance and cleanliness, which is practical godliness. He, who through filthiness of person or apparel renders himself offensive unto man, cannot well be pleasing to God. He may possibly have obtained a clean heart, but has yet to learn how to glorify God in its manifestations and a light thus smothered beneath a bushel must ere long expire.
How utterly repugnant to the pure and heaven born religion of Jesus, is the shameful, filthy appetite for tobacco; is it possible that a man can even in the "first faith" indulge this unholy habit without protest of conscience? If so, it can only be accounted for by the stupefaction of the filthy poison itself.
The use of tobacco as a habit is a sin,
1. Because it is the gratification of an unnatural appetite.
2. Because it is inimical to the health of the body and mind, the appetite for the noxious weed is, itself a disease.
3. Because it debases the social and moral powers, is greatly derogatory to good manners and refinement.
4. It is a sin because it involves a useless and unrighteous waste of the Lord's means.
5. It is a sin because a sickening offense to nearly all who do not live and move in the stench of the vile habit.
6. Once more, it is a sin because a shameful imposition, a detestable outrage upon the kind and patient hands that are compelled to remove the stains of your sin, and the filth that falls from your unholy lips.
Do not, my enslaved brother, think me unkind for classifying this idol in the catalogue of sin: on the contrary, I do you a great favor. To your plague I attach the promise that leads under the blood. This is your only hope of deliverance.
"The blood of Jesus Christ God's Son, cleanseth us from all sin." "The very God of peace," who "calls you not unto uncleanness, but unto holiness," is able to "sanctify you wholly," "through and through," "the whole you," according to the German and literal Greek. And "faithful is He that calleth you who also will do it." He will make you pure and holy, and then preserve you blameless in soul, Spirit, and body," all the days of your life.
The appetites for tobacco, liquor, etc., are sprouts from the bitter root of inbred sin and when the noxious old stump is extracted by the power of God, all its manifold shoots also disappear, see an enumeration of some of the products of the flesh, which antagonize the "fruits of the Spirit," as the weeds do the rising crop. (Galatians 5:19-21; 1 Corinthians 3:3; Ephesians 5:3-4; Colossians 3:5) He who allows none of these "works of the flesh" a manifestation in life, is a Christian freely justified; but he in whom their root and source, all consciousness of their indwelling tendencies is eradicated and destroyed, is a Christian wholly sanctified.
This full redemption of "soul, Spirit and body," as an instantaneous experience, including the removal of all traces of the tobacco, and other abnormal appetites, is confirmed by a "cloud of witnesses."
Why should this seem an incredible thing? Has not God "chosen us in Him before the foundation of this world, that we should be holy and without blame before Him in love?" (Ephesians 1:4)
To say that God cannot make us "pure even as He is pure," and "preserve us blameless" in this life, is virtually robbing Him of the attribute of infinity. To say He can but will not, is a reflection upon His holiness; for thus to allow sin implies sympathy with sin.
Again, I ask, is not our perfect deliverance from all sin provided for in the atonement of Christ?
For to this end, Christ both died, and rose again, that He might be Lord both of the dead and living. (Romans 14:7-9)
Ye are bought with a price: therefore, glorify God in your body, and in your spirit, which are God's. (1Corinthians 6:20)
Would the all-wise God lay down the inestimable price of His dear Son to purchase you wholly for Himself, and still leave in you the Devil's brand mark, the smallest particle of sin, or unholy nature? Certainly not. The full influence of the death of Jesus is our complete death to sin. "All the fullness of the Godhead bodily," was concentrated in the person of Jesus Christ to effect this glorious emancipation; and as if no other sin-polluted man needed atonement, each one of the entire fallen race can say with Paul, "The Son of God love me." Here is a whole infinity of redeeming love lavished upon a single soul, and must he yet suffer the distraction of inward foes to the end of his life? Can Satan infuse more bane into man than Omnipotence can extract? The voice of a crucified Redeemer speaks in language most unequivocal, that He "came to destroy the works of the Devil," and "redeem us from all iniquity."
When thus washed and sanctified through and through by the blood of the cross, our entire being is at once caught up in the flames of Divine love and carried forward constantly in all the will of God by the double impulse of the "Comforter" and a united holy nature. Remember once for all, dear reader, that full salvation is not a question of human ability, but of Divine efficiency. It is the "very God of peace," who proposes to "sanctify you wholly" throughout "soul, spirit, and body," and "all things are possible with God." It therefore only remains for you to acquiesce in the "holy calling" and "eternal purpose" of Him that "worketh all in all" by an entire abandonment of self and all forever into His hands.
Now, beloved reader, the "unreachable riches of Christ" is before you, and the claims of heaven upon you; do you accept them. Either you must yield all to God and live out your life "henceforth unto Him who died for you," or go forward into the future convinced that you are wronging God and keeping back from Christ that which His death demands, and His love constrains. Which will you do?
Lord, my will I here present Thee,
Now no longer mine;
Let no evil thing prevent me,
Blending it with Thine.
Lord, my life I lay before Thee,
Hear the sacred vow!
All Thine own, I now restore Thee,
Thine forever now.
Blessed Spirit! Thou hast brought me,
Thus my all to give;
For the blood of Christ has bought me,
And to Him I'd live.
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CHAPTER 17
TWO MEASURES OF SALVATION IN CHRIST JESUS, TAUGHT IN 2 TIMOTHY 2.
Therefore, I endure all things for the elect's sake, that they may obtain the salvation which is in Christ Jesus with eternal glory. (2 Timothy 2:10)
The "eternal glory" may possibly refer to the future glory of the saints. But it is much more consonant with parallel texts to apply it to the "Spirit of glory and of God," which, Peter says, rests upon the happy, persecuted saints; and which he identifies with perfection or establishing grace; and which glory Christ gave to His Church, to adorn her as "the City that men call the perfection of beauty, the joy of the whole earth," "that the world might believe" and be attracted by her sweet fellowship of love.
Yea, Christ Jesus Himself is "a light to lighten the Gentiles, and the (eternal) glory of His people Israel." (Luke 2:32) "The salvation which is in Christ Jesus with eternal glory," beautifully correspond with the negative and positive of entire sanctification, i.e., the cleansing away of all moral impurity and the infilling of the "Spirit of glory and of God."
One thing is certain, the inspirited Apostle teaches a salvation to be "obtained" by persons who are already the elect children of God.
Can it be possible that the many Scriptures which teach that men do not grasp all the "salvation that is in Christ Jesus" when they become "elect," or justified believers, mean something else or nothing at all?
Blessed be the name of the Lord! At last my longing soul has realized that "His promises are all yea and amen, to them that believe." I gratefully "set to my seal that God is true." "There is more to follow."
There's a wideness in God's mercy
Like the wideness of the sea.
Paul will knew the intense longing in newborn souls for perfect holiness in heart and power to stand against all evil; and, also knowing that "in Christ Jesus" all fullness is provided for them, he was solicitous that his "God should supply all their need according to His riches in glory by Christ Jesus" and "the exceeding greatness of His power to us ward who believe."
Of course the man whose diminutive theory limits the transforming power of God and the "unreachable riches of Christ to a singe grasp of faith put forth by a penitent sinner will read this language of Saint Paul over a hundred times and see nothing for him this side of heaven:
For the love of God is broader
Than the measure of man's mind,
And the heart of the Eternal
Is most wonderfully kind.
Many seem to forget that salvation is deliverance from sin, a moral change, and not a change of location. He that is "free from sin" is saved, even were it possible for him to pass through the bottomless pit: while he that is unclean would be unclean-unsaved-still, even if he were transported to the third heaven.
Instead of saving him, the purity of that holy place would but intensify his consciousness of sin and therefore augment his misery.
But Paul was not speaking of a salvation in heaven but "in Christ Jesus;" and the Bible offers us Christ now in all His fullness. He is even now "made unto us wisdom, and righteousness, and sanctification, and redemption;" and John says, "Of His fullness have all we received.: So my dear "elect" brother, the full "salvation that is in Christ Jesus" is available now. For the Thessalonians, whom Paul represents as "knowing their election of God," he prayed that the "very God of peace sanctify them wholly." Here is the salvation that is "in" Christ Jesus for the "elect" to obtain. But returning to the text under consideration, we find an inspired comment immediately following
It is a faithful saying: for if we be dead with Him, we shall also live with Him.
This very clearly interprets the preceding verse. The reserve salvation is entire sanctification, or complete death to sin. If we be dead with Him, that is, "Our old man (Adamic nature) is crucified with Him, that the body of sin might be destroyed, that henceforth, we should not serve sin, for he that is dead is free from sin." Here is a plain way to walk in, even God's way, and it has two accessions; First, into the fold of the elect by adoption; Second, into perfect freedom from sin by a crucifixion of inbred depravity.
The Apostle continues to expound this distinct and higher form of salvation in verses 20 and 21.
But in a great house there are not only vessels of gold and silver, but also of wood and of earth: and some to honor, and some to dishonor. If a man therefore, purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the Master's use, and prepared unto every good work."
The great house according to numerous Scriptures represents the Church. The vessels are inmates or members of the house, or Church of God. The vessels are to purge themselves, of course, by coming to the "fountain opened in the house of David for sin and uncleanness." Thus being "purged entirely," (thare, as in the literal Greek, and some other versions) they are pronounced "vessels of honor and sanctified."
Here again we have solid rock-the sure foundation of Divine truth-upon which to base the glorious fact of two distinct works of grace; of sanctification after induction into the spiritual house, or God's Church.
We give you James McKnight's version of verse 21. "If then a man will cleanse himself well from these things, he will be a vessel appointed to honor, sanctified, and very profitable for the Master's use, prepared for every good work."
This is precisely the experience received on the day of Pentecost, which brought the world on their knees before God by thousands.
Members of the household of faith; fruit-bearing branches in the vine Christ Jesus, can only receive this entire purging of the Father. "Sanctified, and very profitable," not always in the estimation of the world, nor a Godless Church, but "for the Master's use."
What an estimate God places upon a pure vessel in his house; "I will make a man more precious than fine gold; even a man than the golden wedge of Ophir." (Isaiah 13:12) He that is purged and sanctified is "prepared for every good work;" hence, Paul prayed the "God of peace" to "make" the Hebrew Christians "perfect" through the blood of the everlasting covenant to do His will." When a soul comes out of the dim twilight of mere justification into the full-orbed glory of God's "high mountain" of holiness, he "ceases from his own works," and "enters into rest." He reaches the point of self abnegation and beholds God as "working all in all."
Because I now can nothing do,
Jesus do all the work alone.
And though he abandons all strained and meritorious endeavors and flings himself out like a helpless chip upon the ocean of God's providence, becomes "careful for nothing" and limber in the hands of his Maker, he only then becomes "meet for the Master's use;" he is then "prepared unto every good work," because all friction between his nature and will, and the Divine is removed, and God can just "work in him to will and do of His own good pleasure;" pure love fills his entire being, and sweetly carries him forward in all the paths of goodness and usefulness. With Paul he can say, "I labored more abundantly than they all; yet not I, but the grace of God which was with me." (1 Corinthians 15:10)
God can then entrust him with all the capital in the storehouse of His grace. He gives him the key to His safe and permits him to enlarge his stock and extend his business without limitation so that he "can do all things through Christ Jesus" simply because "whatsoever he doeth, he does all to the glory of God."
Not only because there is no more perfidious foe coiled up in his nature that prones the heart to rob God of His glory, and "consume it upon the lusts of the flesh."
Therefore, God can accomplish more through a small vessel that is wholly cleansed than one of very large capacity that is not "meet for the Master's use" through impurity. Moody said that "a man can do more for God in five days with the special baptism of the Holy Ghost than in five years without it." This is true, not only because it is positive "power from on high," but also a "fire" that consumes the blight of inbred sin.
Will you, dear reader, be a vessel unto honor in God's "great house?" If so, you must "humble yourself: unto the death of the cross "and God will raise you up." The discordant element in your nature that chafes continually under the hole of Christ and the providences of God must be removed, however painful the separation. Then only can you with perfect freedom "follow righteousness, faith, charity and peace, with them that call on God out of a pure heart." (2 Timothy 2:22)
You may know assuredly that you are a vessel in the house of the Lord and you may be a praying Christian, but have you an experience and testimony in your heart that associates you with the special class who, through the fullness of "salvation that is in Christ Jesus," are able to "call on God out of a pure heart?" If not, you are still indwelt with that which inclines to dishonor God: hence, a "vessel unto dishonor," you should "purge yourself from these."
Come to this fountain so rich and sweet;
Cast thy poor soul at the Savior's feet;
Plunge in today and be made complete.
Glory to His name.
In conclusion, I appeal to every candid reader, if this chapter does not conclusively teach two distinct attainments in the Divine plan of salvation. First, "election' through the grace of adoption. Second, full "salvation in Christ Jesus," or complete death to sin and resurrection to "live with Him." Or as set forth again. First, received into God's "great house" as "vessels of mercy." Second, they are purged and "sanctified," "that He might make known the riches of His glory on the vessels of mercy, which he had before prepared (by inducting grace) unto glory." This is the full "salvation that is in Christ Jesus with eternal glory." (2 Timothy 2:10, 20-22; Romans 9:23) If there were no other text in the Bible that teaches purification after we are born into the Church, this chapter is sufficient to establish the fact beyond the possibility of a doubt.
Dear brother or sister, when we see the meetness for the Master's use, the preparedness for every good work secured by this blessing of complete salvation, we no longer wonder why the "enemy of all righteousness" forestalled many of our minds with such deep prejudice against the second work of Divine grace.
But surely the word of the Lord is true. Sanctification is purification, an experience in "the house of God, which is the Church of the living God, the pillar and ground of the truth."
Thank heaven, the vail is torn from my heart, the "Spirit with the blood agrees," and whispers to my inmost heart, "it is even so."
Deep down in the consciousness of my soul, I know that "the blood of Jesus Christ, God's Son, cleanseth" this unworthy vessel from all sin.
Breathe, oh! breathe Thy Holy Spirit
Into every troubled breast;
Let us all Thy grace inherit;
Let us find that second rest.
Now remove the bent of sinning;
Take our inbred sin away,
End the work of Thy beginning;
Bring us to eternal day.
Carry on Thy new creation,
Pure and holy may we be;
Let us see our full salvation,
Yet reserved dear Lord in Thee;
Change from glory unto glory,
Golden vessels filled with grace.
We would sink to naught before Thee,
Lost in wonder, love and praise.
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CHAPTER 18
THE SCARLET THREAD IN THE EPISTLE TO THE HEBREWS
The Epistle to the Hebrews is a masterpiece on the Divine life. Holiness, like a scarlet vein, pervades if from beginning to end-uniting it into one harmonious whole.
In the first and second chapters the Apostle argues the ability of "Him that sanctifieth" from His Supreme Divinity and sympathetic humanity.
In the third chapter Moses and Christ are compared, showing the typical relation of the two, and the superiority of the latter; then, describing the Hebrew Christians as standing in the antitype wilderness with Jesus, their great leader, in their midst, the Apostle, as a subordinate, sounds out the Gospel trumpet, commanding the people to go forward and possess the goodly land; "As the Holy Ghost saith, today if ye will hear His voice, harden not your hearts (i.e., do not disobey the order) as in the provocation in the wilderness." "For some, when they had heard did provoke: howbeit, not all that came out of Egypt by Moses, But with whom was He grieved forty years?" "And to whom sware He that they should not enter into His rest, but to them that believed not?" (Hebrews 3:7-18)
Continuing the figure of the wilderness and Canaan in the fourth chapter, the Apostle solemnly warns his brethren, saying:
Let us therefore fear, lest a promise being left us of entering into His rest, any of you should seem to come short of it; for unto us was the Gospel preached as will as unto them: but the word preached did not profit them that heard it. (Hebrews 4:1-2)
We cannot take the space to notice this chapter in detail; but observe that we are herein informed of a rest that is promised to us. It does not refer to literal Canaan because the promise here referred to came by David about four hundred years after Israel had already dwelt in that land and was a repetition of the promise to Abraham. It was limited to a particular day; doubtless what is usually called in prophecy "that day," "the last days," etc., meaning the Holy Spirit dispensation; for this is pre-eminently the day in which "we hear His voice " as the Spirit now strives with all flesh, "convincing all men of sin, of righteousness and of judgment," and calling the Church unto holiness. This rest does not refer particularly to the future state but it is the rest of faith. "For we which have believed, do enter into rest." (Hebrews 4:3) The deep and tranquil repose of the soul when submerged in the ocean of Divine love frequently finds utterance in the above language before knowing that it is biblical. As the Jewish Sabbath was typical of rest in the land of Canaan, (Hebrews 4:4-5) so the Christian Sabbath is typical of the spiritual Canaan or glorious rest of the soul.
"There remaineth therefore (because of the holy Sabbath of the soul) the keeping of a Sabbath to the people of God." (Hebrews 4: 9) I have followed the marginal reading because it is the precise rendering of the Greek.
The word rest elsewhere is from katapausin, but in this verse it is sabbatismos-Sabbath.
"For he that has entered into his rest, he also hath ceased from his own works as God did from His." (Hebrews 4:10) From this language it might be inferred that the rest is to be entered at the close of life; but there is not the least incongruity here to those who, with Paul, "have believed" and thereby entered into the rest of perfect love. Mark, it is particularly said, that they have ceased from their own works; that is; they are dead to, and entirely free from the law of works. God only working in them and love itself fulfills all its holy law. This interpretation harmonizes with verse 3 where it is located in the present tense and entered by faith and is confirmed by the exhortation that immediately follows. "Let us labor, therefore, to enter into that rest, lest any man fall after the same example of unbelief." (Hebrews 4:11)
The word, spoudazo, here rendered labor, occurs thirty times in the New Testament. It is never rendered labor, save in the above instance. It is translated diligent, diligence, and diligently, thirteen times. In Mark 6:25 and Luke 1:39, it is rendered haste; and in Luke 7:4, "instantly." From these facts it may be seen that the rest offered to those Christians was to be entered instantly and without delay.
The reason assigned corroborates this view; "Let us labor (make haste) to enter into that rest, lest any man fall after the same example of unbelief." The idea of endeavoring to enter heaven soon in order to avoid falling is foreign to the Bible. Christ prayed that His disciples should not be taken out of the world; but that the Father should sanctify and keep them from the evil thereof. In all the epistles, the grace of holiness or perfection is urged as a refuge for the soul; as that which "settles, stablishes," and that "wherein we stand." The Apostle proceeds to show how this rest must be entered:
For the word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in His sight. (Hebrews 4:12-13)
The rest set before these disciples, as the counterpart of Canaan is not entered by natural death, but by the powerful operation of truth, which is the sword of the Spirit. The experience of inward crucifixion, the destruction of self, "our old man," which brings perfect rest to the soul, could scarcely be better described.
It is in this ordeal that we learn the mighty efficiency, the all searching and executing power of the Divine word through the Omnipotent Spirit. Truly it is sharper and penetrates deeper into a man than any two-edged sword. "It enters into the soul and Spirit, into all our sensations, passions, appetites." Nay, it discerns all our thoughts, and sits in judgment upon our most secrete intentions, motives, and sentiments; neither is there any creature-not an idol of the heart, not one Canaanite-"that is not manifest in His sight" and put to death by His sentence.
I wish to notice one more feature of this rest, it is invariably called "His rest." Amazing truth. O Bliss sublime! God invites poor tempest tossed souls to settle down into the sweet and absolute tranquility of His own rest.
How preeminently Divine is this higher life; if it be denominated purity, it is "even as He is pure"-if righteousness-it is "even as He is righteous;" if perfection, it is "even as our Father which is in heaven is perfect." If it be called "perfect love," it is "that ye love one another, as I have loved you;" if holiness, it is "partaking of His holiness." If it be termed "walking in the light," it is "as God is in the light;" or if it be joy, Christ says it is "my joy fulfilled in themselves;" if faith, it is "the faith of the Son of God," and as a life it is "god living in us." If this blessed state be represented by sanctification, it is "Christ Jesus who of God is made unto us sanctification." And if it be called a rest, it is God's own rest. Hallelujah! Praise the Lord, oh my soul! I stand all bewildered at the prodigies of Divine wisdom, love and grace.
Oh! Wondrous love! Oh! Grace sublime!
Teach us to enter in,
Where all who truly seek, may find
A rest from every sin.
The Apostle, having shown his Hebrew brethren the "promise that is left us of entering into His rest" that it is entered in this life by faith in the preached Gospel, concludes the chapter with the following invitation: "Let us therefore come boldly unto the throne of grace (i.e., the mercy seat in the holiest of all) that we may obtain mercy and find grace to help in the time of need;" that is, the grace that meets our every need and "endureth all things."
This identifies the rest with an additional and higher degree of grace to be received from the Lord, hence a second grace.
In chapter 5, verse 9, Christ is presented as a perfect Savior, hence, the "author of eternal salvation," able to save absolutely and keep constantly.
Before following this treatise on uttermost salvation further, let us clearly ascertain the character to whom it is addressed. They are frequently called brethren and even "holy brethren." (Hebrews 3:1) Every child of God possesses the elements of holiness. God spake to them as unto children and scourged them as His own sons. (Hebrews 12:5-6) They had come unto the "Church of the firstborn, which are written in heaven . . . and to Jesus, the Mediator of the New Covenant, and to the blood of sprinkling." (Hebrews 12:23-24)
This is a very clear delineation of their religious status: they were not simply Paul's Jewish brethren, as has been claimed, but they had actually come to "Jesus, the mediator of the New Covenant," with the blood of Christ they had had their "hearts sprinkled from an evil conscience," and their names duly entered in the Divine family record above. Having received the grace of pardon-the first principles of the doctrine of Christ-they are at once placed under marching orders to "go on to perfection." (Hebrews 6:1)
In verse 11, he urges their full salvation again in these words:
But we earnestly desire each one of you to show the same diligence, for the full completion of the hope. (Emphatic Diaglot)
Diligence in order to full assurance of our hope. (McKnight)
These versions all make "full assurance" or "completion of hope" an object of diligent pursuit.
In the verses following, the Apostle endeavors to lay a foundation for their faith to grasp this sublime state. He bases it upon the covenant that God made with Abraham and admonishes them not to be "slothful, but followers of them who, through faith and patience inherit the promises." (Hebrews 6:12) That is, do not rest in the wilderness, or mixed state of mere justification, glorious as it is; but follow the example of those who have pressed forward into the promised inheritance of sanctification. And, to impress their minds with the absolute certainty of its attainability, he reminds them how God, being "willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath." (Hebrews 6:17)
How graciously God has anticipated the weakness of fallen humanity: He compensates the deadness of our faith by making the infallible certitude of His promise more conspicuous by the confirmation of His oath.
The Apostle proceeds to identify this promised inheritance with the "hope that we have, as an anchor to the soul, both sure and steadfast, and which entereth into that within the vail." Now, that within the vail is the "holiest of all," meaning the state of perfect holiness.
It being said that Christ entered within the vail, and also that He "entered into heaven itself now to appear in the presence of God for us;" therefore, some think that "that within the vail" can only be enjoyed after we go to heaven. At first sight this appears plausible; but it is not so explained by the word. Perfection, and not heaven, is the attainment insisted upon in this epistle, as the great blessing of Christ's priestly offering.
If, therefore, perfection were by Levitical priesthood . . . what further need was there that another priest should arise after the order of Malchisedec. (Hebrews 7:11)
For the law made nothing perfect but the bringing in of a better hope did: by the which we draw nigh unto God. (Hebrews 7:19)
Paul said our "hope entereth into that within the vail" and here he says it makes us "perfect;" hence, that within the vail is the state of Christian perfection.
Reasoning still upon the virtues of Christ's "unchangeable priesthood," he says, doubtless in allusion to the same absolute grace hitherto called "His rest," "that within the vail" and "perfection." "Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them. (Hebrews 7:25)
This is the great truth the writer is laboring to impress upon the minds of the Hebrews and bring within the compass of their faith.
"Able to save them to the uttermost."
What is this but full salvation; salvation to the very uttermost extent that the leprosy of sin and depravity have spread in the soul; salvation from all the moral effects of the fall and restoration to all the holy image of God.
In chapters 9 and 10, the writer illustrates the degrees into this moral perfection by the successive entrances into the tabernacle.
The first, wherein was the candlestick, and the table, and the shewbread, which is called the sanctuary. And after the second vail, the tabernacle which is called the holiest of all, which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant: and over it the cherubims of glory shadowing the mercyseat, of which we cannot now speak particularly. Now, when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. But into the second went the high priest alone once every year, not without blood, which eh offered for himself, and for the errors of the people. (Hebrews 9:2-7)
Now this tabernacle service we are informed "Was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect as pertaining to the conscience. (Hebrews 9:9)
A figure of what? The answer has already been given in chapters 5, 6, 7, and 8. Christ is set forth as our "high priest" and the offering of Himself for our perfect salvation is compared with the offerings of the Levitical high priest, which could not make the comers thereto perfect.
Does this not plainly teach that the blood that was sprinkled upon the mercy seat in the holiest by the high priest is typical of the blood of Christ, which makes us perfectly holy? But if you will open your testament at the passage last quoted, you will find the figure of the tabernacle applied.
Christ being come a high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by His own blood, He entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit, offered Himself without spot to God, purge your consciences from dead works to serve the living God? (Hebrews 9:11-14)
Let if be remembered, then, that the offering of the high priest, who alone was permitted to enter the "holiest of all," were for legal sanctification-or a ceremonial purification-and typified the high priestly offerings of Christ, which actually purges from the consciousness of sin and dead works.
Therefore, to enter the holiest by the blood of Christ is to be cleansed from all sin, or entirely sanctified.
Now, if the sanctum sanctorum were exclusively in heaven, then we must enter there, before we can have the final application of Christ's blood to cleanse us from all sin; but if some sin can be removed after death, why not all? If probation is not limited to this life, where will we fix its bounds?
But let us read a verse farther:
And for this cause He is the mediator of the New Testament that, by means of death, for the redemption of the transgressions that were under the first Testament, they which are called might receive the promise of eternal inheritance." (Hebrews 9:15)
First, we are told that the high priests were typical of Christ and that the blood they sprinkled upon the mercy seat pre-figured the blood of Christ that purges and makes perfect the comers thereunto; and then the same offering of the Lamb is declared to be for our "redemption" that we "might receive the promise of eternal inheritance."
So the holiest of all is the same thing as the inheritance and both signify the purging of the worshippers, so that they "have no more consciousness of sin;" which implies a consciousness of "being made free from sin."
Immediately connected with the fact that the tabernacle was a figure of Christ's salvation, Paul says,
The Holy Ghost, thus signifies that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing. (Hebrews 9:8)
The first tabernacle evidently signifies the literal, which was a figure of the Church-"the greater and more perfect tabernacle"-that succeeded it.
The way into the holiest signifies that which it typified, for that which is here affirmed would not be true of the literal. Now, if we apply this most sacred part of the tabernacle to heaven, then it follows that, while the legal dispensation yet remained, heaven was inaccessible, and the Old Testament saints are all lost. It makes it no better to say they entered an intermediate state, for if there be such a state-and the Bible seems to teach it-then it is the receptacle of all who die now, as well as in the past dispensations; and the way into the holiest, if it were heaven, is not yet manifest. But the above text affirms that the inner tabernacle represented the exclusive privilege-the particular heritage-of the saints of the present dispensation. What is this, if not the full possession of the Divine Spirit, the true tabernacle of God with man, that was to be in the last days and which Christ announced to the Church as near at hand before He ascended?
Twice the Apostle uses interchangeably the figures of Canaan and the holiest to set forth the full benefit of Christ's high priestly offering. (Hebrews 6:12-19 and 9:9-15) The successive passages of the Red Sea and Jordan correspond with the entrance of the first and second vails. Both declare in language infallible and by inspired application, the two Divine works and distinct degrees of grace.
Here is truth like a majestic tower; invincible as the throne of God; truth piled upon truth. "The holiest of all," "perfection," Divine rest for human souls, sanctification and purging from the consciousness of sin all through the blood of Christ, all converging unto one glorious experience; accessible by faint to all Christians "today if ye will hear his voice." This truth may be further confirmed by the following coinciding testimony: Paul tells us that the inheritance announced in the Will of God was vailed in mystery until the present dispensation. (Ephesians 1:9-11) Again, he says, "the riches of the glory of this mystery . . . is Christ in you." (Colossians 1:26-27) This mystery, we have also seen, is called the "way into the holiest." Now Peter testifies that the great mystery which the prophets and even angels could not comprehend, but which is "now reported unto you by them that have preached the Gospel, with the Holy Ghost sent down from heaven, is the great salvation of the Lord"-the glory that was to follow the suffering of Christ. (1 Peter 1:10-12)
Does not this identify the inheritance of the saints in light, the glory that Christ gave to the Church, the holy of holies, "the indwelling of the fullness of Christ and salvation to the uttermost?" The same thing being affirmed of each is collateral proof that they all mean one and the same thing.
Saved to the uttermost; cheerfully sing
Loud hallelujahs to Jesus, my King;
Ransomed and pardoned, redeemed by His blood,
Cleansed from unrighteousness, glory to God.
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CHAPTER 19
THE SCARLET THREAD OF HEBREWS CONTINUED.
We have seen that the two-fold service of the tabernacle is declared to be a type of Christ's salvation. Hence we give what may serve as an outline of the tabernacle, that you may see the Divine way of salvation.
You perceive that it presents the same two successive doors formed by the words of Paul in Romans 5:1-2.
Elder B. of Pennsylvania, among the most able of all who employed their pens in the Church Advocate, during the holiness agitation of 1877-78, wrote two articles on the tabernacle as illustrative of salvation, in which were many good things. He did not, as some, apply the sanctum sanctorum to heaven, but to the extent of present salvation through the atonement.
Although he wrote against the second grace, the truth he here admits most unequivocally establishes it; for the only access to the holiest is through the first and second vails. He insisted much upon the fact that we have-now have-boldness to enter into the holiest; but seemed to forget that this is only true of those who have already entered the holy.
As an argument against the second work, he said that nothing now obstructed the way to perfect holiness; that every believer can pass directly on into the holiest. In these premises we agree; but what was his deduction there from? We might sum it up in these words: "Because every believer has liberty to enter into the holiest, therefore, every believer is already in the holiest, and there is consequently no second grace."
The fallacy of this logic must be apparent to all. We might as well say because "whosoever will may come;" therefore all sinners have come into the kingdom of grace.
The object of Hebrews being to lead Christians into perfection, it dwells more particularly upon the high priest because his obligations extended into the most holy place, the figure of our perfection through the blood of Christ.
Let us now follow the scarlet thread of cleansing into the tenth chapter:
Then, said he, lo, I come to do thy will, O God! He taketh away the first that He may establish the second. By the which will we are sanctified, through the offering of the body of Jesus Christ, once for all. (Hebrews 9:10)
The great inheritance in the Father's will and Testament is our sanctification.
For by one offering He hath perfected forever them that are sanctified. Whereof the Holy Ghost is also a witness unto us. (Hebrews 9:14-15)
These Christians were admonished to go on to perfection and here is where they find it, in entire sanctification and received through the one offering of Christ, our High Priest, and witnessed to by the Spirit.
Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way. Which He hath consecrated for us, through the veil, that is to say, His flesh; and having an high priest over the house of God; let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Hebrews 9:19-22)
Surely he that runneth can read this.
The "greater and more perfect tabernacle over which Christ, as High Priest, presides, we are plainly told, is the "house of God," "which is the Church of the living God." (1 Timothy 3:15) The persons invited into the holiest are "beloved brethren," having already their "hearts sprinkled from an evil conscience." That is, they had already received adoption and justification, the first work; and, being now in the holy-"holy brethren"-(Hebrews 3:1), they are invited to pass the second veil into the holiest, i.e., "perfect holiness in the fear of God."
The holiest can only be entered by the blood of Jesus. Now, the blood of Christ does not change our location, but our moral state; does not transport us to heaven, but cleanseth us from all sin. And having previously wrought our pardon, this is necessarily a second work.
The beautify veil that hung before the abode of the great I AM, Paul says, was Christ's flesh. We should suppose that this veil would represent sin, because sin separates us and God. Well, "Christ was made sin for us;" "He bore our sin in his own body on the cross." Hence, when His body was pierced and mangled for our sin, the obstruction was removed; and as a positive assurance that the sacrifice of Jesus was accepted in heaven as a complete satisfaction for all our sin, God Himself rent the veil of His temple from the top to the bottom announcing to all men a free and welcome return into the holiest presence of God from which sin had so long excluded the race. Hallelujah to the lamb!
That gate ajar stands free for all
Who seek through it salvation;
The rich, the poor, the great, the small,
Of every tribe and nation.
This veil also represents the great mystery, the concealed secret of the Lord that is spoken of in the Bible. Here, again, its close relation to the body of Christ is seen; for, when the Son of God was offered up as the anti-type of all legal sacrifices, angels and men beheld for the first time the real end, or design, of all those offerings. The great "mystery of His will" is now "done away in Christ." And since the beautiful veil of "His flesh" has been rent on the cross, what do we see but the glory of God and His perfect holiness offered freely to us?
It is true that the veil is yet on the hearts of many; for "that within the veil" God has forever hidden from the "wise and the prudent." No human ken, no wisdom of earth can ever penetrate this sacred place, or comprehend the mysteries of Divine grace.
It is only when men "turn to the Lord, that the veil is taken away." (2 Corinthians 3:16)
But we all, with open face (with the veil parted), beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, as by the Spirit of the Lord. (2 Corinthians 3:18)
We are not only permitted to look into the abiding place of the divine glory, but looking steadfastly, by faith, through the Gospel mirror, we are changed by the Spirit of the Lord into the same glory, even into the perfect image of God, changed from glory to glory, or from the holy into the holy of holies.
In the latter part of this chapter the Apostle presents faith as the essential condition and vital element of this hidden life. In the eleventh he defines and exemplifies faith, that they also might possess an assurance that "entereth into the within the veil." In chapter twelve he still urges them on to perfect freedom from sin, bringing all the preceding lesson of faith to bear on this one experience. They were also taught that God was working in them the death of nature.
They felt His keen incisive knife, and the pains of inward crucifixion led them to think that God had ceased to own them. But the Apostle assured them that the mental distress they suffered instead of indicating that they were rejected was a sure token that they were the real sons of God. "For whom the Lord loveth, He chasteneth, and scourgeth every son whom He recieveth;" and "if ye be without chastisement, whereof all are partakers, then are ye bastards and not sons." Strange indeed that the bitter waters of Marah should so soon succeed the joy of pardon and the song of triumph. (Exodus 15) But this is the route that God leads his people, yea, "every son that he recieveth." But what is this chastening for? Answer: "For our profit, that we might be partakers of His holiness." (Hebrews 12:10)
Reader, what does this teach, if not a second work of grace? First, the grace of sonship; then follows the Father's severe discipline for the destruction of the flesh: the Refiner's fire that purges away the dross of inbred sin, resulting in a new and glorious experience-the actual reception of God's perfect holiness.
This fulfills in us the command of Jesus: "Be ye perfect, even as your Father which is in heaven is perfect."
What but sheer unbelief can gainsay the second grace in the face of such unequivocal testimony? Not only our happiness and usefulness in this life, but our future bliss requires this Divine holiness: hence follows the exhortation, "Follow peace with all men, and holiness, without which no man shall see the Lord." (Hebrews 9:14)
Once more, before closing, the great Apostle takes his brethren to the tabernacle to show them their privileges in the Gospel. He has thereby taught them the two states in the Church, Christ as our High Priest, and that His blood now admits into the holiest of all. But he has reserved for the last the most touching point.
The bodies of those beasts whose blood is brought into the sanctuary, by the high priests for sins, are burned without the camp.
What does this foreshadow? Ah! Here we see our blessed Savior-the innocent Lamb of god, rejected and condemned of men, and led out of Jerusalem to suffer and die for our sins, that we might go in to that within the veil. "Wherefore Jesus, also, that He might sanctify the people with His own blood, suffered without the gate."
Here, again, he urges them to enter the rent veil of His flesh-the purchase of His blood-saying, "Let us go forth, therefore, without the camp, bearing His reproach." As Christ was thrust out and cut off from this sinful world; so, if we would go forth unto Him-be entirely sanctified-wholly assimilated to His character, we can expect nothing from this world but the reproach that fell upon Him. In connection with the above Hebrews 13:10-12, Paul says, "We have an altar, whereof they have no right to eat, which serve the tabernacle." This altar evidently is Christ, of whom we are now partakers.
Seven day thou shalt make an atonement for the altar, and sanctify it, and it shall be an altar most holy: whatsoever toucheth the altar shall be holy. (Exodus 29:37)
The altar that sanctifieth the gift. (Matthew 23:19)
Before this altar could sanctify, it had to be sanctified. This is true of Christ: "For their sakes I sanctify myself that they also might be sanctified through the truth." (John 17:19) He was sanctified with His own blood. (Hebrews 10:29) "Made perfect through suffering." (Hebrews 2:10) In character, or nature, He never was imperfect, but He was made a perfect Savior by suffering and shedding His own blood for us. He made Himself an acceptable offering to God that we through Him, or upon Him as our altar might be accepted also.
Christ is the brazen altar at the entrance of the holy where we offer ourselves a dead sacrifice, and where His blood "sprinkles our hearts from an evil conscience," or justifies; and He is also the golden altar at the entrance of the second veil, where we offer ourselves a "living sacrifice," and enter through His blood into the sacred of His tabernacle to "abide under the shadow of the Almighty."
Let us examine the distinguishing features of the oblations of the common priests and those that were offered within the second veil. Read Leviticus 3 and 5, where the first order is described:
"When a ruler hath sinned."
"If any of the common people sin through ignorance."
"If a soul sin and hear the voice of swearing . . . if he do not utter it," etc.
"If a soul swear, . . . then he shall be guilty."
"If a soul commit a trespass and sin through ignorance in the holy things of the Lord."
"And if a soul sin, and commit any of these things which are forbid to be done by the commandments of the Lord."
These trespasses really include all manner of sin as transgression of the law; and for each and all of them an offering was to be brought by the guilty party and offered by the common priest; who sprinkled the blood of the victim upon and before the brazen altar and in each instance it is written, "It shall be forgiven him."
What a striking figure of the pardon offered by the Gospel to all manner of sinners that approach the door of the Church, pleading the blood of Christ.
Now read in Leviticus 16 the peculiar features of the high priestly service within the holiest:
And he shall take the blood of the bullock, and sprinkle it with his fingers upon the mercy seat eastward: and before the mercy seat shall he sprinkle of the blood with his fingers seven times . . . and he shall make an atonement for the holy place, because of the uncleanness of the children of Israel." (Leviticus 16:14-16)
And he (the high priest) shall sprinkle of the blood upon it (the golden altar) with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel. (Leviticus 16:19)
And this shall be a statute forever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all . . . for on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord. It shall be a Sabbath of rest unto you. (Leviticus 16:29-31)
Here again, the blood is sprinkled, but his time before and within the second veil, representing a second application of the blood of Christ to our hearts. The occasion and object of this application is altogether different from that of the first. Then it was because of guilt, and to obtain pardon; now it is because of the uncleanness of the children of Israel and to effect their cleansing-that they might be clean before the Lord.
O, the wonderful harmony of Divine truth! Paul says that the Hebrew brethren had already made that appropriation of the blood whereby they had been saved from an evil conscience, or justified, from which standpoint they had "boldness to enter into the holiest of all by (a second application of) the blood of Christ."
The offerings within the first veil continued daily because they foreshadowed a state of salvation incomplete-still in progress. While the awful place of God's visible presence was entered but once in a whole year. Once, because it prefigured that appropriation of the blood of Christ that makes an end of sin-"perfects forever them that are sanctified." The number seven represents perfection, fullness, and completion. The sanctum sanctorum was entered on the seventh month, and the law expressly required the high priest to sprinkle the blood seven times upon the golden altar, and seven times upon the mercy seat. This may be looked upon as a mere trifle, but the more I study the precious Bible, the more I see that every particle of the law had a deep spiritual import; and what does the above speak but full salvation?
The day specified for the high priestly offerings was among the most solemn of the Jewish economy. It was called "the great day of atonement." What an emblem of the propitious day of the soul's deliverance from all sin.
"In that day ye shall do not work." "It shall be a Sabbath of rest unto you." Glory to God! Behold, in the law, the beautiful dawning of the glorious Sabbath of the soul, the rest of God offered to us in the fourth of Hebrews. The correspondence between the entering of the high priest into the most holy, and the entering of the soul into entire sanctification is indeed wonderful. Since the rending of the beautiful veil in Christ, all men may become "kings and priests unto God," and serve even in His most sacred tabernacle; but in order to do this we must wear "holy garments," and upon our breast the "SIGNET, HOLINESS UNTO THE LORD."
As Aaron was anointed with holy oil for his office, so the "crown of the anointing oil of our God is upon us," even "the anointing which we have received from Him, which abideth and teacheth us of all things." (Leviticus 21:12 and 1 John 2:27)
As the priests were required to offer the "salt of the covenant of their God with all their meat offerings," (Leviticus 2:13) so every believer, as he offers himself a "living sacrifice holy acceptable unto God," must be "salted with fire." (Mark 9:49)
The Holy Spirit is truly the salt of the covenant, because He writes the covenant upon our heart, seals and preserves it.
In the Holy of Holies there was but one object, the most sacred of all. The Ark of the covenant and its contents has a profound reference to the Gospel dispensation.
An ark denotes safety and within this second veil the purified are surrounded by "walls of salvation," and "kept by the power of God through faith."
It is called the "Ark of the testimony," (Exodus 40:3) for here the saints "overcome by the blood of the Lamb and the word of their testimony."
This sacred chest is called a "throne of Grace," a "mercy seat." Thus God's throne of mercy and grace, covered, hid, contained and rose above the law. A seat implies a place of rest, mercy and grace denotes the Divine favor; and here the soul finds a sweet and perfect rest in the full fellowship and favor of God.
This also suggests that previous states, as penitence and justification are but transitory-no place to rest. It is only in the inner and sacred place of God's pavilion and glory that the soul finds its fixed repose, feeling "perfect, entire, wanting nothing." O, the rapturous joy of "sitting between the cherubim," where, it is written that "God dwelleth;" having entered into "His rest."
The attitude of the cherubim, with their eyes directed to the Ark, was significant of the desire of angels to look into the mysteries of the Gospel that were hid in the deep spirituality of the law.
Within this ark was deposited the tables of the ten commandments, called the tables of the covenant, because it is in this most holy state that God confirms His covenant with the heirs of glory. Read Hebrews 10:14-16. After stating that the Holy Spirit witnessed to our sanctification the Apostle adds, "For after that He had said before, this is the covenant that I will make with them after those days, saith the Lord; I will put my laws into their hearts, and in their minds will I write them." The distinct witness of the Spirit to our perfection, the establishment of the covenant, and writing of the Divine law in our hearts, are all associated with the hidden life with Christ in God. Hence, it is after we enter the second veil that the covenant is sealed with the Holy Spirit of promise in our hearts.
Aaron's rod that budded fitly represents the wonderful power of God manifest in the life and fruitfulness of the wholly sanctified. They are "like trees planted by the side of living waters, that bring forth their fruit in their season."
The Ark was also the depository of the golden pot of manna brought from the wilderness. (Hebrews 9:4) May the blessed Spirit that has given light on this manna now aid my effort to impart it to you, dear reader. The manna that fell about the camp in the wilderness and the water that flowed from the rock represent the grace of justification; this heaven-sent food seemed to be, at first, greatly relished; they said it was "sweet as honey;" but ere long it failed to satisfy them, and they hankered after the flesh posts of Egypt. This suggests that it was only a temporary food. As mile becomes insufficient for the child, as it grows older, so the joy of pardon-the sweets of the first love-is a charm that must soon be succeeded by the more solid corn of full salvation truth, the richer and ever satisfying experience of the Comforter. If this is not attained the experience of a deep want and dissatisfaction in the heart soon begets a longing desire for
The sweet comfort and peace
Of a soul in its earliest love.
Again, the manna had to be fathered daily except on Sabbath. Now, justification need not be daily interrupted by sin and renewed by repentance; nevertheless it is a fact that most who have not advanced to that within the second veil find much of the above experience.
Some way or another it is quite commonly acknowledged that the manna-justifying grace-does not keep will in the wilderness; hence, the most common petition that ascends from the camp east of Jordan is, "Oh, Lord, forgive all the sins we have committed this day in thy sight."
This fact is no reflection on the Author of salvation because His work is not yet finished. He would not have His host tarry here, but only pass through "this great and terrible wilderness" into the land of Canaan where, laid up within the holiest, we find the same manna. And behold it is preserved blameless from year to year. Is not his wonderful? Can we not all read the lesson it teaches? It seems to me too plain to need pointing out. Glory to God for the precious truth! Entire sanctification not only retains and intensifies the joy of justification, but constantly and forever preserves it in all its sweet and holy innocence.
So perfectly united are the golden links of Divine truth, that when the true light of one text flashes into the mind, it soon unfolds the meaning of others. And now we have found the key to Revelation 2:17.
He that hath an ear let him hear what the Spirit saith unto the Churches; to him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that recieveth it."
This was not Moses speaking in the wilderness, but Christ speaking through the Spirit to His Church. Who then will deny that manna is a type of Gospel salvation, since the Son of God so interprets it. But here is special manna promised to the Church-"hidden manna"-what is this but justification made glorious in perfected holiness as typified by the manna hid away in the most holy place, within the mysterious veil? Paul invited his brethren of the "Church of the first born" to enter therein. And now, again, we hear the Spirit saying to the Churches that, upon certain conditions, they may enter and partake of the contents of the golden pot. Only the Church, therefore, has this holy calling. The conditions are: 1, Enter the Church by regeneration. 2, Overcome the world by faith. (1 John 5:4) 3, enter the holiest, and eat the manna therein found.
The white stone teaches the same lesion. White denotes perfect purity. It is given to the Church because it is only experienced within the Church.
The new name denotes an entirely new experience known only by the recipient because it is experienced with the soul.
The golden pot that contained the manna within the Ark may represent Christians who have been purified and tried in the fire as gold, such a heart is best suited to contain the rich treasure of God's grace.
Once more. By reference to Exodus 16:32-33, you will see that this omer of manna was laid up at the time it was first sent to the camp of Israel. Learn here, that no one can enter the closer relation to God without they approach in their first love, or freely justified state as when first experienced. But few have retained this, hence, comparatively few enter the second veil and many of them have their justification renewed just before receiving the second grace.
In conclusion, dear reader, behold the camp of the Lord's host. Behold the tabernacle; it is God's tent in the midst of the tents of Israel. What is this but a portrait of the great prediction "Behold the tabernacle of God is with men." It beautifully represents the Church of God on earth, with the personal indwelling of the Father, Son, and Holy Spirit? And it is realized by the Church today wherever the great Shechinah dwells in her midst and the glory of the Lord is seen upon her? Oh, that God would everywhere "shine out of Zion the perfection of beauty."
Dear brother, we have only noticed the most salient points in the golden thread of testimony to the higher life that so much pervades this Epistle.
We have seen that the two successive veils represent the two distinct degrees of grace in the Church. The offering of the blood before the first is emblematic of our deliverance "from and evil conscience," and that before and within the second veil, the "purging" or purification of our nature and admission into the holiest state by the blood of Christ.
We have also seen that everything connected with these two apartments find a perfect counterpart in the experience of justification and subsequent sanctification.
Finally, beloved reader, if you have appropriated the blood of Christ in the first experience, and now stand within the holy, I say unto you in the name of the Lord, you have perfect liberty-yea "Boldness to enter into the holiest of all by (a second application of) the blood of Christ."
O, Holy of Holies! O grace sublime;
Looking to Jesus, I saw it was mine;
His blood bade me enter, cleansed me from sin.
Since God rent the veil, oh brother, come in.
My soul now reclines 'neath the Cherubim,
Where naught but the glory of God is seen;
Here where He dwells, I have entered His rest,
Robed in His glory, eternally blessed.
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CHAPTER 20
SAINT JOHN'S TESTIMONY TO THE SECOND WORK
To properly appreciate and understand the word of life, it is important that we have before our minds the characters addressed, and the particular object of the Epistle under consideration.
The Apostle John addresses his first Epistle to his "little children"-"Sons of God." (1 John 2:1; 3:2)
He writes to these young members of the household of faith for the purpose of advancing them to that perfect "fellowship with the Father, and with His Son, Jesus Christ" which he himself had attained, that "they also might have fellowship with him," and, as a result, "that their joy might be full" and that "they sin not." (1 John 1:3-4; 2:1)
We haven therefore, in the very outline of John's Epistle, conclusive evidence of two distinct degrees in the order of our salvation: 1. Free born sons of God; 2. Purification from all sin, fullness of joy, and perfect fellowship with the Father, His Son, and the fully sanctified.
The beloved Apostle proceeds at once to convict his brethren of the need of this higher grace. Knowing the mixture of darkness in the experience of all who are not cleansed from inbred sin, he holds up before them the more perfect standard, "God is light, and in Him is no darkness at all." (1 John 1:5) As if to say the dark seasons you complain of are sure indications that you are indwelt by something that is opposite to God, for "in Him is no darkness at all."
He admonishes them against the presumption of claiming this perfect fellowship on the ground of their regeneration because the clouds that often obtruded their moral sky were incompatible therewith.
If we say that we have (perfect) fellowship with Him, and walk in darkness, we lie and do not the truth. But if we walk in the light as He is in the light, then have we fellowship one with another, and the blood of Jesus Christ, His Son, cleanseth us from all sin.
Perfect fellowship with God, and holy saints, is correlative with the blessing of perfect purity and perfect light.
Darkness is moral impurity; hence to walk in the light as God is in the light is simply to be pure "even as He is pure."
Into this glorious experience, John wrote to induct these, already sons of God; hence, it is an attainment in grace distinct from and subsequent to spiritual adoption.
If we follow the sure Word of God, we are everywhere led to two-fold salvation. Between son-ship and absolute purity, the Lord has interposed the condition, "If we (Christians) walk in the light as He is in the light."
Neither a past nor a future salvation meets the wants of the soul now. Therefore, "the blood of Christ cleanseth us," i.e., not only has cleansed-and will, in the future-but cleanseth us from all sin, in the present tense. Oh, how blessed to have the consciousness of being fully saved just now!
It is present progressive; not that the work is in process of completion, but to indicate a finished fact that is a perpetual living reality.
The blood of Christ not only made an end of our purification when we merged into the light of God, but while we continue to "walk in the light as He is in the light," its potent voice constantly speaks our purity.
It is written that the "worshippers once purged have no more consciousness of sin." Then they have a consciousness of being free from sin. What is this but an ever abiding realization of the wonderful virtue of the blood of Christ?
A heart that always feels
Thy blood so freely spilt for me.
Entire sanctification is both a work and a state; for there is power in Jesus' blood to cleanse and keep us clean.
The Apostle John thought it probable that some of his little children were inconsiderate enough to think, as some do now, that because they were "sons of God" they had no sin to wash away; hence, he corrects this delusion: "if we (justified believers) say we have no sin, we deceive ourselves and the truth is not in us." (1 John 1:8)
But the more reflective and sensitive of conscience, who possesses a real aspiration for holiness of heart, will not only see and be pained at this inbred foe, but also frankly confess it and their many shortcomings thereby occasioned. All such are near the cleansing stream, for "If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness." (1 John 1:9) Praise God! John's two-fold definition of sin is fully met in the Savior's double remedy for sin. The precious blood cleanseth from all sin and all unrighteousness. This is very comprehensive, the most precious truth in the "glad tidings of the grace of God."
It cuts off every indwelling foe to our spiritual development and happiness, every antagonism to the grace of God in our hearts. It extracts every "root of bitterness," the tendency to pride, anger and impatience. It pronounces the death sentence upon all unbelief, selfishness and vain ambition. "Though your sins be as scarlet, they shall be as white as snow."
Though like black clouds they fill your moral sky with thick darkness, the blood of the Lamb shall sweep them all out of existence.
Though your appetite for liquor be as the burning of hell, the blood of Christ can quench it all. Though every fibre of your being be impregnated with, and clamor for, tobacco or opium, the precious blood of the Redeemer can remove every vestige of the appetite and restore the dire effects of the poison in a moment, in the twinkling of an eye."
Praise the "God of all grace!" the blood cleanseth from all unrighteousness.
That is, it removes and destroys all moral unrighteousness, every abnormal appetite-inordinate desire-and unholy temper. Yes, it forever sweeps away from the soul everything but what is righteous, God-like, and lovely.
All this is implied in the promise and thousands have attested its truthfulness.
This wonderful salvation is not a development of the former grace; for the blood does not grow sin out of the heart, but cleanses it out: the former would be gradual, but this is instantaneous.
Now, the most pious and humble in their "first love," all confess that they do not measure up to these promises; that an unrighteous nature yet dwells within and struggle against the "law of their mind;" hence, it follows from human experience, as well as from plain Bible teaching, that the salvation from all sin and the fullness of joy that John here insists upon lies beyond the grace of adoption and is appropriated by a distinct grasp of faith.
But whoso keepeth his word; in him verily is the love of God perfected . . . He that saith he abideth in Him ought himself also to walk even as He walked. (1 John 2:5-6)
Only those who have their love made perfect actually keep God's Word. They only have the capacity as we have shown in chapter six. Yes, says Moses, "When you come into the land which the Lord our God giveth you, then shall ye keep all His commandments and do them." Here the saints dwell so fully in Christ-live by His life and walk by His strength that they "walk even as He walked." Here is the New Testament standard of piety.
In verse 10 the Apostle lifts up the standard again, "He that loveth his brother (according to the new commandment of perfect love) abideth in the light, and there is none occasion for stumbling in him." He abideth constantly in the light, he sees no clouds, and the Sun of his righteousness never goes down.
"There is none occasion of stumbling in him."
A great deal is said in these words; just indeed what is said of Christ. "The prince of this world cometh and hath nothing in me."
In those who have their love made perfect here positively remains nothing that occasions stumbling, nothing that responds to temptations without, no particle of unholy sediment, or bad nature that can be roiled up when shaken by the powers of darkness without. No more lurking foe within that prones the heart to leave the God we love. "All darkness (which occasions stumbling) is past, and the true light now shineth," "which thing is true in Him (Christ) and in you," perfected saints.
Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is. (1 John 3:2)
We must be like God if we would see and enjoy Him. This blessing is only pronounced on the "pure in heart."
And every man that hath this hope in him purifieth himself even as He is pure. (1 John 3:3)
Here the Divine order of salvation is clearly marked: 1st, possess the Christian's hope; 2nd, through the stimuli of this hope in him the believer purifies himself as God is pure.
Dear brother, does this stagger you? Can the Lord be more than pure-"free from sin," etc.? And does not the Bible emphatically require the same of you? What objection can you have to this since God, Himself, has opened the fountain for all sin and all unrighteousness, and proposes to do the work in you-"sanctify you wholly" and preserve you "holy and unblameable before Him in love?"
One thing is very certain: you cannot dwell with God unless you are perfectly pure or holy. This being true, it follows that you must either go to heaven to obtain perfect purity, or you must be purified in order to go to heaven. That the latter is the Gospel plan all intelligent Bible readers well know.
Little children, let no man deceive you. He that doeth righteousness is righteous even as He is righteous. (1 John 3:7)
Here, again, the Apostle sets up the true standard of Gospel grace.
We infer from his admonition that Satan had already sent out his servants to tell the children of God that they could not be "perfect as their Father which is in heaven is perfect," "pure as He is pure" and "righteous even as He is righteous," and that Christ, in these things had set up an impracticable standard and imposed an intolerable yoke.
Notwithstanding John thus clearly exposes this lie, the father of it still authorizes circulation.
The Apostle speaks not of the dead who had ceased from righteous works, but the living-"he that worketh righteousness is" (not will be, but already is) "righteous even as He is righteous."
Here is present, full and free salvation offered to the Church-the real sons of God-through the cleansing blood of Christ. I have joined but a few links of John's golden chain of testimony to the second work of Divine grace.
Here, as all through the Bible, we see that crimson stream that flows from the cross, and with the voice of redeeming love speaks the complete purification of the Christian's heart.
Blessed Jesus, thou art mine,
All I have is wholly thine;
Thou dost dwell within my heart,
Thou dost reign in every part;
Blessed Jesus, keep me white,
Keep me walking in the light.
Precious Jesus, day by day,
Keep me in the holy way;
Keep my mind in perfect peace,
Every day my faith increase.
Blessed Jesus, keep me white,
Keep me walking in the light.
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CHAPTER 21
ENTIRE SANCTIFICATION ALWAYS ADDRESSED TO BELIEVERS;
HENCE ATTAINED AFTER PARDON
If entire sanctification were simultaneous with pardon, it would be used interchangeably with it and regeneration.
It would be enjoined upon sinners and connected with repentance like conversion. We never read of sinners commended to repent and be sanctified. This grace is always enjoined upon such as had already been justified, hence it is distinct from, and subsequent to justification.
The only place, to my knowledge, where the second grace is spoken of in connection with repentance is Acts 2:28, and there baptism is interposed between the two and the uniform order of the Bible is that pardon must precede baptism; then, or course, the promise of the Father is attainable. That a "wayfaring man, though a fool," and even "he that runneth may read" the distinction between "first love" and "second grace." I will place them side by side. It will be seen in most cases that the two experiences are affirmed of the same individuals at different times.
The reader should read the left hand column of a single paragraph, and then the opposite column.
Call to Sinners
Call to Believers
Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon. Isaiah 55:7
Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city . . . Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck. Isaiah 52:1-2
I came not to call the righteous, but sinners to repentance. Mark 2:17
To all that be in Rome, beloved of God, called to be saints (holy ones): Grace to you and peace from God our Father. Romans 1:7
And he (Paul) went into the synagogue (at Ephesus), and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God . . . And many that believed came, and confessed, and showed their deeds. Acts 19:8, 18
Cease not to give thanks for you, making mention of you in my prayers; That the God of our Lord Jesus Christ . . . may give unto you the spirit of wisdom and revelation in the knowledge of him: The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints. Ephesians 1:16-18
Sinners Commanded
Believers Commanded
Repent ye for the kingdom of heaven is at hand. Matthew 3:2
Be ye therefore perfect, even as your Father which is in heaven is perfect. Matthew 5:48
From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand. Matthew 4:17
And they went out, and preached that men should repent. Mark 6:12
Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom. Matthew 18:3
Marvel not that I say unto thee, ye must be born again. John 3:7
A new commandment I give unto you, That ye love one another; as I have loved you. John 13:34
And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. Acts 1:4-5
Then Peter said unto them (sinners), Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. Acts 2:38
Repent ye therefore, and be converted, that your sins may be blotted out. Acts 3:19
Peter' s command to the Church:
But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy. 1 Peter 1:15-16
Believe on the Lord Jesus Christ, and thou shalt be saved. Acts 16:31
He said unto them, Have ye received the Holy Ghost since ye believed? Acts 19:2
And the times of this ignorance God winked at; but now commandeth all men every where to repent. Acts 17:30
For ye know what commandments we gave you by the Lord Jesus. For this is the will of God, even your sanctification, that ye should abstain from fornication. 1 Thessalonians 4:2-3
Promises made to and received by sinners
Promises made to and realized by Christians
And that repentance and remission of sins should be preached in his name among all nations. Luke 24:47
The disciple is not above his master: but every one that is perfect shall be as his master. Luke 6:40 (Margin)
Then Philip went down to the city of Samaria, and preached Christ unto them. . . But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women . . . And there was great joy in that city Acts 8:5, 8, 12
Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: Who, when they were come down, prayed for them, that they might receive the Holy Ghost . . . Then laid they their hands on them, and they received the Holy Ghost. Acts 8:14-17
Among whom are ye also the called of Jesus Christ. Romans 1:6
For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established. Romans 1:11
Therefore being justified by faith, we have peace with God through our Lord Jesus Christ. Romans 5:1
By whom also we have access by faith into this grace wherein we stand. Romans 5:2
Being justified freely by his grace through the redemption that is in Christ Jesus. Romans 3:24
For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. Romans 8:15
Now present your members bound to righteousness, for sanctification. Romans 6:19 (Emphatic Diaglot)
I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. Romans 12:1-2
For your obedience is come abroad unto all men. Romans 16:19
And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. Romans 15:14
Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. Romans 15:13
When I come unto you, I shall come in the fullness of the blessing of the gospel of Christ. Romans 15:29
And many of the Corinthians hearing believed, and were baptized. Acts 18:8
ye are God's husbandry, ye are God's building. 1 Corinthians 3:9
Ye are Christ's. 1 Corinthians 3:23
In all things ye have approved yourselves to be clear in this matter. 2 Corinthians 7:11
Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence. 2 Corinthians 8:7
Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 2 Corinthians 7:1
And this also we wish, even your perfection. 2 Corinthians 13:9
Finally brethren, farewell. Be perfect. 2 Corinthians 13:11
I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. John 17:14
Sanctify them through thy truth: thy word is truth. John 17:17
Rather rejoice, because your names are written in heaven. Luke 10:20
Ye which have followed me, in the regeneration. Matthew 19:28
The Spirit of your Father speaketh in you. Matthew 10:20
If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. John 14:15-17
And you hath he quickened, who were dead in trespasses and sins. Ephesians 2:1
For by grace are ye saved through faith. Ephesians 2:8
Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God. Ephesians 2:19
For this cause I bow my knees unto the Father of our Lord Jesus Christ. . . That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit . . . [and]. . filled with all the fullness of God. Ephesians 3:14-19
That ye put off concerning the former conversation the old man . . . And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness. Ephesians 4:22-24
And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled. Colossians 1:21
We heard of your faith in Christ Jesus, and of the love which ye have to all the saints. Colossians 1:4
For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding . . . with all might, according to his glorious power, unto all patience and longsuffering with joyfulness. Colossians 1:9-11
But ye are come unto mount Sion, and unto the city of the living God . . .To the church of the firstborn, which are written in heaven . . . And to Jesus the mediator of the new covenant, and to the blood of sprinkling. Hebrews 12:22-24
Go on unto perfection. Hebrews 6:1
Now the God of peace . . .through the blood of the everlasting covenant, Make you perfect. Hebrews 13:20-21
For by one offering he hath perfected for ever them that are sanctified. Hebrews 10:14
Wherefore, holy brethren, partakers of the heavenly calling. Hebrews 3:1
This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners. 1 Timothy 1:15
Let us lay aside every weight, and the sin which doth so easily beset us. Hebrews 12:1
Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. Ephesians 5:25-27
But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you: Therefore, brethren, we were comforted over you in all our affliction and distress by your faith. 1 Thessalonians 3:6-7
Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?
Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you . . . To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints. 1 Thessalonians 3:10-13
These two classes of Scripture addressed to different characters and teaching two separate and distinct experiences in the economy of grace might be greatly extended.
Whoever will take the pains to examine the matter will find that, in the New Testament, the several terms that express the higher life occur more than as often again as those do that teach the first state of grace. And yet, to many, this more excellent way is hid by the veil of their own wisdom and prudence. (Matthew 11:25)
I once hear a minister undertake to prove that regeneration and sanctification were identical; his main argument was based on the fact that both were attributed to the same instrumentalities and suspended upon the same condition. His premises were correct, but the conclusion an egregious mistake. He should have noticed that entire sanctification is always enjoined and invoked upon such as already had the former experience.
It is true that the blood of Christ is the procuring cause of both pardon and sanctification. (Matthew 26:28; Hebrews 13:12) The Word of God the instrumental cause. (1 Thessalonians 2:13; 1 Peter 1:23; John 17:17; 2 Corinthians 7:1) The Holy Spirit the direct, efficient cause in both cases. (John 3:8; Romans 15:16) And faith the condition. (Romans 5:1-2; Acts 15:8-9)
What do we infer from this? Namely, that regeneration and entire sanctification are both moral changes.
What then becomes of the assertion that sanctification, when enjoined upon believers, denotes a growth when it is always ascribed to those means that produce transformation and not development.
How erroneous the teaching that makes perfection a development when the Word says that God "makes us perfect through the blood of the everlasting covenant."
Again, what nonsense to talk about gradual sanctification when the Bible always conditions it upon faith, the same as it does justification. It must, therefore, be instantaneous because appropriating faith is that simple act of the soul by which it takes the things that God holds out to us in the promises. The operation of the Spirit by which we discover our need and the Divine provisions, is usually gradual, but there must be an instant of time when the hand of faith grasps the needed blessing, when the object of faith becomes the fruition of the soul. Hence, I repeat, what is received by faith is purely a gift from God, and must be received instantaneously, or not at all.
If we were to sum up the confused teaching of many in the wilderness, we would only learn that sanctification is an inexplicable something, which everybody receives in conversion, subsequently attains by growth, and which no one, after all, can experience until death comes to accomplish that which the Son of God failed to do. This is no exaggeration of the theology taught in the terrible regions of Sinai. Surely there is a dense fog in the wilderness: "A day of darkness, and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains. (Joel 2:2) Let us thank the Lord that it is not the dusk of eventide, but the dawning of a brighter day. The "Sun of righteousness" is fast driving from the mountains-the churches-the morning fogs of the past night of error, and filling the world with the glorious light of the Gospel, and the rapturous songs of full salvation.
Ever since the dispensation of the Holy Spirit, those who have known most of God, and possessed in the largest degree the mind and Spirit of Jesus, have, with few exceptions, acknowledged an attainment in grace beyond justification. This Bible experience written by the Spirit upon the heart, often attains a strong under-current in the mind and affections, sweetens the whole life, endues with power from on high, and brings forth abundant fruit without being definitely professed. This is owning to the fact that sanctification, not having been taught as a definite provision in the will of God; they seek it in an indefinite manner being moved only by the common experience of a great want in the heart. Not having had definite teaching, their faith is only general, and their profession will likewise be indefinite. Nevertheless these possess, with some modification, the elements of "perfect holiness" and they largely adapt the language peculiar to this higher Christian experience. It is true that without the presentation of holiness to the mind as a definite object of pursuit, few possess concentration of faith enough to apprehend it. In this class we find Elder J. Winebrenner. In his work on regeneration, page 224, he speaks as follows: "It is not enough, you perceive, to be born again, but such are required likewise to grow in grace, to add to their faith and to 'perfect holiness in the fear of God,' and thus be made conformable to the image of little children. And where there is no such advancement and conformity, there can be no admission into heaven. Many new born souls, I fear, lose sight of this requirement. The covetousness, pride and bigotry which exists among professors, is decisive proof of this fact."
Had the above come from some professed advocate of distinct holiness, it would be looked upon as quite radical. "It is not enough to be born again," says Elder Winebrenner, but salvation proceeds still farther. He gives three things that are to follow.
1. Add to your faith.
2. Grow in grace.
3. Perfect holiness.
With the fist two points all Christians agree. The third is just what is now contended for by all engaged in the great holiness reform, and is opposed by all who antagonize this special work. According to Elder Winebrenner's theology, to be born again is not to be made perfectly holy. In describing the grace yet needed, he quotes 2 Corinthians 7:1 and here the Apostle identifies "perfecting holiness" with "cleansing from all filthiness of the flesh and spirit." Hence, Paul and Brother Winebrenner both concur in teaching a work of purification after regeneration. Though Paul here commands believers to cleanse themselves, this can only be done by coming to the "fountain opened for sin;" for nothing but the blood of Christ can wash away sin and cleanse from all unrighteousness. That a moral change was in the mind of Elder Winebrenner is evident from the fact that he speaks of "conformity to the image of little children" as the result of perfecting holiness. This implies a change of nature. "Where there is no such advancement and conformity, there can be no admission into heaven." Pretty strong, but so says the Word: "Nothing unclean shall enter therein." Observe that Elder Winebrenner does not ascribe the covetousness, pride and bigotry that exist among professors to a want of regeneration, but to the fact that newborn souls lose sight of the requirement to "perfect holiness in the fear of God." But now can we expect believers to seek this perfect heart purity when they are taught that regeneration exhausts the cleansing power of the blood of Christ?
In his New Testament Dictionary, Elder Winebrenner defines sanctification as a "perfect conformity of heart and life to the will of God" and for example cites 1 Thessalonians 4:3. Here again, Christians are admonished to undergo a cleansing which will perfectly conform their hearts and lives to the will of God. Thus this holy and fruitful saint of God acknowledged a degree of grace beyond regeneration.
In the light of the Bible, it is just as consistent to teach that a sinner can grow into a Christian as that a justified soul can grow into heart purity-grow sin out of his heart: in other words, there is just as much Scripture for regeneration by gradual development as for sanctification by any gradual process; for the latter is just as much the immediate effect of the Holy Spirit as the former, and just as much the direct gift of God, through faith, and the cleansing blood.
The media and conditions of justification and entire sanctification being the same, corroborates the Scriptures cited in chapter second in teaching that the latter, as well as the former, is a moral transformation. And since the two columns we have here presented, as will as many other Scriptures, show that the fist is an experience for sinners, and the second an experience for Christians, it follows that there are two successive moral changes, two Divine works of grace.
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CHAPTER 22 A
PURIFICATION A DISTINCT, INSTANTANEOUS WORK OF GRACE PROVED BY THE GREEK TENSES.
Most writers upon the subject of holiness have quoted largely from human authorities; these harmonious witnesses have doubtless contributed much to establish and advance this most important cause. But, in the preparation of this work I have felt specially called to present to the reader a book of Bible proofs. Nevertheless, finding truth of such vital importance in the Greek verbs of the New Testament, which the tenses of our language are inadequate to convey to the English reader; and regarding a work of this kind as quite deficient without these very important proofs, I devote this chapter to an investigation of this subject.
The authorities we quote will, I think, be quite satisfactory to all who possess any knowledge of their standing in piety and scholarship.
In an article in the Church Advocate, about two years ago, from the pen of Elder B. F. Beck of Pennsylvania, the write observed that the Scriptures usually cited in proof of a second work of grace are in the aorist tense. So they are, but the brother presumed to tell his readers that that tense related only to past time. Thus, he, and I presume many of his readers, rejoiced in the discovery of a plan by which all prayers, promises and commands, setting forth a higher Christian experience were construed into past blessings, hence enjoined no present duty or attainment. To say the least of this theory, it would require an entire revision of the New Testament. So that when Paul says to his brethren, "Present (aorist) your bodies a living sacrifice," it should be changed to, "You did present your bodies," etc. "Purge (aorist) out the old leaven," to "You have purged out," etc. "Cleanse (aorist) yourselves from all filthiness of the flesh and Spirit," to "You have cleansed," etc., throughout the Testament.
I think it much preferable to be changed ourselves "from glory to glory" by a second application of the blood than to change the Word so much to avoid it. It is but an easy, momentary work for God to adjust us to the Bible, but a dreadful task to adjust the Bible to ourselves.
But we have charity as well as good reason to believe that the brother above referred to did not willfully teach error, for his position seems to be taught in Bullion's Greed grammar. He defines it thus: "The Aorist represents an action simply as past; as "I wrote."
As to whether this is correct of not will be made plain as we proceed. In fact the author seem to teach otherwise on the same page. "It (the aorist) differs from the imperfect inasmuch as the aorist denotes what is always customary; the imperfect what was customary during the specified period of time." This agrees with Dr. Steele: "Except in the indicative, it (the aorist) is always timeless," it may be used in reference to acts past, present, or future, instead of the past only. Had Elder Beck, and I presume his authority, Bullion, confined their remarks to the indicative mood, I presume they were correct; for, says Goodwin, "The aorist indicative expresses the simple momentary occurrence of an action in past time, a I wrote." According to this author, it is only in the one mood that the aorist is confined to past time. Harknes's Greek grammar, a later work, which has quite commonly supplanted Bullion, and, I think, is about the most popular Greek grammar now in use, gives the active voice of the aorist as follows (Aorist, First Book, page 75):
INDICATIVE
SUBJUNCTIVE
OPTATIVE
IMPERATIVE
INFINITIVE
PARTICPIPLE
e Bouleusa
I advised
Bouleuso
I may advise
Bouleusima
I might advise
Bouleuson
Advise
Bouleusai
To advise
Bouleusas
Having advised
Surely no one will affirm that "I may advise," "I might advise," and the imperative command, "advise," denote action in the past.
James McKnight quotes Blackwell as saying, "That the first and second aorist in the potential and subjunctive moods, which are futures too, are often, in sacred and common writers, equivalent to the future of the indicative. He also acquiesces in the statement.
We have, then, the testimony of standard authors generally, that the aorist is used with reference to present and future action, as well as past. This, the Scriptures themselves abundantly show.
That our readers may comprehend more fully the force of the Scriptures, we shall herein present, and the arguments adduced there from, we give you the tenses of the Greek verb as defined by the standards of the language.
The present tense denotes what is now going on, and indicates a continuous, repeated or habitual action, as 'I am writing;' the imperfect denotes the same continuity or repetition in the past, as, 'I was writing;' the perfect denotes an action as finished in the present, as 'I have written; my writing is just now finished.' The pluperfect denotes an act, which took place before another past act. The future denotes an act in future time; future perfect-an action as finished at, or before a certain future time.
But as we have already intimated, it is the aorist that particularly throws light upon the distinctive works of grace in the soul; hence I take the greater pains to establish its real meaning in your minds.
Says Bullion, "When actions of both kinds are mingled in a narrative, the continued action is often expressed by the imperfect and the momentary by the aorist, as "He ran forth (the aorist) and continued barking at the (the imperfect). The barbarians received (aorist) the peltastea and fought (imperfect) with them. But when the heavy-armed soldiers were near, they turned (aorist), and the peltastea immediately pursued them," imperfect. Again, "The aorist does not, like the imperfect, express continuance, it is used to express momentary action."
"We have," says Dr. Steele, "in the English no tense like it. Except in the indicative it is timeless, and in all the moods indicates what Krenger styles, "singleness of act." This idea our translators could not express without a circumlocution in words having no representatives in the Greek. "The poverty of our language," says Alford, "in the finer distinctions of the tenses, often obliges us to render inaccurately and fall short of the wonderful language with which we have to deal." His annotations abound in attempts to bring out the full significance of the tenses. For instance, in 2 Corinthians 12:7, "to buffet me," (present tense) is best thus expressed in the present. The aorist would denote but one such act of insult." This has been noted by both Chrysostom and Theophylact."
Buttman, in his recent New Testament grammar says, "The established distinction between the aorist, as a purely narrative tense, expressing something momentary, and the imperfect, as a descriptive tense, expressing something contemporaneous or continuous, holds in all its force in the New Testament."
Says Winer, "Nowhere in the New Testament does the aorist express what is wont to be," i.e., it never expresses a state of being, but a "momentary act." The later two authors are regarded by scholars as among the most competent New Testament grammarians.
To the above we add yet Goodwin, "The aorist expresses the simple momentary occurrence of an action." Here we have the united testimony of Dr. Steele, Dean Alford, Krenger, Bullion, Chrysostom, Theophylact, Buttman, Winer and Goodwin, that the aorist tense is always expressive of a singe and momentary act, it never denotes a continuous or repeated action, its distinguishing features may well be described as suddenly and once for all. Says Steele, "The fact which impresses us in our investigation is the absence of the aorist and the presence of the present tense whenever the conditions of final salvation are stated. Our inference is that the conditions of ultimate salvation are continuous, extending through probation, and not completed in any one act."
But the Scriptures themselves will best satisfy the reader's mind as to the peculiar force of the aorist. In the following texts, Dr. Steele and Dean Alford are responsible for the designation of the tense, and not myself. The latter, in his valuable translation, has often used such words as "continually," "persistently," "repeatedly," to indicated the aorist tense.
I think it preferable in the main to use the common version, designating the tenses as they have.
Luke 13:24. Strive (present tense-persistent action) to enter in (aorist tense-once for all) at the strait gate.
Luke 18:13. But smote (imperfect, smote repeatedly) upon his breast, saying, God be merciful (aorist-pardon instantly) to me a sinner.
Hebrews 11:6. For he that cometh (present, persistently) to God, must believe (aorist, definitely grasp two facts) (1) that He is, and (2) that He is a rewarder of them that diligently seek Him.
John 5:41. How can ye believe (aorist), which receive (present, continually, habitually receive) honor one of another, and seek no the honor that cometh from God only?
"This interrogatory implies the impossibility of a single genuine act of faith, springing up in a heart persistently courting human applause." (Dr. Steele)
John 11:26. And whosoever liveth and believeth (present, perseveringly) in me, shall never die (aorist)
The use of the aorist, in speaking of death, is in accordance with its specific force, since that is an event that is once for all.
Matthew 8:2. And behold, there came a leper and worshipped (imperfect, kept worshipping) Him saying, Lord, if thou wilt, thou canst make me clean (aorist, cleanse me once for all). And Jesus put forth (aorist, instantly) His hand and touched (aorist) him, saying, I will: be thou clean (aorist, be thou instantly, and once for all cleansed).
The leper prayed not for gradual, but instantaneous cleansing, and it was cone at a single stroke according to his faith.
Touch and cleanse me blessed Savior,
Take away my inbred sin;
I am longing for this favor,
Longing to be pure within.
Matthew 14:36. And besought (imperfect, kept beseeching) Him that they might only touch (aorist, just once) the hem of His garment; and as many as touched (aorist, but once) were made (aorist, instantaneously) perfectly whole.
Luke 17:14. And it came to pass, that as they went (present, progressive action-were going) they were cleansed (aorist, instantaneously).
John 2:16. Take (aorist, instantly) these things hence; make not (present, be not continually making) my Father's house a house of merchandise.
1 Corinthians 15:34. Awake (aorist, at once) to righteousness and sin not (present, be not sinning).
These examples abundantly esta5inblish the position of our New Testament grammarians that "the aorist tense never indicates a continuous, habitual, or repeated act."
Let us now note the use of this tense in enjoining the higher Christian experience of entire purification.
Matthew 23:25-26. Woe unto you, scribes and Pharisees, hypocrites! for ye make clean (present, are constantly cleansing) the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse (aorist, 'at a stroke,' Alford) first that which is within the cup and platter, that the outside of them may be clean (aorist, may become instantly clean) also.
Observe that Christ taught an inward and instantaneous purification, which immediately wrought outward purity; it is the cleansing of the "flesh and spirit;" and had He commanded a gradual cleansing, He would have used the present tense-cleanse by degree.
John 17:17, 19. Sanctify (aorist, once for all) them through thy truth. . . . And for their sakes I sanctify (present tense) myself that they also might be sanctified through the truth.
Let it be remembered that Christ was sanctified with His own blood, Hebrews 10:29, and made "perfect through sufferings." Hence it is evident that He was then being sanctified, or was then suffering out the conditions of a perfect Savior; that we might be entirely sanctified by an instantaneous application of His blood.
The word "sanctify" in verse 17, as Daniel Steele has observed, and as all can see by reference to the Greek Testament, and the case endings given by Harkness on page __ of this work, is in the imperative mood. It may seem strange that Christ should petition the Father in the imperative, which is virtually commanding Him. But, when we take into consideration that the Redeemer of our lost race was then enduring the inward "pains of death" and "sorrows of hell," the awful conditions imposed by Divine justice in the eternal covenant, it was meet that, in view of the speedy consummation of Hi s death for our redemption, He should now claim His hard-earned and dearly-purchased trophies, that He should demand the fulfillment of the covenant of the part of justice: even the complete emancipation of all believers from the power and inbeing of sin. However that may be, it is certain that Christ in the above text puts in a claim before the Court of Heaven for the sanctification "of all them that believe on Him through the word" and presents the same in the imperative aorist. Says Winer: "In the New Testament the obvious distinction between the imperative aorist and the imperative present is uniformly maintained. The imperative aorist denotes an action that is rapidly completed and transient or viewed as occurring but once. The imperative present denotes action already commenced and to be continued, or an action going on, or to be frequently repeated.
Thus, all can see that in the use of the tense, the Holy Spirit represented Christ's sanctification, i.e., by His suffering, as then going on, but that of the disciples to be effected in the future, by the power of God, and a rapidly completed work never to be repeated. And such it was, when, on the day of Pentecost, the Sanctifier came "suddenly" and they "were all filled with the Holy Spirit."
Dean Alford renders Acts 5:11 as follows:
But we habitually believe that through the grace of our Lord Jesus Christ we were saved (aorist, by a momentary and completed act) even as they.
Philip Doddridge also translates this verse in application to present salvation, instead of final, as in the common version. Judging these to be correct, we have here a beautiful representation of the distinct and instantaneous work of entire sanctification; for the salvation here referred to is purification of the heart by the full reception of the Holy Spirit. (See verses 8 and 9)
When I wrote on the believer's consecration, I had not seen Dr. Steele's exposition of the tenses from Alford's translation. Please compare what I have written on Romans 6:13 with the following.
Nor render repeatedly (present imperative) your members as instruments of sin, but render (aorist, by a final act of unreserved surrender, once for all) yourselves (not your members by a repeated and piecemeal consecration) to God, (or for God's cause, says Tholuck) as alive from the dead.
Alford here remarks, "The present imperative denotes habit; the exhortation guards against a recurrence of a devotion of the members to sin; this, the aorist imperative, on the other hand, as in chapter 12:1, denotes an act of self devotion to God once for all, not a mere recurrence of the habit"
The common version employs the same form of expression in both the negative and positive commands of this text, and as yielding the members unto sin naturally involves the habit of sinning, we might reasonably suppose that "yielding yourselves unto God" denotes continual or habitual devotion; but here the common version misleads the mind, the two yields are entirely different: the fist being present tense expresses prolonged action, and demands abstinence from the practice of sin all through life; the second being an aorist, centers the mind upon a single point of time and a definite act of absolute and once for all abandonment to God, in which our entire "self" is transformed into the image of the Creator and all our power devoted in pure love service to God. Dean Alford, the profound scholar and English translator, is no advocate of the "second grace" of which he has in the above rendering and note, brought out such a striking proof.
Romans 12:1. I beseech you, therefore by the mercies of God, that ye present (aorist) your bodies-entire, as a single act, never needing to be repeated.
The body is specified because, says Tholuck, it is the organ of practical activity, or, as Olshausen, Dewette and Alford say, "as an indication that the sanctification of Christian life is to extend to that part of man's nature which is most completely under bondage to sin."
If, in Paul's conception, believers were to be sinning and repenting all their days, as the best that grace could do for them, he would have used the present imperative, "Be presenting your bodies again and again."
In Alford's note on 1 Peter 2:5, he says, "the aorist is here used because no habitual offering, as in rite or festival, is meant, but the one once for all devotion of the body, as in Romans 12:1, to God as His." Both of these are therefore proof texts of a sharply defined transition in Christian experience called entire consecration, the human part of entire sanctification. That neither of these texts refer to justification is shown (1) by the fact that the persons addressed are already Christians; (2) by the requirement that the sacrifice be holy (Romans 12:1), that is accepted, as the lamb was examined by the priest, and pronounced fit for the sacrifice, or acceptable to Jehovah; and 1 Peter 3, 5 require a holy or accepted priesthood, both of which requirements symbolize a state of justification before God." (Steele) I may add that the Divine part, the all saving result of this believer's consecration is expressed in the following verse: "Be ye transformed by the renewing of your minds, that ye may prove what is that good and acceptable and perfect will of God." As soon as the sacrifice "toucheth the altar it is made holy," wherein God "makes known unto us the mystery of His will"-the glories of full salvation "which He purposed in Himself."
Romans 13:14. But put ye on (aorist, a single definite act) the Lord Jesus Christ, and make not (present, quit making) provision for the flesh, to fulfill the lusts thereof.
Acts 15:9. And put no difference between us and them: purifying (aorist) their hearts by faith.
Alford renders "instantaneously purifying." Here Steele observes, as we have also in a previous chapter, that "This verse is a key to the instantaneous sanctifying work of the Holy Spirit, wrought in the hearts of believers on the day of Pentecost, since the words "even as He did unto us" refer to that occasion. (See Acts 14:45-47)
1 Corinthians 5:7. Purge out (aorist, a final and instantaneous purification) therefore the old leaven, that ye may be a new lump.-All "renewed," the old nature entirely removed.
1 Corinthians 6:11, as translated by Alford, and commented upon by Steele: "But ye washed yourselves (aorist, middle) by submitting to outward baptisms; ye were sanctified (aorist, ye were justified). Here the sanctification is a momentary and completed act, the same as the justification. By the figure called the inverted chiasmus, the words "were justified" are placed last. The natural English order would be "were justified in the name of the Lord Jesus and were sanctified by the Spirit of our God. See Meyer."
Romans 6:6-7. Knowing this, that our old man is crucified (aorist, was crucified once for all) with him, that the body (being or totality) of sin might be destroyed (aorist, at a stroke), that henceforth we should not serve sin (present, habitually). For he that is dead (aorist, died once for all unto sin) is freed from sin.
The aorist here teaches an instantaneous death stroke to inbred is, and that there is no need of a slow and painful process, lingering until physical death or purgatorial fires end the torment. Men are not crucified limb by limb-after one part is dead finding a hand, or arm, or finger alive-but the whole life is extinguished all at once. A class of interpreters who are afraid of entire sanctification in this life and are especially horrified at an instantaneous purification by one stroke of Omnipotence, tone down "destroy" to "render inoperative or powerless." The strength of this verb will be seen by studying the following texts where it is rendered by "abolish" or "consume" or "destroy." 2 Corinthians 3:13; Ephesians 2:15; 2 Timothy 1:10; 1 Corinthians 6:15, 26; 2 Thessalonians 2:8; Hebrews 2:14.
2 Corinthians 1:21-22. Now he which stablisheth (present, continually) us with you in Christ, and hath anointed (aorist) us, is God; Who hath also sealed (aorist) us, and given (aorist) the earnest of the Spirit in our hearts.
The anointing, sealing, and endowment of the Spirit are different phases of the one instantaneous work of salvation.
2 Corinthians 6:13. Be ye also enlarged (aorist).
The aorist in this place distinguishes it from an ordinary and gradual growth of the Christian. It clearly points to a sharply defined experience, the sudden baptism and complete infilling of the Holy Ghost, and they having been already inducted into the Church of God, this is necessarily a second gift of the Spirit.
2 Corinthians 7:1. Having therefore these promises, dearly beloved, let us cleanse (aorist) ourselves from all filthiness of the flesh and spirit.
Had the Apostle referred to a gradual purification by self culture, etc., he would have used the present tense, but the aorist emphatically teaches a moral change to be wrought instantaneously, and one that never needs repetition. This is so apparent that we feel assured on one can fail to see it.
Galatians 1:15-16. But when it pleased God, who separated (aorist) me from my mother's womb, and called (aorist) me by his grace, to reveal (aorist) his Son in me, that I might preach him among the heathen.
After the Apostle's birth and calling, or conversion, there was an instantaneous revelation of the Son of God within, to the spiritual eye, as there had been an objective revelation of the form of the Son of man to Paul's physical eye on his way to Damascus. Both Elliott and Alford insist that the sequence of tenses here teaches that this inward revelation of Christ was after conversion. (Steele)
Had Paul used the present tense, which expresses continued action, this revelation of Christ might apply to the preaching and exemplification of Christ in him, but the aorist will allow no such construction, it absolutely points to a momentary experience. It is, indeed, just what Christ promised to the Church, "He that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him." (John 14:21)
Notice, also, the object of this full revelation of Christ to the soul, i.e., "That I might preach Him among the heathen." This was Paul's Pentecost, as Christ had said to the disciples, "That repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem." "But," He adds, "tarry ye in the city of Jerusalem until ye shall be endued with power from on high," yea, he "commanded them that they should not depart from Jerusalem but wait for the promise." For only those vessels in the Lord's "great house" that purge themselves entirely are "sanctified and meet for the Master's use." God can bear more salvation to a lost world in a clean vessel of one-quart capacity, than in a bushel measure in whom "His Son" is not yet "revealed" as sanctifier, and the all pervading life.
Ephesians 4:22-24. That ye put off (aorist) concerning the former conversation the old man, which is corrupt according to the deceitful lusts. . . And that ye put on (aorist) the new man, which after God is created (aorist) in righteousness and true holiness.
Here is affirmed the negative, positive, and Divinity of a great work of grace, an absolute moral transformation enjoined upon members of the "household of God;" an instantaneous change in which the old man-Adamic nature-is laid off in toto, and Christ is fully invested once for all.
Galatians 2:19. For I through the law am dead (aorist, "died" suddenly) to the law, that I might live to God.
Here is a perfect answer in Paul's testimony to the advocates of a lingering death of the old man continuing up to the separation of soul and body. There was a time when Paul died to sin by a crucifixion-a short and sharp kind of death-and the old man lived no more.
Some people are forever on the cross, always dying, but never dead, because they do not grasp the sin-slaying power. (Steele)
Galatians 5:24. And they that are Christ's (have given themselves a living sacrifice to Him) have crucified (aorist) the flesh (sarka-evil nature) with the affections and lusts.
Here is a striking proof of the second work, for, in the 17th verse the Apostle represents the Galatians as possessing the Spirit of adoption, and yet encumbered by the flesh, it not having been crucified while in this first state of grace. Therefore the experience taught in verse 24 is subsequent to regeneration and an instantaneous transition into an entirely new moral state.
Galatians 4:19. My little children, of whom I travail in birth again until Christ be formed (aorist) in you.
The great Apostle to the Gentiles once travailed in soul for the spiritual birth of those "little children: and because they are now all "children of God by faith in Jesus Christ." (Galatians 3:26) He "also labored, striving " to "present every one perfect in Christ Jesus."
The aorist in the above text portrays the King eternal "coming suddenly to his temple," which He had afore prepared unto glory," and entering in once for all. Here is a new and wonderful influx of Divine life and light and glory.
Ephesians 1:13. After that ye believed (aorist), ye were sealed (aorist).
Here an interval is place between the first act of appropriating faith, which secures pardon and that grasp of faith by which the seal of the Holy Spirit is Divinely impressed upon the soul. And by the use of the aorist tense, each is declared to be a distinct and momentary experience, never to be repeated, each placing the soul on a new and higher plain of life.
Ephesians 3:16-19: Here, says Dr. Steele, we have seven aorists in four verses: "grant," "be strengthened," "dwell," or take up his abode, "may be able," "to comprehend," "to know," and "be filled." May we not infer that Paul chose this tense to convey most strongly and vividly the ability of Christ to do a great work in a short time, to save believers and to endow them with the fullness of the Spirit in an instant? If gradual impartations of the Sanctifier had been in his mind, is it not strange that he did not use one present tense to express endowment by degrees? How strongly and positively the second, distinct experience of Divine grace is seen at every advance step in the examination of the Greek tenses.
Ephesians 4:13. Till we all attain (aorist) unto the unity of the faith, and of the perfect knowledge of the Son of God, unto the full-grown man, unto the measure of the stature of the fullness of Christ. (Alford's Version)
The perfection of the saints is here expressed by a definite and momentary arrival at a point where faith merges into knowledge, where a Savior believed becomes a Savior fully realized. See Olshausen's full comment. This transition from faith to full knowledge is a crisis expressed by the aorist. It is when the Paraclete purges the film of inbred sin from the eye of the soul, and Jesus, as a living, loving, glorified and complete Savior, is manifested to the spiritual vision. The child, the imperfect believer, becomes a perfect man, [changed from the first or babe state, i.e., "in Christ, yet carnal"] and reaches the fullness of Christ; that is, the abundance which He has to bestow, a fullness excluding all sin, but capable of eternal increase. That this point is before death is shown by the consequences which follow in the present life, as detailed in verses 14-16. (Steele)
Ephesians 5:25-27. Husbands, love (present tense, be constantly loving) your wives, even as Christ also loved the church, and gave (aorist) himself for it; That he might sanctify (aorist) and cleanse (aorist) it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.
On this text, Ellicot, Bishop in the Church of England and professor of Divinity in King's College, London, thus comments: "Both sanctification and purification are dependent on the atoning death of Christ. There is thus no necessity to modify this plain and natural meaning of the verb, to sanctify. Here it neither implies simply consecration, on the one hand, nor expiation, absolution, [pardon] on the other, but the communication and infusion of holiness and moral purity." This blessing, being bestowed upon the Church and not sinners, does not, as Ellicott has well observed, refer to pardon.
It is therefore a second, or higher attainment of grace, and, as set forth by the aorist, it is a definite and momentary act of purification.
Colossians 1:9. That ye might be filled (aorist) with the knowledge of His will, in all wisdom and spiritual understanding.
Full knowledge of His will. (Alford)
Exact knowledge of His will. (Emphatic Diaglot)
That ye may fully attain to the knowledge of His will. (Conybear & Howson)
The Apostle had just "heard of their faith in Christ Jesus" and "love in the Spirit," when he prays that they might have this additional gift of grace, even the fullness of spiritual light and knowledge, bequeathed in the "will" of their heavenly Father. Compare Romans 12:2; Colossians 3:10. This complete filling of the soul, expressed in the aorist, is a momentary work, and instantaneous enduement.
Colossians 3:5. Mortify (aorist, kill outright) therefore, your members which are upon the earth fornication, uncleanness,) etc.
Again, we refer you to Bishop Ellicott. "Let nothing live inimical to your true life, hidden in Christ. Kill at once (aorist) the organs and media of a merely earthly life."
Some think that this process of mortification must be carried on through life, that they must ever keep a little sin on hand in order to be mortifying it. But nekrosate-mortify-does not mean repress, but to make dead, to destroy, and the use of the aorist denotes a sudden and final death stroke to inbred sin and all its manifestations.
Colossians 3:8. But now ye also put off (aorist) all these: anger, wrath, malice, blasphemy, filthy communication out of your mouth.
"The aorist imperative," says Steele, "is a broom that sweeps the heart clean at one stroke of Omnipotent power."
Verse 12: Put on (aorist) therefore, as the elect of God, holy and beloved bowels of mercy, kindness, etc.
By the incoming of the abiding Comforter all the excellencies of the Christian character are to be at once assumed. This is the positive side of entire sanctification, the negative being the mortification of sin in verse 5. (Steele)
1 Thessalonians 3:13. To the end He may stablish (aorist) your hearts unblameable in holiness before God.
Here the tense denotes an instantaneous work in the heart by which it is, by the power of God, stablished in perfect holiness; and the recipients already "knowing their election of God," the second work of grace is in this verse most emphatically asserted.
1 Thessalonians 5:23. And the very God of peace sanctify (aorist) you wholly. (A momentary and once for all work, most assuredly.)
2 Timothy 2:21. If a man therefore purge himself-purify himself instantaneously, the works "sanctified" and "prepared" in the same verse are both in the perfect tense to denote the permanent result of the definite act of purging.
Titus 3:5. Which He shed (aorist) on us abundantly.
A very true description of the "sudden" sanctification of the disciples on the day of Pentecost; and, since Paul lays down this Holy Spirit renewal, preceded by regeneration, as the uniform order of salvation, it follows that there is to be a personal, distinct, and momentary Pentecost for every regenerated believer.
Hebrews 4:11. Let us labor (aorist) therefore to enter into that rest.
Having examined the word here rendered by labor, we observed, in the chapter on Hebrews, that it should have been translated haste. Dr. Steele has noted the same fact. "The word "labor," says he, "in the Greek is radically the same as haste in Joshua 4:10. 'And the people hasted (aorist) and passed over.' The fact that the word labor is in the aorist positively precludes the idea of an effort prolonged through life, as we have very clearly shown that that tense always points to an act of momentary duration. There is, therefore, perfect agreement between the meanings of the word spoudasomen-hasten-and the aorist tense, in which it is used, which never denotes any thing by instant action. The exhortation, therefore, enjoins an immediate and vigorous effort to enter at once into the rest of faith.
Hebrews 12:12. That He might sanctify (aorist, once for all, by an instantaneous application) the people with His own blood, suffered without the gate.
1 Peter 1:15. So be ye holy (aorist), i.e., become ye holy by one momentary, all-surrendering act of faith. Verse 16, according to the received text, translated word for word in the Emphatic reads as follows: "Holy one, become (aorist, instantaneously) you." The aorist in these verses indicates a speedy transition from indwelling unrighteousness to perfect holiness; and the injunction being addressed to "new born babes" necessarily involves a second moral change.
Hebrews 13:20-21. Now the God of peace . . . through the blood of the everlasting covenant, make you perfect (aorist).
Here is Christian perfection attainable now, not maturity, but expurgation, through a single momentary touch of the blood, by the finger of God.
1 John 1:9. If we confess our sins, He is faithful and just to forgive (aorist) us our sins, and to cleanse (aorist) us from all unrighteousness.
Now we know that the flesh (sarka-corrupt human nature) is unrighteousness. We know also, by the Word of God, and universal experience, that this vein of inborn sin remains after pardon has taken place. Therefore these two aorists do not denote one complex act, but two insolated and successive works of grace. The cleansing is just as definite and instantaneous as the forgiveness. Pardon takes place at the threshold of the Kingdom, by cleansing, while "walking in the light" and enjoying Christian fellowship. (Verse 7)
1 John 2:27. But the anointing which ye have received (aorist) of Him abideth in you.
The purifying and illuminating baptism of the Holy Spirit, John expresses in the aorist, as a sudden and marked crisis to each individual, as at the beginning.
Many think it impossible to live in this world, free from corroding and perplexing cares, and restless anxieties. What saith the will?
1 Peter 5:7. Casting (aorist) all your care upon Him.
The following in Alford's note: "casting (aorist, once for all, by an act which includes the life) all your anxiety, (the whole of, not every anxiety as it arises, for none will arise if this transference has been effectually made) upon Him.
Oh, the wonders of full salvation! The very moment a "finished" and all comprehensive faith embraces the atonement of the uttermost Savior, "the days of our mourning are ended," "sorrow and sighing flee away," and the holy soul traveling on this "highway" "comes to Zion with songs of everlasting joy upon their heads."
We have now followed the "second grace" from Matthew to the Epistles of Saint John, and we find that, in all its phases, it is a transition expressed by the aorist tense; whether called purging, cleansing or purifying. Whether it be crucifixion, mortification, or destruction of the body of sin. Whether putting off the old man, or investing the new. Whether baptism anointing, or sealing of the Holy Spirit, or entire sanctification, or whether it is being made holy or perfect, or entering the rest of faith, it is invariably set forth as a distinct, instantaneous, and never to be repeated crisis, or moral change in the Christian's heart.
There seems, indeed, to be the greatest care and the finest precision in the use of the tenses in the New Testament. Take for instance the third chapter of Colossians, verse 5: "mortify," (aorist) kill instantly; verse 8-"put off," (aorist) instantly divest; verse 12-"put on," (aorist) by one distinct act of faith; verse 13-"forbearing (present) one another, and forgiving (present) one another," i.e., exercise these virtues constantly; verse 15-"let the peace of god rule (present, constantly) in your hearts . . . and be ye (present, always) thankful;" verse 16-"let the word of Christ dwell (present, perpetually) in you richly;" verse 18-"wives submit (present, constantly) yourselves;" verse 19-"husbands, love (present, at all times) your wives;" verse 20-"children obey (present, in everything) your parents;" verse 21-"fathers, provoke (present, at any time) not your children."
Says Steele: "Thus a series of present imperatives extends through this chapter, and to verse 6 in chapter 4, enjoining daily recurring duties. But the aorist imperative is always used when the duty of putting away sin from the heart, and putting on the fruits of the Spirit is commanded. Let the candid reader examine this chapter, and he will see that the reason for the use of the aorist is that entire sanctification, and fullness of the Spirit, are viewed as a work to be finished at a stroke, while duties to our fellow men are to be constantly repeated. No other account can be given for the alternation of the tenses in the imperatives in this chapter." Again, in the close of his invaluable chapter on the Greek tenses, this writer observes that "the verb hagiazo, to sanctify, is always aorist or perfect.. See Acts 20:32; 26:18; Romans 15:16; 1 Corinthians 1:2; 2 Timothy 2:21; Hebrews 10:10, 29; Jude 1.
The same may be said of the verbs katharizo, and haguizo-to purify. Our inference is that the energy of the Holy Spirit in the work of entire sanctification, however long the preparation, is put forth at a stroke by a momentary act. This is corroborated by the universal testimony of those who have experienced this grace.
What honest lover of truth can conclude otherwise? Many thanks to Dr. Steele and others for the precious truth they have brought out of the original text.
The advocates of a false doctrine are always compelled to take refuge in the most obscure portions of Scripture; and as these are properly interpreted by clearer light, they fail to answer their purpose. But while the distinct experience of Christian perfection stands out in bold relief in all the Holy Bible, each additional ray of light increases the magnitude and multiplies the number of proofs; and when we look into the pure, original Word, every apparent line of whey is resolved into distinct and harmonious luminaries of this full and instantaneous work of Divine grace in the soul. Hallelujah!
Jesus speaks the second time, "be clean;"
His touch now removes my inbred sin.
Suddenly glory from heaven above,
Ushers at once the Sabbath of love.
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Chapter 22 B 
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CHAPTER 23
SOME OF THE PARABLES TEACH THE TWO DISTINCT WORKS OF GRACE.
By saying that some of them teach it, does not imply that others teach the opposite. Some Scriptures teach salvation as a whole, others in detail, describing the successive degrees of it attainment, but this implies no discord in their testimony.
And Jesus answered and spake unto them again by parables, and said, The kingdom of heaven is like unto a certain king, which made a marriage for his son . . . and the wedding was furnished with guests. And when the king came in to see the guests, he saw there a man which had not on a wedding garment: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. (Matthew 22:1-3, 10-14)
All the guests had been invited by the king's messengers, they accepted the invitation, entered the king's mansion, and participated in the royal feast, i.e., the blessings of the "kingdom of heaven." But, on viewing the guests, the king found one that had not on the wedding garment. "How comest thou in hither?" You see, he was actually in the king's house-"the kingdom of heaven"-he was found among the other guests, yet had not on the wedding garment, which evidently means the "robe of spotless purity," or the "righteousness of God" with which we are to be invested after entering the kingdom; this is the uniform order of the Bible. Not sinners, but the bride, the Lord clothes with the "garment of salvation" and "covers with the robe of righteousness." (Isaiah 61:10) God calls the world to repentance, but "Zion"-the Church-to "awake, put on thy strength" and "put on thy beautiful garments, O, Jerusalem the holy city." (Isaiah 53:1)
But seek ye first the kingdom of God and His righteousness; and all these things shall be added unto you. (Matthew 6:33)
We have seen that this wedding garment is the "robe of righteousness," and here Christ makes a distinction between the "kingdom of God" and "His righteousness," the latter is something that is to be sought in addition to, and subsequent to entering the kingdom. Hence Paul longed to see his brethren at Rome and impart to them the "fullness of the blessing of the Gospel" "for therein is revealed the righteousness of God from faith to faith." They had sought, and entered the kingdom of God, and now he wanted them to "seek His righteousness," the "wedding garment."
Hear "what the Spirit saith to the Churches:" "He that overcometh the same shall be clothed in white raiment; and I will not blot out his name out of the book of life." (Revelation 3:5)
Two things are here promised on condition of overcoming: (1) I will clothe him; (2) I will not blot out his name out of the book of life." Does not this prove that the Bridegroom only offers the "white raiment"-"wedding garment"-to such whose names were previously written in the book of life? If receiving the robe were inseparable from entering the kingdom, or enrolling new subjects, the Spirit would have said, "He that overcometh the same shall be clothed in white raiment and I will enter his name in the book of life," instead of "not blot out." But such a proposition could not be addressed to the Churches; it would properly belong to the world, to outsiders. This voice from the midst of the "seven golden candlesticks," John corroborates in his first Epistle (1 John 5:4).
First we are born of God and have our name written in the book. Second, overcome the world by faith, and, as a prize, we then receive the beautiful "white garment"-the "robe that is washed and made white in the blood of the Lamb."-"a pure and holy nature," "for the fine linen is the righteousness of the saints," "clean and white." (Revelation 19:8)
Thus, I have briefly shown that this parable of the Savior comports with the Scriptures elsewhere.
It matters not whether we apply the inspection in the parable to the final judgment, or the time that "Is come when judgment must begin at the house of God,"-1 Peter 4:17-the facts are the same; the man actually entered the kingdom here typified, but when sufficient time had been given, he was still found without the requisite qualifications for the final glory of the kingdom and was therefore cast out. If it were true, as some teach, that we must put on the pure white robes of perfect righteousness in the act of entering the kingdom, the should Christ have said, "The kingdom is not like a certain king," etc., who admitted a man not fully conformed to the costume of his royal palace.
It is one thing to enter the "kingdom of God," and another to "partake of His holiness." (Hebrews 12:7-10) Had this man, after entering, put on the garments provided for the guests, he would not have been confounded and cast out. And I fear that many are clinging to a hope of heaven simply because they were admitted into the kingdom of God's grace and consider not that "He that (already) hath this hope in him (through regeneration) purifieth himself even as He is pure." (1 John 3:3) What awful surprise and amazement when these shall hear the Judge proclaim, "Let him that is filthy be filthy still."
The Son of man shall send forth His angels, and they shall gather out of His kingdom all things that offend." (Matthew 23:41)
Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind, which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. (Matthew 13:47-48)
Here the idea of both good and evil elements entering the kingdom is most clearly taught. Hence the need of purification from all sin and unrighteousness, lest we be finally gathered out of the kingdom. This must surely be the fate of all who have in them any "thing that offend"-is opposite to the holy nature of God.
The parable of
THE TEN VIRGINS, MATTHEW 25:1-11,
teach us the same lesson. They were all virgins-members of the Church-all had lamps, and all had some oil in their lamps.
It is generally understood that the Lamps represent the profession of religion: oil is essential to the lamp, so a measure of grace is essential to a valid profession of Christ. Hence the oil in the lamps represents the grace of justification without which there is no true profession.
This measure of God's grace they all alike possessed. But five had a supply that was distinct from what their lamps contained, a measure of grace in addition to justification; while the other five relied wholly upon that grace which is consequent upon a profession of Christ. These, not having sought and obtained the "fullness" the "grace upon grace," will wake up when the Bridegroom comes to find, with awful consternation, that their lamps had "gone out;" or as in the margin, and other versions, "are going out." This shows that they had been burning, hence must have had oil in them. But now, when too late to buy: yea, when that very moment comes for which they had procured their lamps and oil and gone forth to watch, just then they find their lights going out, leaving them in the gloom of despair.
Dear reader, are you sure that you are in the kingdom? Well that is not enough, for the "kingdom of heaven is likened unto ten virgins," five of whom were foolish enough to be shut out of heaven at last. May you not be of that number? The light of many professors of religion will turn into darkness at the coming of our Lord and Savior; their justification into condemnation; because refusing the "more grace"-the filling of the vessel-"that which they have," or "seem to have, shall be taken away." Not having their "love made perfect," they will not have "boldness to stand in the day of judgment." (1 John 4:17)
The parable of the
HIDDEN TREASURE AND PEARL
beautifully concur with all the Holy Book, in teaching two stages of grace.
Again, the kingdom of heaven is like unto treasure hid in a field; which, when a man had found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.
Again, the kingdom of heaven is like unto a merchantman seeking goodly pearls: who, when he had found one pearl of great price, went and sold all that he had and bought it. (Matthew 13:44-46)
Seeking the kingdom applies to the penitent approaching the door of pardoning mercy.
Finding the kingdom here symbolized by the treasure and pearl, can only mean induction by regeneration; for, "Except a man be born again he cannot see the kingdom of God." (John 3:3) There was joy connected with this finding, evidently the joy of pardon. Now, what follows all this: A universal sell out, and investing all in the kingdom. What is this but the Christian consecration-the offering of self, with all that pertain to us, upon the altar of God, which sanctifies the gift. For, says Jesus, "If thou wilt be perfect, sell all that thou hast," etc. This transfer must be just as real as if made by an unconditional quit-claim to some man.
Notice, that when we fist find the kingdom, notwithstanding the joy, there is a strong tendency to hide it; to put the light under the bushel.
Again, remember that when we crossed the Red Sea of regeneration we were in the kingdom but had not reached our possession, which lay beyond the wilderness and Jordan, and could only be entered by a second miraculous passage. Hence, entering the kingdom is one thing, and taking possession of it a subsequent realization.
This parable of the Lord coincides very strikingly with the experience of the hundred and twenty disciples, with the Samaritans and the twelve disciples at Ephesus, who by faith received Christ, "the life," had the joy of pardon and sonship, and afterward took full possession of the kingdom in the mighty baptism of "righteousness and peace and joy in the Holy Ghost." (Romans 14:17) What do we see here but two distinct attainments in grace: 1st, the finding of the kingdom upon the condition of seeking and resulting in joy. 2nd, the full possession of the kingdom, or rather our perfect conformity to its holy law, and qualification for its enjoyment upon receiving the great "seal" of the kingdom-the "Holy Spirit of promise." The Divine order is, "Seek first the kingdom of God, and (second) His righteousness," by which the soul apprehends all the wealth and glory and fruition of the heavenly reign.
My God, I know, I feel thee mine;
And will not quit my claim,
Till all I have is lost in Thine,
And all renewed I am.
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CHAPTER 24
THE SECOND SHAKING-PURIFICATION OF THIS CHURCH, (HEBREWS 12:25-29)
See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire.
Strange as the following views may appear to some of our readers, be assured they are no inconsiderate conclusions. No strained effort to sustain a favorite doctrine. The truth here evolved, though corroborative, is not particularly needed to establish the "second grace," "which is in Christ Jesus," but will, we trust, strengthen and edify those who "inherit the blessing."
On the 30th of August 1879, the Holy Spirit in a special manner gave me the foregoing scripture. I had never clearly comprehended its meaning and I felt impressed that the Lord was about to lead me into a new vein of truth. I shut myself up with God and the Bible, when "the Comforter, which is the Holy Ghost," took most of the things that are contained in the following three chapters and showed them to me. Being fully assured that my mind had been led into the pure light of truth, we published it from the pulpit, much to the edification of the "holy brethren. We feel confident that the following chain of Scriptures, correlative with our text, will conduct every meek and candid reader into the same light it has your humble servant. We will find the foregoing words of the inspired Apostle a key to the prophetic description of the great work of holiness.
Two distinct shakings are here spoken of; first, that of the earth. Second, that of heaven.
The first was by the voice of Him that spake on earth, the second, by the same voice speaking from heaven. This can be none other than the Lord Jesus Christ, who, as never man spake, preached his own blessed Gospel on earth, and afterward spake with still greater power through the Holy Ghost sent down from heaven. Many, I presume, understand the terms "earth" and "heaven" literally, and refer the shaking in some way to the last day. But, I trust we shall be able to give Scriptural evidence that "earth" here means the unconverted world, and heaven the Church. Accordingly David says, "Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of Him." (Psalm 33:8) "O earth, earth, earth, hear the word of the Lord." (Jeremiah 22:29) "He that is of the earth is earthly and speaketh of the earth." (John 3:31) "Hear O heavens (the Church) and give ear O earth (sinners), for the Lord hath spoken: I have nourished and brought up children and they have rebelled against me." (Isaiah 1:2) Surely, the Most High would not address this complaint to the occupants of the real heaven.
The church may be denominated heaven to indicate the source and nature of its elements. Its Head and Founder "Is the Lord from heaven." The church is substantially the same as the kingdom, which is some twenty times, in the New Testament, called the "kingdom of heaven." They "are written in heaven" and have their "conversation in heaven." They are "blessed with all spiritual blessings in heavenly places in Christ," and even "now unto the principalities and powers in heavenly places is known by the Church, the manifold wisdom of God." They are the "heavenly things" that are purified with "better sacrifices," etc. (Hebrews 9:23) They dwell in a heavenly country" and are indeed a "heavenly Jerusalem." God Himself dwells in the midst of her and "where He is, is heaven." Therefore, when the church is shaken, it is, in this sense, the shaking of heaven.
Some commentators apply heaven in this text to the Jewish nation. But the Apostle, having just three verses previous called the "Church of the First Born" the "heavenly Jerusalem," the natural inference is that by the "shaking of heaven" he meant the Church. Also observe that this "once more: shaking was the subject of Christ's promise; He left many threats to the Jews, but promises to the Church. Besides, the idea of a blessing invariably attaches to a promise: hence, this promise would not apply to the demolishing of the Jewish Church, but fitly represents the sanctification of the Church of God.
But again, the heaven of our text cannot mean the Jewish Church, nor the literal heaven, because the same voice that was to shake it is that which the Apostle admonished the "Church of the First Born" not to refuse or disobey. Hence, the heaven shaking voice was positively addressed to the Church and not to the Jews as such, or to the planets above.
It will readily appear why the voice of Jesus shook the earth, or sinners only, but after His ascension both the world and the church. He included both Gentile and Jew under sin-"of the earth;" He laid open the hypocrisy of the former and rebuked the corruption of all. With searching power, He testified of the world that its "works are evil." He "condemned sin in the flesh" and with authority demanded repentance of all the guilty world. The world felt and trembled under His mighty words, His sin searching Gospel and holy life. Thus, "His voice then shook the earth." But the time had not come for Him to flay the "close girding," or inbred sin. Not being "made perfect through suffering" Himself, nor put to death for sin, He did not perfect the saints, nor smite with the sword of His Spirit the death blow to the "old man" that still remained in the Church. But when glorified He uttered His voice "once more" and sent down from heaven the "consuming fire" of the Holy Ghost upon this treacherous foe to the peace and prosperity of His kingdom. This self-annihilating sentence and sacrificial salt shook terribly the Church, and made a commotion in the surrounding world. Therefore, the second call in the way of salvation shakes heaven and earth. This Epistle bring a continued chain of arguments to induce the Hebrew Christians into the "most holy faith," the Apostle has most assuredly, in the language of our text, admonished them against "refusing" the voice, or turning away from Him who speaks the second time the death of sin.
The two distinct calls of the Gospel are attended by the same effects in all ages. The Gospel of repentance speaks to the "earth," it "convicts of sin, of righteousness and judgment;" it awakens and leads the guilty culprit beneath the fiery summit and awful thunders of Mount Sinai where he is terribly shaken by the iron grip of the law. But, having heard the soothing accents of mercy from Calvary and passed on to Mount Zion, the "heavenly," ere long he will find "sin revive," (it having been stunned by the incoming new life), and with Paul, it remains for him yet to die. (Romans 7:9) Now comes a trying test, he trembles beneath the death sentence. At this point God is compelled to "scourge every son that He recieveth" "that they might be partakers of His holiness." (Hebrews 12:5-10) Though severe, it is a gracious "promise, saying, yet once more I shake," etc., for, "This word yet once more signifieth the removing" of the body of sin. The voice that teaches the "first faith" only, may shake the earth with conviction; but there sit unmoved, the members of the Church, steeped in tobacco, indwelt with pride, selfishness, covetousness, and other species of idolatry. Resting in a past experience and present profession, they smile complaisantly at, and five an occasional amen to the truth that hits and agitates the poor sinner. But let one who has tarried in the "upper room" holiness meeting until filled with the old prophetic fire grasp the two-edged sword and definitely smite sin in the world and in the Church, how soon we see "shaken not only the earth, but also heaven.
"Wherefore," says the Apostle, "let us have grace whereby we may serve God acceptably with reverence and godly fear," that is, let us not "turn away from Christ" in this second crisis: for its elimination only makes room for the "more grace" whereby we may serve God acceptably. For they, alone, who have bee "made from sin" have properly "become servants to God;" and the sanctified only are "meet for the Master's use."
Thus we see that the view we have taken of this scripture comports with the Word generally. Let us now examine the same declaration elsewhere in the holy Book.
According to the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you: fear ye not. For thus saith the LORD of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts. (Haggai 2:5-7)
The rebuilding of the temple is the subject under consideration. This ancient abode of the great Shekinah was such a marked figure of the church of god that it is seldom spoken of by the holy seers, but what the Spirit of prophecy flashes forth in interspersed references to the "spiritual house." Says the prophet, "The glory of this latter house shall be greater than the former, saith the Lord of Hosts: and in this place will I give peace, saith the Lord of Hosts." (Haggai 2:9) Is it not in the midst of His church where God speaks peace to thousands who seek His face? Let us also thank God for the gracious intimation that the glory of the restored latter day Church shall exceed that which preceded the dark age captivity.
It is quite evident that the words in verses 5-7 were in the mind of the Apostle when he wrote the words of our text. And we find here additional evidence that the "once more shaking" relates to the triumphs of the Gospel.
1. Because it is associated with the coming of Christ, not a Judge, but the "Desire (or Savior) of all nations."
2. It was to take place while "His Spirit remained among you," as the Savior said, "These things have I spoken unto you, that my joy might remain in you, and that your joy might be full." (John 15:11) The second shaking, which results in the fullness of saving grace, take place while the joy or Spirit of the Lord is remaining in the believer.
3. The heavenly voice comes to the believer but "a little while" after "ye came out of Egypt;" i.e., soon after conversion. God never designed that we should
Roam through weary years
Of inbred sin and doubts and fears:
A leak and toilsome wilderness.
If you have not passed through the Jordan, the death convulsions of the "old man" of sin, to the Canaan rest, it is because you have either ignorantly or willfully "refused Him that speaketh" and " entered not in because of unbelief."
4. The agitation of the heavens and earth is described as the "shaking of all nations," hence it is not the Jewish nation only, nor the heaven of God's throne; we may hereafter show how the testimony and preaching of definite holiness has indeed convulsed the nations.
"I will fill this house with glory." Here is the glory that Christ gives: "The Spirit of glory and of God" that fills and rests upon the church when inbred sin and all weights are shaken out. Every thing here associated with the "once more" shaking corresponds with entire sanctification.
"Again the word of the Lord came unto Haggai saying, . . . I will shake the heavens and the earth; and I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen." The great shaking. The universal shaking denotes the Lord's conquest of the kingdom of the Gentiles. It is not attributed to the earth-shaking Gospel of repentance, but particularly to "what the Spirit saith unto the churches"-the definite, pungent preaching of holiness through which, the prophet says, they "come down, everyone by the sword of his brother." This is slaying sin in the Church. (Haggai 2:20-22)
The Prophet Ezekiel gives us a very interesting chain of concurring prophesy, which, in order to appreciate fully, we shall, as briefly as possible, trace from chapter 34 to 30. We begin with God's rebuke to the corrupt shepherds of Israel. Who, with his spiritual eyes open, can fail to see the application of the thirty-fourth chapter of Ezekiel to the ministry, in general, of this age? They "eat up the good pasture"-fare sumptuously on fat salaries,--"Ye tread down the residue of your pastures" and "foul the waters with your feet." They are the real cause of spiritual famine instead of the means of refreshing the flock. "Ye eat the fat, and clothe you with the wool." Make a lucrative merchandise of your Christless sermons, instead of administering the free Gospel of salvation. "Ye kill them that are fed; but ye feed not the flock." When any find their way to the true Shepherd and receive food, life and holy fire in their souls, they annoy the dead and sleeping, who proceed at once to kill them. This is no idle fancy. It is an undeniable fact, that in most of our present day churches, a real convert can scarcely maintain spiritual life. The few that cannot be killed are unusually driven or thrown out. O ye shepherds, a crisis from the Almighty is coming upon you. As the Lord liveth the fires from heaven shall sweep away your craft. "Howl, ye shepherds, and cry; and wallow yourselves in the ashes, ye principal of the flock; for the days of your slaughter and of your dispersions are accomplished." (Jeremiah 25:34) Their time of feasting upon, and dispersing the Lord's flock will come to an end.
"I will deliver my flock form their mouth," and "they shall no more be a prey." (Ezekiel 34:10, 22) "I will seek out my sheep, and will deliver them out of all places (sectarian coops) where they have been scattered (into several hundred parties) in the cloudy and dark day." (Ezekiel 34:12) We talk of the dark age as in the past; both the seer of God declares that we are yet under its lingering fogs, and shall be until holy fire from heaven shall sweep away every partition walls, human creed and party name, and purge out that infamous god, the sectarian spirit; the vile "image of jealousy" which sits in all the thresholds of Babylon.
And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country. I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be . . . And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. (Ezekiel 34:13-14, 23)
The perfect reign of the Messiah and His love in the soul is to succeed the dark day of party confusion. The two are not compatible with each other. "And I will make with them a covenant of peace." (Ezekiel 34:25) Their own land, and this covenant union with God is simply entire sanctification. See Jeremiah 23. In chapter 35, we have the judgment of mount Seir. Seir-rough, shaggy, we presume is used to denote the Catholic power.
It was inhabited by the Edomites, the descendents of Esau, who were therefore brothers with Israel, the descendents of Jacob. This represents the fact that both the Catholic and Protestant churches profess the Christian religion, but the Edomites had a deep rooted and perpetual enmity against Israel: they harassed and distressed them by all possible means. See Adam Clark.
Behold, O mount Seir, I am against thee, and I will stretch out mine hand against thee, and I will make thee most desolate. I will lay thy cities waste, and thou shalt be desolate, . . . Because thou hast had a perpetual hatred, and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity had an end. (Ezekiel 35:3-5)
Does not this look like the record of the "beast that sits upon the seven hills?" Martyrdom, it appears, is confined to such times when God's people have reached an "end of sin." Hallelujah.
As the Spirit of prophesy uses Mount Seir to represent Catholicism in chapter 35, and the Caucasian Mountains to represent sectism in chapter 38 and 39; so in chapter 36:1, He uses the "Mountains of Israel" to represent true conscientious Christians. The Lord says, "Set they face against Mount Seir," "against God," and "prophesy against him;" but in reference to the mountains of Israel, the order is changed to "prophesy unto;" showing that the former were rejected, but the later accepted of the Lord: to these very precious promises are made. (Ezekiel 36:11-17) In the latter part of the chapter we have associated together salvation "from all uncleanness," the gift of the Holy Spirit, and "bringing into the land," i.e., the land of perfect holiness. "Thus saith the Lord God: I will yet for this be inquired of by the house of Israel (the Church) to do it for them. I will increase them like a flock; as the holy flock." Immediately following this, and doubtless, in allusion to the same "great salvation," we have the vision of dry bones.
"Say unto them: O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones: Behold, I will cause breath to enter into you, and ye shall live." (Ezekiel 37:4-5) When shall this be? "Verily, verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. (John 5:25)
"So I prophesied as I was commanded: And as I prophesied, there was a noise and, behold, a shaking, and the bones came together, bone to his bone. (Ezekiel 37:7) Holiness brings order and harmony our of Babylon confusion, and the Holy Spirit "sets the members, every one of them, in the body as it pleased Him." "And when I behold, lo, the sinews (spiritual strength) and the flesh came up upon them, and the skin covered them above: but there was no breath in them . . . So I Prophesied as He commanded me and the breath came into them, and they lived. ("I am come," says Christ, "that they might have life and have it more abundantly.") And stood up upon their feet, an exceeding great army. Then He said unto me, Son of man, these bones are the whole house of Israel: (represent the Church) behold they say (literal bones do not talk) our bones are dried, and our hope is lost: we are cut off from out parts." (Ezekiel 37:10-11) Disintegrated and powerless, through inbred sin and sectarian strife.
"Behold, O my people, I will open your graves, and cause you to come," etc. Some may regard this as too strong for a figure, denoting spiritual resurrection; but, "as the body is dead without the Spirit," so a Church, without the indwelling of Christ and the Holy Spirit is nothing but a charnel house, a confused heap of dry bones. We find Paul also using the resurrection as a figure of the elevation of the Church into the life of God. (Romans 6:4, 13; Colossians 3:1; Ephesians 5:14) but that this is a moral resurrection is evident from what immediately follows: "And bring you into the land of Israel." Such expressions, we have seen, invariably denote the sanctification of the soul. It is nearly always connected with purification, Holy Ghost baptism, or both; so it is here. "And shall put my Spirit in you and ye shall live, and I will place you in your own land." (Ezekiel 37:14) Observe that in this resurrection nothing is said of a reunion of soul and body; but, the life is imparted by the gift of God's Spirit: hence, it is not restoration to natural, but spiritual and Divine life.
The Spirit of prophesy now drops the resurrection and takes up another figure to set forth the holiness crisis and the glorious effect in those that "abide the day" of the "Refiner's" coming.
Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not show us what thou meanest by these? Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. (Ezekiel 37:16-19)
Who does not know that this never was fulfilled in the alienated sects of Jacob's literal seed, and, while it may apply to the formation of the Church in the beginning of the reign of Christ, it was specially designed to typify the return of the Church to God and the mount of holy union, after the "falling away," or "cloudy and dark day." The figure does not properly suggest that formation of a new Church state, but the gathering again of a divided and starved out Church, under the pastorate of corrupt and self-aggrandizing shepherds.
And will gather them on every side, and bring them into their own land . . . I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. 24And David (Christ, "the root and offspring of David") my servant shall be king over them; and they all shall have one shepherd. (Ezekiel 37:21-24)
Nothing but entire sanctification unites the saints under the direct control and headship of Christ through the Comforter.
And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers (in the day of the Church's purity) have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince (even Christ, for Him hath God exalted to be a Prince and a Savior) for ever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them . . . And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. (Ezekiel 37:25-28)
Here is the solution of the whole matter. The resurrection, reception of the Spirit, uniting into one, placing in the land, cleansing and the covenant of peace under the glorious reign of the "Prince of Peace" is all summed up and consummated in the sanctification of the Church through the indwelling of the Holy Trinity.
But, instead of exterminating the idols and "Canaanites in the house of the Lord of Hosts,: the "shepherds of Israel" have catered to their unholy lusts. They have so long truckled to the world in the Church; so long fawned and pampered sin under the cloak of religion that a terrible conflict ensures whenever it is attacked by the sword of the Spirit. This crisis is described in the two following chapters, namely, Ezekiel 38 and 39.
Son of man, set thy face against Gog, the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him, And say, Thus saith the Lord GOD; Behold, I am against thee, O Gog. (Ezekiel 38:2-3)
The Bible dictionary applies God and Magog to the Caucasian mountains, a chain that extends from the Black Sea to the Caspian. The Scythians of those regions were a fierce and warlike people. For many years they had made their name a terror to the whole eastern world. They were finally conquered and driven out, B.C. 596, a few years before the time of Ezekiel's prophecy. These events being fresh in the mind of the ancient Seer, the prophetic Spirit employs God and Magog to represent the acrid and intolerable Spirit of sectarianism and its final overthrow. W. S. Alexander, in Kitto, represents Magog in the Persian language by KoKa-the moon, from which he infers that the term had reference to moon worshippers. This adds force to the figure, as the church is compared, in the Bible, to the mood as well represented thereby; because all her light emanates from the "Sun of Righteousness;" and as the Church, yea "my Church," instead of the Great Source of all good, is the sectarian's god.
Meshech and Tubal, allies of God, are noticed in history as "the remotest and rudest nations of the world." David, it is probable, spake prophetically of the same contentious unsanctified zeal: "Woe is me, that I sojourned in Mesheck . . . My soul hath long dwelt with him that hateth peace. I am for peace, but when I speak they are for war." (Psalm 120:5-7)
In applying the army of Gog and Magog to the false, deceived and sectarian forces, the enemies of the Lord's true and holy Church, I am clearly sustained in Revelation 20:8-10, where they are declared to have been deceived by the Devil, therefore, have a spurious religion-are professors. "They compass the saints on the breadth of the earth;" hence are diffused throughout all the nations and everywhere arrayed against the holy; but shall be finally destroyed by fire from heaven.
This vast army Ezekiel represents as "coming from their place out of the north parts," (Ezekiel 38:6, 15; 39:2) indicative of a cold and heartless religion.
The attack upon the "land" by God shall be in the "latter years," "the latter days." (Ezekiel 38:8, 11) this language all through the prophets points to the last, or present dispensation. "Therefore," says God, "I will go up to the land of unwalled villages; to them that are at rest, that dwell safely, all of them dwelling without wall, and having neither bars nor gates." (Ezekiel 38:11) This is descriptive of the present day of protection by civil government, instead of by walls, as in ancient times.
"In the latter years thou shalt come against the land (the sanctified) that is brought back from the sword (saved from the carnal, sectarian "strife of tongues"), and is gathered out of many people against the mountains (human churches) of Israel, which have been always waste;" i.e., more or less destitute of the apostolic faith and power.
God sets the testimony of his anointed against the worldly churches, God, in return makes war upon them. But being dead to sin, and having a resurrected life, they are an invulnerable army-"they shall dwell safely all of them. (Ezekiel 38:8)
And it shall come to pass at the same time when Gog shall come against the land of Israel, saith the Lord GOD, that my fury shall come up in my face. For in my jealousy and in the fire of my wrath have I spoken, Surely in that day there shall be a great shaking in the land of Israel. (Ezekiel 38:18-19)
When the sword of the Almighty is unsheathed against self-righteousness, orthodox sinners, there is soon war in the camp, and a general commotion in the heavens and the earth.
And all the men that are upon the face of the earth, shall shake at my presence, (the Lord of Hosts is in the midst of the holiness conflict. Hallelujah!) and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground. And I will call for a sword against him (Gog) throughout all my mountains, saith the Lord GOD: every man's sword shall be against his brother. (Ezekiel 38:20-21)
The two edged sword of definite testimony is now wielded in every Church which has never been the case in any of the past holiness reforms. In smiting Gog, every man smites his brother; hence it is evident that he dwells within the brotherhood of the Church. In his destruction, every partition wall is demolished. Amen! Let the battle rage, though the heavens and the earth be moved. Send down the fire, O Lord! Send fire from heaven, and burn every Gog-schism out of the Church. Yea, saith the Lord,
And I will send a fire on Magog, and among them that dwell carelessly in the isles: and they shall know that I am the LORD . . . And I will turn thee back, and leave but the sixth part of thee. (Ezekiel 39:6, 2)
Scarcely one out of six in the churches that are infested with the spirit of God abide the Refiner's fire. Five-sixths "turn back" and "come against the "-fight holiness.
Behold, it is come, and it is done, saith the Lord GOD; this is the day whereof I have spoken. And they that dwell in the cities of Israel shall go forth, and shall set on fire and burn the weapons, both the shields and the bucklers, the bows and the arrows, and the handstaves, and the spears, and they shall burn them with fire seven years: So that they shall take no wood out of the field, neither cut down any out of the forests; for they shall burn the weapons. (Ezekiel 39:8-10)
The holy ones need not go to the open fields of sin and dark forests of the world to find fuel for the sin consuming flames: they find enough right in the Church. Their business shall be to "set on fire and burn up" the carnal and detestable weapons of sectarian warfare. The Spirit of prophecy has nearly exhausted the catalogue of ancient implements of war to portray the bane of party strife. Thank the Lord; we live in the dawn of a happier day, when these vile instruments of spiritual death are being consumed by the baptismal fires.
And it shall come to pass in that day, that I will give unto Gog a place there of graves in Israel, the valley of the passengers on the east of the sea: and it shall stop the noses of the passengers: and there shall they bury Gog and all his multitude: and they shall call it The valley of Hamongog. And seven months shall the house of Israel be burying of them, that they may cleanse the land. Yea, all the people of the land shall bury them; and it shall be to them a renown the day that I shall be glorified, saith the Lord GOD. And they shall sever out men of continual employment, passing through the land to bury with the passengers those that remain upon the face of the earth, to cleanse it. (Ezekiel 39:11-14)
The army of the Lord brought up from the valley of dry bones shall bury in the grave of spiritual night all who will not pass through the fire and adore the God of holiness. The seven months' that are required to bury God and cleanse the Church, it is probable, is prophetic time-"a day for a year"-making 210 years; but whether the Wesleyan reformation, or the present more general movement be the point to reckon from, I am unable to say. The burning of the weapons and burying of god, is describe as the cleansing of the land-the Church. Therefore it is the special work of sanctification and the heavens and the earth are now shaken by the tread of God's holy army, who are "severed out to continual employment, passing through the land to cleanse it."
The time is now come for the Church to be gathered
Into the one Spirit of God.
Baptized by one Spirit into the one body,
Destroying the weapons of God;
They pass through the land in the name of the Lord,
To cleanse it from sin with the fire of God,
And vile sectism bury in Hamon-Magog.
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CHAPTER 25
THE ONCE MORE SHAKING AND PURIFICATION OF THE CHURCH-Continued.
Please read over again Hebrews 12:25-29. "This word, yet once more signifieth the removing of those things that are shaken." We have not yet presented a tithe of the Scriptures that treat on the above subject, and show its relation to the purification of the Church. Let us now begin with 1 Peter 4:17-18.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?
Here is a trying ordeal, a judgmental shaking of the Church, parallel with that described by Paul. It is the execution of Christ' verdict of death to sin in the flesh. "The time is come." Scripture thus introduced almost invariably refer to some previous prediction. In the prophecies of Isaiah we find what is doubtless the antecedent of Peter's words.
And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin . . . afterward thou shalt be called, the city of righteousness, the faithful city. Zion shall be redeemed with judgment, and her converts with righteousness. (Isaiah 1:25-27)
The judgment of Zion, the house of God, is her full redemption. It is the hand of the Almighty "purely purging away the dross and all the tin" from His Church, that it might be called the "city of righteousness." This experience is not for the sinner, nor is it confined to the aged and dying, but the "converts" in Zion, saith the Lord, shall be redeemed from sin by the Spirit of judgment and the Spirit of burning." This purging is parallel with the removing of these things that are "shaken."
In that day shall the branch of the LORD be beautiful and glorious (i.e., "sanctified and cleansed, a glorious Church." Ephesians 5:26-27) and the fruit of the earth shall be excellent and comely for them that are escaped of Israel (have "escaped the corruption that is in the world"-inbred sin). And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.
This explains the words of Peter very clearly: the judgment of the house of God is a Divine washing and purging. The Church, having passed through the Spirit of judgment and of burning, all that are left therein "shall be called holy." Therefore, we understand the words of Peter as having reference to the sin-consuming flames of the Sanctifier, the baptism of the Holy Ghost which corresponds with the shaking of the Church, of which Paul speaks in Hebrews, for he concludes by saying, "Our God is a consuming fire."
If ever there was a time when Peter's words were pertinent, it is now. The hand of the Almighty is upon his church and He will smite and humble it with His judgments; shake it with His voice from heaven, and consume it with the flames of His Spirit until every foul spirit is driven out and all the "works of the devil" destroyed; that nothing may remain but the pure, unalloyed elements of the Divine "kingdom which cannot be shaken."
Next let us turn to the prophet Joel. Here the heavenly fire burns and glows in every chapter. Beginning at chapter 1, verse 8, we read, "Lament like a virgin with sackcloth for the husband of her youth." If this alludes at all to the Jewish nation, it still has an indirect or typical reference to the Church; but it looks much as though it applied to the bride of Jesus, lamenting for the return and in-dwelling of her Husband through the fullness of the Spirit, as in her youth-the glorious morn of her union with the Fairest One.
The meat offering and the drink offering is cut off from the house of the LORD; the priests, the LORD'S ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth. Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley . . . because joy is withered away from the sons of men. Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God. (Joel 1:9-13)
What a striking picture of the Church, now desolate and unfruitful for the want of a real indwelling Christ through the Comforter.
But there are some left that are not oblivious to the destitution of Zion, and what she should be in the Lord; and to them comes the word of the Lord, saying, "Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord." (Joel 1:14)
This to my mind is a clear prediction of holiness conventions and meetings, to pray for the return of the old Pentecostal power. These supplications are accepted of God, and soon the heavens and the earth begin to be shaken; "Alas, for the day! For the day of the Lord is at hand, and as a destruction form the Almighty shall it come." (Joel 1:15)
The churches being mostly a collection of "wood, hay and stubble," "the day that cometh shall burn them up," and the builders "suffer loss," which much enrage them against those who "reveal by fire" the spuriousness of their work. (1 Corinthians 3)
"The seed is rotten under their clods, the garments are laid desolate, the barns are broken down; for the corn is withered." (Joel 1:17) We believe the Holy Spirit drew in our mind a pictorial delineation of the meaning of this verse, which we will try to convey to the reader. Imagine three seeds deposited beneath the earth's surface. The first has sprouted, but in its upward growth it encounters hard clods and rocks, which cause the tender shoot to turn back into the earth, die and rot. The second germ springing up, also comes in contact with these impervious colds, but being strongly attracted by the light and heat of the sun, it forces a passage round one after another, and finally reaches the surface; but its vital energies being greatly exhausted, it grows up a dwarfed and sickly plant, and produces a small and blasted ear of corn. The third having these obstructions all removed, and instead thereof the soil much enriched, comes up fresh and vigorous, grows rapidly, and brings forth an abundant crop. The first of these represent the poor backslider: the seed of regeneration rots beneath the hard colds of corrupt human nature. The second, the saint who perseveres in the way of well doing, and brings forth some fruit despite the hard and noxious clods of unsanctified nature. The third represents the newborn life, freed from all encumbrances, and yielding the rich and plenteous fruit of the Spirit through the blessing of entire sanctification.
All attempts to make a Church abound in fruits of holiness, without teaching it the distinct grace of purification, is like watering and cultivating a stock of corn and at the same time leaving it crushed beneath a heavy clod. Such is our unsanctified nature. Says Dr. Steele, "In my previous Christian experience of twenty-eight years, there always seemed to be a vacancy unfilled, a spot which the plow share of the Gospel had not touched. My nature had not been thoroughly subsoiled and thrown up to the light and warmth of the Sun of Righteousness . . . But the heavenly Tenant of my soul has changed all this. He has unlocked every apartment of my being, and filled and flooded them all with the light of His radiant presence. The vacuum has become a plenum. The spot before untouched has been reached, and all its flintiness has melted in the presence of that universal solvent, Love Divine all loves excelling.
"What that void within was-what that untouched core of my being, whether it was selfishness, unbelief, original or inbred sin-I leave to the theologians to discuss. I aver that it was something very uncomfortable. Praise the Lord Jesus, it is gone never to return. The Man of Calvary, the Son of God, now treads all the avenues of my soul, filling its emptiness, melting its hardness, and cleansing its impurity."
For the want of this thorough sub-soiling of the soul, "the corn is withered, how do the beasts groan! The herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate." (Joel 1:118)
Next follows a scene that the Holy Ghost gave me in a vision of the night, on the 13th of March 1878, when, as yet, I knew not that it was in the Bible.
O LORD, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field. The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness. (Joel 1:19-20)
This terrible conflagration we saw in the City of Tiffin, Ohio. Glory to God, we were of the number that escaped, but not without the loss of our library. The flames reached to the top of the trees and every leaf and spear of grass in all the wilder was burned down. Here is the interpretation conveyed to our mind at the time, and confirmed by the prophet. The seed, or grace of regeneration having nearly perished neath the flinty clods of indwelling sin, the mass of the Church "refuse Him that speaketh from heaven, " and the refiner's fires thus rejected, consumes all the pasture and waters of the wilderness-they forfeit all the blessings of justification. But God is glorified in the removal of every thing that cannot abide the shaking. The march of truth goes on. Calls for holiness meetings are repeated.
Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for it is nigh at hand; A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains. (Joel 2:1-2)
The Lord mustereth His host to the battle: "A great people, and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations."
There seems to be a reference here to the primitive power of the Church, and its restoration again after the elapse of the "years of many generations" or darkness. The expression "like the morning spread upon the mountains" seems to point directly to the present time, when the morning fogs of error's night are being driven away by the sound of the trumpet on God's holy mountain.
Following the army thus called into the field of action, the Prophet says:
A fire devoureth before them; and behind them a flame burneth. (Joel 2:3)
This is the same army spoken of by Ezekiel, that go forth to "set on fire and burn up the weapons" of sectarian strife. They pass through the land to bury Gog and cleanse the land; they do not go single-handed, as in the wilderness, but the whole army go out to storm the works of the Devil, even as it is this day. Hallelujah, to the Lamb! Holy fire consumes sin all along the line of their march, and "behind them a flame burneth." Yea, "and nothing shall escape them,"-they do not deal slightly with sin, but search it to the bottom of every heart.
Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array. (Joel 2:5)
No wonder the Churches so often fear and dread the coming of God's holy bands; yea "a fire burns before them," which, quite frequently closes all meeting houses, and every other place where the sects can defeat their access; it is because they know that they are but a collection of ecclesiastical stubble, that cannot abide the fire that accompanies the Lord's army of definite witnesses. Here we also see that the charge that, insisting upon the definite experience of entire sanctification, destroys the Churches is only true so far as they are composed of "wood, hay, and stubble"-fire never destroys "gold and silver."
They shall run like mighty men; they shall climb the wall like men of war (where god sends them they go, regardless of every wall of obstruction); and they shall march every one on his ways, and they shall not break their ranks. (Joel 2:7)
Here is the beautiful harmony of the Spirit's leading.
"Neither shall one thrust another." Glory to God! There is no thrusting, biting and devouring of each other among the holy ones, as in the wilderness. I have several times heard the charge that these holiness bands are a "conglomeration of all sects," etc. Well here is a striking evidence of the Divinity of the whole movement. What but the power of God could join into such loving bonds of union and harmonious labor for souls, elements from the various disintegrated and selfish parties of Israel. That these have been more or less deformed by various divergent creeds and conflicting interests has been the work of error and human tradition; but that they could be thus fraternized in the work of the Lord exhibits the Divine power, the all-resolvent and utilizing virtues of holiness through the blood of Christ.
And when they fall on the sword they shall not be wounded. (Joel 2:8)
Having a resurrected life, they shall live forever. "Their life is hid with Christ in God." Hallelujah to the Lamb! There are no risks to run in this holy war, for the King's soldiers all have "the powers of an endless life."
The earth shall quake before them; the heavens shall tremble. (Joel 2:10)
Here again, the "once more shaking" of the world and Church is identified with the mighty power that accompanies the sanctified army that are rallied by the trumpet of God on "His holy mountain."
And the LORD shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word (he who, regardless of men and Devils, proclaims the whole truth): for the day of the LORD is great and very terrible; and who can abide it? Joel 2:11)
This is the voice that "speaketh from heaven" that Paul exhorts his Hebrew brethren not to refuse.
Let no one refer this Scripture to the judgment day. Read Malachi 3:1-3.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.
Here is a shaking time that precedes the day of Judgment: the trying crisis when Christ comes to refine and sanctify His Church: this comes whenever the anointed ones lift up the true light in any community. There Christ demands that every one that believes on Him "shall be salted with fire." But many "refuse Him that speaketh" and abide not "the day of His coming." Having compromised with indwelling Canaanites, or, in other words, being in sympathy with sin, "the day of the Lord" is to them, great and terrible, and they are thereby driven into the army of Gog and fight against the holy land.
Then will the LORD be jealous for his land, and pity his people. Yea, the LORD will answer and say unto his people, Behold, I will send you corn, and wine, and oil (the precious products of Canaan), and ye shall be satisfied therewith: and I will no more make you a reproach among the heathen: But I will remove far off from you the northern army (spoken of in Ezekiel), and will drive him into a land barren and desolate (a burned over wilderness, chapter 1), with his face toward the east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things. (Joel 2:18-20)
Here, again, is the fate of the Gog forces that oppose the holy cause.
The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake. (Joel 3:16)
A Church that has no voice to shake sinners and professors, no voice the "turns the world upside down," that makes not the wicked flee, the Devil howl and persecution rage, that Church, I say, may have "gods many" but has not the "true God" dwelling in her; for, following the above, the Prophet says:
So shall ye know that I am the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. (Joel 3:17)
The Lord wants His Church so holy that no stranger to God will pass through her, much less dwell and carry on business in her.
And it shall come to pass in that day (when the Church is thus filled with God and holiness), that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the LORD, and shall water the valley of Shittim. (Joel 3:18)
Here are about the same words used by Amos in describing the glory of the church after brought into her own land, "the inheritance of the sanctified by faith." (Amos 9:11-15)
But let us follow Joel to the end. "But Judah"-Judah was a portion of Israel that was separated unto God from the idolatry and corruption of the general body; and is here used as typical of the sanctified portion of God's Spiritual Israel. The Lords says, by the Prophet Amos, the He will "plant them upon their land, and they shall no more be pulled up; and Joel says:
But Judah shall dwell for ever, (in her land of holiness) and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed (in their generation): for the LORD dwelleth in Zion. (Joel 3:20-21)
Glory be to the God of infinite grace! For this perfect and radical cure for sin. I once heard a discourse in which the preacher labored to prove that it is impossible to have all sin removed from our moral system, for, said he, "sin is in our blood and we cannot get rid of it as long as we live." How often, too, we hear brethren, and even preachers apologize for offenses by saying that their bad blood was stirred up, or that their Irish, German, or English blood was foiled; thus making their sin an occasion for boasting of their nationality instead of shame and repentance. Blessed be the name of the Lord, our Great Physician can cleanse and heal all such morbid blood; can thoroughly purge the leprosy of sin out of the very life of the soul. Is it not astonishing that so many think they must suffer all their life, this noxious, irritating and deadly infection, when the blessed Bible, the high mountain trumpet, and hundreds of papers proclaim the joyful tidings of a perfect and speedy cure through the blood of the Redeemer? No physician was ever sustained by such innumerable testimonials. Why, the whole earth is filled with His praises, and yet thousands are dying from impure blood.
Our blessed Lord and Savior can so renovate our blood, that we will be neither Irish or German, "Jew or Greek," male or female; but all one in Christ Jesus-yea, more, He can and actually does extract from our blood all relation to the first Adam so that Christ becomes all and in all. And on His holy mountain, we are always kept above the malaria of this corrupt world. Glory be to the uttermost Savior, that gives us perfect soundness of soul and body, "perfect holiness"-wholeness "of flesh and spirit."
But, beloved, sin is so diffused through our entire system, so identified with our very life and being, that God must "once more shake" us by the power of His Spirit. Yea, He must destroy our very life before He can "make an end of sin" in us. Jesus said to His disciples, "Ye shall indeed drink of the cup that I drink of;' and with The baptism that I am baptized, withal shall ye be baptized." (Mark 10:39) Glory be to God! "It is a faithful saying: for if we be dead with Him, we shall also live with Him"
Let us now trace the heaven and earth shaking hosts of the Almighty in the Prophet Isaiah.
"Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee." (Isaiah 12:6) Here is the power that does the shaking. A Church that has the Great and Holy One in her midst always produces a commotion in the world.
Immediately following this we have "The burden of Babylon, which Isaiah the son of Amoz did see." (Isaiah 13:1) Now what does the Lord propose to do for his captivated Church? Hear His orders: "Lift ye up a banner upon the high mountains." There is danger, you see, of exalting holiness too highly: we cannot exaggerate its worth and importance, nor too strongly insist upon its real experience in all Christians. The Prophet continues, "Exalt the voice unto them"-testify boldly and constantly, "shake the hand that they may go into the gates of the nobles." (Isaiah 13:2) I have seen God's little ones walk the aisles of the house with their hands raised up, describing and emphasizing in graceful notions to the people the appeals, warnings and invitation of the hymn that was being sung. This they did in the Spirit, not even knowing at the time that the Bible enjoined the same.
But who are required to do these things? Thus saith the Lord; "I have commanded my sanctified ones for mind anger, even them that rejoice in my highness." (Isaiah 13:3)
The sanctified soul rejoices only in the exaltation and glory of God: there is no principle left in the heart that seeks self-aggrandizement. They even glory in being abased, if God is thereby honored. Glory to His name!
Now observe the effect of lifting high the banner of holiness:
The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: the LORD of hosts mustereth the host of the battle. (Isaiah 13:4)
A commotion soon follows the definite testimony, and "lifting up of holy hands in the sanctuary" of the Lord: an army springs into existence; God, Himself, mustereth the host. Hallelujah!
Behold the harmony of the Prophets! Joel describes a mighty army springing up at the sound of the trumpet on God's holy mountain. Isaiah has the same army rallied by hoisting the banner on the high mountain. Both the trumpet and banner evidently mean the preaching and exaltation of holiness.
They come from a far country, from the end of heaven, even the LORD, and the weapons of his indignation, to destroy the whole land. (Isaiah 13:5)
It is wonderful, indeed, how the Lord sends His witnesses from one nation to another, even unto the ends of the earth, to lift up the ensign of full salvation. Yea, it is the Lord Himself in motion, and, "His going forth is from the end of heaven, and His circuit unto the ends of it," and the anointed are but the weapons of His indignation. Here, as in all the Prophets, and as it is said by all the "tremble at His coming," the army of the "sanctified are a destroying fire, a devastating tornado.
Howl ye; for the day of the LORD is at hand; it shall come as a destruction from the Almighty. Therefore shall all hands be faint, and every man's heart shall melt . . . Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it. (Isaiah 13:6-9)
The stubble, saith Joel, it consumes, but Isaiah lays aside all figures and plainly tells us that this conflagration from the Almighty sweeps, with a besom of destruction, all sinners from the land-out of the Church. If, therefore, the holiness movement lays waste some churches in its course, it is simply because they are composed, in general, or sinners. This fact also proves that it is the very crisis we are here tracing in the Bible. It does not destroy true Christians nor spiritual churches; but, saith the Lord, "I will cause the arrogance of the proud to cease, and will lay low the haughtiness of the terrible." (Isaiah 13:11)
I will make a man more precious than fine gold; even a man than the golden wedge of Ophir. Therefore I will shake the heavens, and the earth shall remove out of her place. (Isaiah 13:12-13)
Hallelujah to the Lamb! When the triune God so fills a man that sinners are made to tremble and dry bones shake, and all cry out, "away with him; it is not fit that he should live." God estimates him as more precious than gold.
Following the army of God's "sanctified" and "mighty ones," who rejoice in His highness, and march under the exalted banner of His holiness, we are again brought to the shaking of the heavens and the earth. Thus we see that the "once more" shaking is uniformly associated with the great holiness reform.
And it shall be as the chased roe, and as a sheep that no man taketh up: they shall every man turn to his own people, and flee every one into his own land. Every one that is found shall be thrust through; and every one that is joined unto them shall fall by the sword. (Isaiah 13:14-15)
Glory to God! The sword of the Almighty and Holy Ghost fire drives the Devil and all his children out of the Church: They give up their hypocritical profession and go to their own class; and every one that joins affinity with them shall fall by the two-edged sword. Sinners will no longer be able to buy a membership in the Church, and a spurious ticket to heaven with their worldly honor and coveted money.
The pure testimony put forth in the Spirit
Cuts like a two edged sword;
And hypocrites now are most sorely tormented,
Because they're condemned by the Word.
The pure testimony discovers the dross,
While wicked professors make light of the cross,
And Babylon trembles for fear of her loss.
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CHAPTER 26 A
THE SHAKING CRISIS CONTINUED. SEPARATION OF THE WHEAT AND CHAFF.
The great war for the extermination of sin out of the heart, or sinners out of the Church, is destined to sweep over all the nations of the earth.
The isles saw it, and feared; the ends of the earth were afraid, drew near, and came. (Isaiah 41:5)
But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend. Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away. (Isaiah 41:8-9)
The seed of Abraham, and heirs of God's promises, we are plainly told are all that believe in Christ. (Galatians 3:7, 29) There can be no doubt that such are referred to in this Scripture, because they are chosen into the Divine family from every part of the inhabited earth. But what of Jacob-the Scriptural seed or Church?
Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel. (Isaiah 41:14)
When sin and self are all destroyed there is barely enough left of Jacob to constitute a small worm. But being thus reduced to "naught" God has prepared the Church to exhibit His power in shaking the heavens and the earth, and bringing "to naught the things that are"-the great things of the world.
Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff. Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the LORD, and shalt glory in the Holy One of Israel. (Isaiah 41:15-16)
The characteristic of God's Church here portrayed is nearly lost sight of at present. People think it is the business of the Church to stand like a beggar at the door of the Devil's kingdom and politely coax his subjects over: saying much about the duty and advantage of belonging to Church, and little about their sin and the duty of repentance; as though God were a dependent and the Devil proprietor of the universe. Satan, having thus stolen the spikes out of the Church-her power of execution-he has distinguished himself in helping to run the empty machinery. But He that sitteth in the heavens will arise and bring to naught his devices.
The time is soon coming, by the Prophets foretold,
When Zion in purity the world shall behold;
When Jesus' pure testimony will gain the day-
Denomination's selfishness vanish away.
Already the Lord has begun to make Jacob new again; a sharp instrument, re-set with the spikes of its primitive power, the "weapons of His indignation."
A Church or ministry that is destitute of these teeth will hurt no flesh, awake no persecution, thresh out no wheat, please the Devil and give no glory to God. But spikes are not the only essential to a first-class thresher. Anciently, grain was threshed with flails or trodden out by cattle and horses. Then a great improvement was secured by the invention of what is called the "old open machine." But, oh, the heaps of chaff that piled up and filled the entire floor: then came the dreadful task of cleaning up-of separating and removing the worthless heap.
Such have been the crafty open machines that have for years imposed heaps of trash upon the Lord's threshing floor. They have not "taken forth the precious from the vile." (Jeremiah 15:19)
Her priests have violated my law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they showed difference between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among them. (Ezekiel 22:26)
Ye have wearied the LORD with your words . . . When ye say, Every one that doeth evil is good in the sight of the LORD, and he delighteth in them. (Malachi 2:17)
Is not this perfectly fulfilled at present by preachers who invite sinners into their folds without requiring a particle of saving grace: and who even flatter them that they are already pretty good, and need but to come and join the Church? And how many of their poor, deluded victims remain in the Church for years and never hear the Gospel lines drawn straight enough to convict them of their unregenerate hearts. The policy of these teachers has been to "gather of all kinds," but the next thing in order-to separate and "cast the bad away"-has been wholly omitted. But as the Lord liveth, He is going to clear away this ecclesiastical rubbish.
Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. (Matthew 3:12)
Who would accept as a gift a few bushels of wheat scattered through a great heap of chaff and dirt, and think you that God will accept the Church in her present condition? No, indeed, the gold must first be separated from the dross. The Bride must dissolve her unholy "friendship with the world" in which she is guilty of spiritual "adultery" in the sight of God. (James 4:4) She must put away all her rival gods and adorn herself in robes of spotless white before "prepared as a bride for her husband." The Bible most assuredly teaches that God will separate all chaff from the wheat before He comes to garner home His Church. To accomplish this He is converting Jacob from an open machine to a separator.
Thou shalt thresh the mountains (the churches), and beat them small (there has been a raging mania to enlarge the church, but it needs reduction, there is too much of it, such as it is: holiness beats it small), and shalt make the hills as chaff. Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the LORD, and shalt glory in the Holy One of Israel. (Isaiah 41:15-16)
When the "rushing mighty wind from heaven" strikes the gathered heaps of stubble and chaff, and begins to "scatter them," people think the Church is being ruined; but this fan is in the hand of the Lord Jesus, and it will not carry a grain of wheat off of His floor; and why fret about that which is not meet for the Master's use? "What is the chaff to the wheat, saith the Lord." Let the wind from heaven drive it, and the fire consume it, "and thou, (even in this scatterment) shalt rejoice in the Lord, and shalt glory in the Holy One of Israel." For, behold the effect of setting this terrible machine against the mountains. "I will open rivers in high places and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water." (Isaiah 44:18) The Divine wrath against sin is the Divine goodness to the soul: and the more severe and searching God's means for the purity of the Church, the more freely salvation flows to "the poor and needy." (See Isaiah 41:17)
In the Prophet Micah, chapter four, and verses one and two, we have the mountain of the house of the Lord, (the church) established, and the law "going forth of Zion, and the word of the Lord from Jerusalem." In the tenth verse we have recorded the captivity, or "falling away" of the Church-"Thou shalt go even to Babylon." And, in order to restore her purity, the Lord commands the following severe measures in verse thirteen:
Arise and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people: and I will consecrate their gain unto the LORD, and their substance unto the Lord of the whole earth.
Threshing and separating, purging and consuming, is the order of God in the day of the Refiner. Many think we must so temper the Gospel as to preserve peace in the Church, notwithstanding her sin and idols. But, "Suppose ye that I am come to give peace on earth, (peace with sin)? I tell you nay: but division," so answers the Lord. His "fan is in His hand," and He would rather blow the Church to atoms and secure a little clean wheat by itself, that see it prosper in peace and multitudes, and under mortgage to Satan, and bearing his brand mark, i.e., spots of sin. For this purpose, says Jesus, "I am come to send fire on earth; and what will I, if it be already kindled? But I have a baptism to be baptized with; and how am I straightened till it be accomplished?" (Luke 12:49-51) Jesus intimates that the work of refining the Church with the Holy Ghost fire could not begin until He Himself had passed through the ordeal of suffering and death.
For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many. (Isaiah 66:15-16)
Here is the fire, sword, and division that Christ came to send on earth. Its shaking and purifying power was first manifest on the day of Pentecost. This light makes Israel see her condition and cry out: "My leanness, my leanness, woe unto me!" "Wherefore glorify ye the Lord in fires, even the name of the Lord God of Israel in the isles of the sea." "When thus it shall be in the midst of the land among the people, there shall be as the shaking of an olive tree, and as the gleaning of grapes when the vintage is done." (Isaiah 24:13-15) "And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit. (Isaiah 24:18) There is no escape from the seeping fire of holiness, but into the pit of sin; and all that cannot "abide His coming" are "like chaff, which the wind driveth away."
There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth. (Psalm 72:16)
Here is the power of Jacob after separated from all chaff and dross.
But, nowhere in the Bible is the line more clearly drawn between the wheat and the chaff, the gold and the dross, than in our keynote text to this entire subject. What shall remain after the "once more" shaking? Nothing but the Divine elements of the "kingdom which cannot be moved," and which Paul represents as "Righteousness, and peace, and joy in the Holy Ghost." (Romans 14:17) These only remain in the heart that has passed through the second crisis. Hallelujah! But what is thereby removed? Answer: All "things that are shaken" and the "are made." By the first class, we understand everything that flinches and shakes before the searching light and sin-exterminating Gospel of Christ: every vein of our nature, every motion of "flesh and spirit," every temper of the mind and habit in life that does not perfectly harmonize with the "righteousness of God revealed" in the Bible, will naturally shake beneath the voice of the Holy One; and must, therefore, be removed. The second class-all "things that are made"-denotes every thing that is not original: every phase of our moral being that is not implanted by the hand of God. Or, in other words, every thing adhering to us that was produced by Satan, sin, or the perversion of our moral being. As the Lord says, "every plant that my Father has not planted shall be rooted up." This includes inbred sin. We have all along assumed the existence of this besting foe. Yet we are aware that a very few deny the fact. But, we think David settles this matter in the fifty-first Psalm, where he declares that, as fallen creatures, our very being is "conceived" and "shapen in the mold of sin and iniquity." Paul also avers that we are "by nature the children of wrath" (Ephesians 2:3); and that we are "cut out of the olive tree (Adamic root) which is wild by nature." (Romans 11:24)
But why multiply texts? Observation must necessarily teach everybody that children are possessed with a perverse nature long before the knowledge of right and wrong is developed. Justified Christians almost uniformly confess this same inward trouble. The remaining question is, can we get rid of it in this life? To decide this, we have but to ascertain whether it is original, or a result of the fall. That it formed no part of the likeness of God in the soul is very certain. It is, therefore, the "works of the devil," and just what Christ "came to destroy." It shakes, flashes out and roils up when pierced by the sword of the Lord, and must, therefore, be removed from the soul.
But the words of Paul apply to the Church as well as to the individual. It is designed to assay and remove the dross of the whole body of Christ.
Before the great holiness reform had shed its benign influences upon the Christian world, and, to some extent, raised the Church out of the narrow rut of churchism, into a deeper and broader loyalty to God and unselfish love for humanity, the idea of getting saved from "your church" would have been regarded as blasphemy. But, thanks to the Lord! a purer light and higher standard of truth now compel the trumpeters of God, all along the line of holiness, to insist on salvation from all "our churches." But it may be asked, what is it that we must be saved from in "our churches." Surely there must be some way to discriminate between that which is pernicious, and that which is of God. Now, I know of no corner from which to run off this line but the one that Paul points out: "other foundation can no man lay than that is laid," and "this word, yet once more, signifieth the removing of those things that are shaken, as of things that are made." God has founded one body-the church, fold, or kingdom. In it He has place every element that is essential to its work, its prosperity, and its perpetuity. His wisdom has adapted it to all ages of time and conditions of men. Its faith was delivered to the saints once for all. Its principles and precepts are the last Testament, the final and immutable Will of the eternal God. This Divine organization is invested with such absolute symmetry and perfection that to attempt the slightest modification of its Divine unity or polity, is wicked presumption in the sight of its Divine Founder, incurs the curses, and forfeits all the blessing of God's holy book. Now, since the work of entire sanctification is designed to elevate the Church to her normal and perfect condition in the sight of God, it must shake out, and purge away, very existing element that was not originally implanted by the hand of the Lord. This test, I think, is one in which all true Christians agree. Indeed, if we were to untie from this moorage, we would soon be driven to sea without compass or chart; we would virtually open the door for every tradition of Rome and invention of error.
Starting then from this corner stone of Divine truth established at Jerusalem nearly nineteen hundred years ago, and with the Bible as our compass and field notes, let us run off a line.
1. Between the true and false spirits in the Church-let us "try the spirits, whether they be of God." "Now if any man have not the Spirit of Christ, he is none of His." But the party spirit, so prevalent in the churches, is not of Christ, hence must be removed, purged out of the heart. A zeal that springs from anything but pure, unmixed love for God and humanity; a spirit that would even promote holiness, or the conversion of sinners, partly to build up "our church," is badly mixed, is soon shaken and cannot survive the Refiner's fire. It is only when the "eye is single, that the whole body is full of light,"-wholly sanctified.
A spirit, which, out of deference to its own creed, willfully disobeys the Divine Word, is not of God and cannot co-exist with a pure heart. All these secondary motives, these mixed and unclean spirits "shake" at the voice of the "mighty God" and are "removed" in the thorough work of sanctification.
2. The next thing I am compelled, in the fear of God, to speak of, as included in the catalogue of the Devil's shaky works, the foul smut and chaff of error is the evil of sectarianism. This is the most destructive bane that God has ever suffered the Devil to sow in His kingdom. It is the very mildew of hell that spreads its blasting curse over nearly all the precious fruit of the Lord's vineyard. Here the words of Paul are an all-sweeping besom.
Oft the enlightened Christian's conscience inquires whether it is right for the Church to be divided thus into a plurality of sects or denominations with their respective human creeds and party names. In the light of truth we are compelled to answer, No. And for the simple reason that these parties are not of Divine origin. Christ is the source of all true union among His disciples, and all divisions between them and the world; while the Devil is the instigation of all divisions in the Church and all union between it and the world.
I quote the following from an editorial in the Christian Harvester.
1. God has a church on earth. It is one and indivisible. It is made up of all, and singular who are born of the Spirit.
2. Individual [local] churches, or congregations, are as scriptural as they are necessary.
3. There is not one word in the Bible favorable to denominations or sects. The only sect among Christians that is spoken of in terms-the Nicolaitan-is severely condemned. There are indications of sectish belief, against which John is supposed to labor in the first chapter of his Gospel, and Paul withstood in the Judaizing tendencies, even in a brother Apostle. Denominations are directly or indirectly the result of sin, remaining in the great body of professors. Thorough and wide-spread holiness would soon destroy denominations.
4. But the evangelical denominations of today contain the mass of true Christians with a multitude of mere professors. Because of differences, sects cannot yet be abolished; and an effort at abolition would result in a new one. Therefore, sects are a present necessity, until holiness more generally prevails.
5. The possessor of perfect love of necessity overleaps denominations in spirit, and so regards all the sanctified as perfectly his brethren.
We are personally acquainted with the editor of the Harvester, and believe him a holy man of God. We admire the frankness with which he acknowledges that "there is not one word in the Bible favorable to denominations or sects," and that "denominations are directly or indirectly the result of sin remaining in the great body of professors."
Such must be the honest verdict of every intelligent, God fearing man.
It is no pleasant thing, we know, to look upon and admit this monster evil, this fell destroyer of the purity, love and power of the Lord's Zion. Says William Starr, "My heart has groaned as, pen in hand, I have looked at this subject, arranged my thoughts to present them to you." But for the love of truth I am constrained to differ with the position that sects are a present necessity. They originated from sin in the Church; and shall we admit that the fruit of sin is a necessity under any circumstances? "Shall we do evil that good may come? God forbid." Where the cause-sin in the Church-is removed by full salvation, should not its effects also disappear? But it is thought that "because of differences sects cannot yet be abolished." We might say, with equal propriety, because of sects difference cannot be removed. They co-exist and mutually support each other. These divergent views and party shibboleths may have had their root in carnality, but they are stereotyped and perpetuated by sectarian parties, and their man-made creeds. Therefore we have no more right to palliate the sin of sects because of differences, than to excuse the latter because of the former. One of the great evils of sectarian divisions is, they prevent the return of the Church to the "faith once delivered to the saints;" and shall we let the baneful tree stand until it ceases to bear its legitimate fruit?
Again, it is thought that "sects are a necessity until holiness more generally prevails." "Thorough and wide-spread holiness would soon destroy denominations." Sects and are antagonistic to each other. This truth is clearly implied in the above remarks. The fire of true holiness burns up all the fences that Satan has placed between the saints. And shall we defeat this its real mission by not lifting up the sword of the Lord against sects, and attempt to abolish the evil until holiness prevails more extensively? That is the same as saying that we should make no attack upon unholiness until holiness gains a certain degree of ascendancy. Yea, it provides that we should "give place to the Devil" in the Church to destroy holiness until the Church becomes more holy. These are no trifling words. It is a solemn fact that adherence in different denominations is the Devil's wedge, whereby the unity of the Spirit, so perfectly procured in the grace of perfect love, is again destroyed. Party names, party creeds, and party spirits, almost of necessity go together; and the natural return of this spirit, because of membership in a fragmentary Church, takes more souls off of God's altar, than everything else together.
Let sects alone until holiness prevails! What a device of the enemy. How can we expect to bring forth permanent fruits unto holiness, if we allow the plowshare of God's truth to slop over this fallow ground of sin? Sects are the Devil's "high places" in the land, the groves of his own planting, and gods that he has set up to corrupt Israel, and "provoke God." How many of the kings Jehovah complains of, because they did not, like Josiah, "purge Judah and Jerusalem from the high places and the groves." (2 Chronicles 34:3) Beware that we partake not of their sins. Of Judah it is said that "And he did that which was right in the sight of the LORD, according to all that his father Amaziah had done; Save that the high places were not removed: the people sacrificed and burnt incense still on the high places. And the LORD smote the king [Judah], so that he was a leper unto the day of his death."
Says W. H. Starr, a conscientious Presbyterian minister, after quoting 1 Corinthians 1:10-13 in his Discourses on Sectarianism:
It would seem as if no man could read these words of the great Apostle without vividly seeing that party divisions among the people of Christ were, in his view, a most astounding evil. "Is Christ divided," he says, that ye who are all His, and who have been "baptized by one Spirit, into one body," even "the body of Christ," should be sundered one from the other by party names.
And he adjures them in the most solemn manner, he beseeches them by an appeal the most sacred that words could utter, even by the name of Christ, as it were for His sake, and for His bleeding cause-to forsake these pernicious ways, and to be perfectly joined together in the same mind.
Here what this author thinks of promoting holiness over these "high places," or sect walls.
The divisions of the Christian Church, as they now exist, are a prominent cause of the low state of piety among believers; the greatest single obstacle, which not exists, to the spread and triumph of our religion in the world.
The moment you separate the Church of Christ into distinct divisions, you set up the idol of party. Success or adversity will no longer affect the mind simply as they touch the cause of Christ, but they will be felt, also, as affecting "our side," or "our Church." It is not Christ and His cause to which their whole thoughts and desires are now turned; the idol of party has now been set up, and it claims-and receives part of their regard. The man, I think, is almost more than human, that can wholly avoid this influence, at least, after he has been long identified with any particular branch of the Church.
It is an influence which is all the time at work. The idol has been set up to divide the heart from the blessed Savior and His holy service; and its influence is as ceaseless as the existence of the cause. And this party feeling is, as we have seen, very wickedness, being a from of selfishness, the essence of all sin; so that sinful desire is blended continually in the heart with its love to Christ, and polluting the worship which it offers Him.
This is an honest and faithful description of this monster evil. The party feeling is very sin. Yea, says this God-fearing man, "It casts a millstone round the neck of those who are struggling upwards to the image of their Redeemer. It mingles poison with the streams of salvation that flow to the soul through the church, and casts a blight upon its budding fruit."
Sectarianism is the greatest foe to the exhibition of love which God has ever suffered Satan to beget. It hinders brotherly love among Christians, and regard for the souls of men. It is vain for brethren in Christ to talk about the duty of loving one another, and to try to feel love for one another, while they refuse to act as love dictates [by separating into parties]. Their actions will control their hearts, as men's acts always do in the end. The fences which they set up between them in fact will become fences in feeling. And that is now even so, every Christian knows.
The divisions of Christ's people beget and stimulate continually that opposite spirit of rivalry and contention which is the spirit of the world.
Yes, I charge all this mischief, the existence of which you all know, upon the sectarian divisions of the people of Christ; and let him deny it who can. It is in fact their legitimate fruit.
The division of the Church into parties not only destroys the power and holiness thereof, but is the greatest impediment to the conversion of the world to God. Again, we will hear Brother W. H. Starr, and the blessed Redeemer Himself.
Would that the Church of Christ might pause long enough from its sectarian strive, to hear the voice of its Redeemer and Lord, pleading with God in prayer, on that sorrowful night, ere the traitor came. "Holy Father, keep through thine own name, those whom Thou hast given me, that they may be one as we are. Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as Thou, Father, art in me and I in them, that they also may be one in us; that the world may believe that Thou hast sent me. The prayers of Christ were not offered for a light matter, least of all that memorable petition which the pen of inspiration has recorded for the Church in all ages to wonder and weep over, the prayer of its dying Lord. The desirableness of that visible union of His people for which Christ prayed as the means of impressing His truth on the world, and the evils of those divisions against which the Apostle so earnestly exhorts, need to be better understood by the Church.
May God grant you a disposition to look the evil fairly in the face.
Of the thousands of souls that are being lost to all eternity through the selfish, wicked and carnal spirit of our churchism! God is dishonored, yea, robbed of the purchase of His Son's death, and infidelity stalks abroad; the result of a divided house.
It is said that "the possessor of perfect love of necessity overleaps denominations in spirit." Does not this prove that they are in the way of the Spirit of Christ? And shall we compel the Lord to drag His children together over these cursed walls, only to have them rise up again, and grieve away the Holy Spirit?
If it be true that "thorough holiness destroys denominations," then it follows that where they yet exist, this genuine degree of holiness has not been attained by the people. But I have not quoted correctly: it is "thorough and wide-spread holiness." Ah! Here is the sticking point-a condition put in by the enemy of souls, it implies the following: "Though entire sanctification removes all sectarianism out of my heart, I will still adhere to my sect until people generally abandon their schismatic parties and creeds." The Devil is perfectly easy over these principles. Now, if this evil is to be done away by popular sentiment, then it is not through holiness; but if by the latter it does not depend upon any foreign influence. The condition of the Church in one state does not rob the Word and Spirit of God, of their virtue in another. The power of holiness to destroy denominations in one community does not depend, in the least, upon another. Judah can burn down his groves, and destroy his idols, whether Samaria and Ephraim do or not. Therefore, we repeat, that in every neighborhood, city and village, where the professed followers of Christ are divided into a plurality of sects, they have not yet become thoroughly sanctified to God.
Can it be said of professors of holiness that they have "one heart" and "one mid," while some have a mind to be Presbyterian, others Baptists, others United Brethren, and other have a mind to adhere to the several different sects of Methodism? Have they "one heart and one way," when they rise from the solemn altar in the holiness meeting and go each one his own way to the synagogue of his own sect?
Now I must confess that I cannot see the necessity of this, unless it be to please the Devil, break the unity of the Spirit and grieve away the heavenly Dove, bring to naught the divided house of the Lord and destroy the work of holiness as fast as it can be built up; to this end alone it is necessary.
But let us come still closer home. I would lay the responsibility of this enormous evil just where God places it, and all other sin. We will not be judged by sects, states, nor even by neighborhoods and towns, but "every one shall give an account of himself to God."
A revival of holiness in a community is the result of personal consecration and faith; and its relapse will be in proportion to the number of individuals that remove the sacrifice from the sanctifying altar. There is no such thing as thorough holiness, except as wrought by the Sanctifier in individual hearts; and if, as has been said, and as I verily believe, thorough and wide spread holiness destroys denominations-burns up sectarian distinctions-it must do it in your heart, as an individual. And if this work is done, the fruits must exhibit the fact; you will be "saved by the precious blood of Christ from all vain conversation, received by tradition from your fathers;" such as "your church," "our church," "our preacher opened the doors of the church," "what branch of the church do you belong to?' "you ought to join some branch," "and if there be any other thing that is contrary to sound doctrine"-that grew out of a "perversion of the right ways of the Lord," and the "Gospel of Christ." (Acts 13:10; Galatians 1:7) If the bitter root of sectism is entirely destroyed out of your heart, you will ignore all sectional lines and party fences, the dreadful curse of which Brother Starr has so honestly pointed out. If you are a true, intelligent Bible Christian, a holy, God fearing man, you must cast off every human yoke, withdraw fellowship from, and renounce every schismatic and humanly constituted party in the professed body of Christ. Instead of belonging to "some branch," you will simply belong to Christ, and be a branch yourself in Him, the "true vine." Instead of remaining identified with any sect,-i.e., cut-off party, "directly or indirectly the result of sin"-you will claim membership in and fellowship with the "one and indivisible Church that God has on earth, and which is made up of all, and singular who are born of the Spirit." On this broad and divinely established platform, and here only, can you stand clear of the sin of sectarianism and the blood of immortal souls that perish through its pernicious influence. Are you strictly loyal to God, while you persist in adhering to a sect, notwithstanding He says "there should be no schism-sects-in the body." (1 Corinthians 12:25)
I am not advocating the no-church theory that we hear of in the west, but the one holy Church of the Bible, not bound together by rigid articles of faith, but perfectly united in love, under the primitive glory of the Sanctifier, "continuing steadfastly in the Apostles' doctrine and fellowship," and taking captive the world for Jesus.
But it is thought that we should not fight against sects, nor attempt to abolish the evil at present, lest we thereby form another sect. This is virtually saying we should "go on sinning lest a worse thing come upon us."
An attempt to rally Israel under any of the many party names and creeds might indeed result in a new sect. But this is not what we contend for. Nay, but let us rather burn to ashes these high places of Israel's corruption and returning to Jerusalem, let us build upon the foundation of the Apostles and Prophets, Jesus Christ Himself being the 'chief corner stone." Let us abandon the nonsense of ecclesiastical succession: cease to inflate our pride and vanity by parading the good and long since departed who innocently wore our party badges; the piety of our fathers will not atone for the worldliness of the Church at present. Let us also quit flourishing our church creeds as though their excellency were an essential supplement to the wisdom of inspiration. Let us, we pray you in the name of Jesus Christ, for the sake of our holy and Divine religion, and a world that is lost in sin, O let us put away these childish things and return to Jerusalem, not to form a new sect, but as the "servants of the God of Heaven and earth, let us build the house that was builded these many years ago, which the great King of Israel (Jesus Christ) builded and set up." (Ezra 5:11)
Many say we need more union of hearts, but think a visible organic union unnecessary; but, remember that it was a visible union that Jesus prayed for, such as the world could see and be thereby convinced and saved. We quote once more from W. H. Starr:
They will say to me: Cannot we have union of feeling without external union? (That is; with external dis-union) I answer, No! You cannot except in rare instances and in an imperfect degree. It is vain to be beating off the leaves of the tree while you continually nourish its roots. And sectarianism is the "root of bitterness" whose acrid and legitimate fruit of divided hearts, and jealousy and strife doth continually grieve away the Spirit of our God and Savior, and leave our churches in a comparative poverty of grace and growth, that methinks must make the very heavens groan with sorrow, as they look down upon our dying world.
Up, Up! My brother, my sister in Christ, inquire of the Lord concerning this thing. Why slumber ye here while Satan has entered the fold of Christ, a wolf in sheep's clothing, and is rending the flock?
O, cry to God, that He will direct you and all the children of His grace, till the Church of His holy Son shall be purified and saved. Alas! It is now "a house divided against itself."
O, pray that the Lord would unite and build it up in the truth; and that He would show you your duty in the matter. The wants of the world require a holy and united Church.
From what has been said, and the uniform teaching of the Bible, the following facts are very evident:
1. The division of the church into sects is one of Satan's most effectual, if not the very greatest means of destroying human souls.
2. Its enormous sin must be answered for by individual adherents to, and supporters of sects.
3. The only remedy for this dreadful plague is thorough sanctification, and this is only wrought by a personal, individual contact with the blood of Christ through faith.
4. The union required by the Word of God is both a spiritual and visible union.
5. The divisions of the Church are caused by elements that are foreign to it as a Divinely constituted body by deposits of the enemy, which exist in the hearts and practices of individual members, involving their responsibility and requiring their personal purgation.
These facts make your duty plain. What you and I want, dear reader, is "thorough and widespread holiness" in our individual souls to destroy denominationalism here. Holiness, ever so thorough and widespread around you will not cleanse your heart: neither can the sin of division in the hearts and lives of others attach to you unless you drink in their spirit and also become a partisan. You need not waste time in planning general union movements or praying the Lord to restore the unity of His Church until you go down under the blood and have every bone of contention and cause of division purged out of your own heart; then you may do something to influence others to do the same.
You are praying and longing for the happy time when God's children shall all be one, but are you willing that the "once more" shaking shall have its designed effect in your own case? Do you, indeed, suffer the Holy Ghost fire to consume out of your own life, heart, religion and conversation, all the shaky chaff and stubble the Devil has made to divide the Children of God? Do you, indeed, withdraw from and ignore all Churches-so called-but the one Christ purchased "with His own blood" and founded nearly nineteen hundred years ago, and to which the "Lord added" you by regeneration? (Acts 2:47) Do you discard every Church title but that "which the mouth of the Lord hath named" (Isaiah 61:2), even the name of the Father in which Christ and the Apostles kept the Church? (John 17:6, 11-12; Acts 20:28; 1 Corinthians 1:2; Galatians 1:13; 1 Timothy 3:15) Do you honor the Divine head of the Church by rejecting every creed but the one that "is given by inspiration of God;" every door that is opened and shut by men, and every spirit by the Sanctifier and every motive but the love of God and humanity? If you, by the grace of God, die to all these prime causes of sectism, and their concomitant sins, the, and not until then, will the Lord have "thoroughly purged" so much of "His threshing floor" as you will have to answer for in the day of judgment. Where this is not accomplished, the grace of God is frustrated; holiness is not permitted to reach the Bible standard of thoroughness, for spread its healing virtue to every part of the soul.
Pray not for union if unwilling to part
With the idols that dwell within your own heart.
If you would see the millennium begin
First cleanse your own heart from all sectism and sin.
It may look foolish to many thus to blow the trumpet of the Lord around the high and massy walls of sectarian glory and selfishness, but the power of God with the faith and souts of the "holy people" will surely bring them down.
Though the heaps of sectarian chaff have reached the magnitude of mountains, God has some wheat scattered through them, and He will have it separated for His garner. Therefore, He says to Jacob, "Fear not . . . thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff. Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them."
The pure elements of God's Church possess a wonderful inherent attraction and cohesion; but the Devil neutralizes the Divine cement by mixing in his chaffy and sloughy trash, thereby effecting divisions; therefore, the Lord restores union by "removing these things that are shaken, as of things that are made" by the enemy, thus removing discord and schism. Glory to God! Little Jacob has barely commenced threshing and separating. Soon we will see clouds of chaff driven by the "mighty rushing wind from heaven"
But, Oh! What storms of persecution will rage,
For the cause of old Babylon too many engage.
Says Brother I. Reed in his paper, The Highway,
The great holiness movement is shaking harder than ever. It is to be a real moral earthquake yet. We have nothing to fear in that direction. We have allied ourselves to the Power that does the shaking, and feel a kind of holy joy at the falling walls, reeling Babels and ecclesiastical fortifications that can't stand the grand holiness shock. In anticipation we enjoy the grand smash up of things semi-religious-this half-and-half, linsey woolsey type of Good God-Dear Mammon, kind of fashionable moral froth, too often called "religion"-that is coming some of these days. It is coming. We hear the tread of a mighty army.
Amen. Let the conflict come. God will have a pure Church-He will shake the chaffy works of the Devil out of His kingdom, though all hell be moved in rage; though Gog and Magog surround the camp of the saints on the breadth of the whole earth.
A battle is coming between the two kingdoms,
The armies are gathering round;
The pure testimony and vile persecution,
Will come to close battle e're long.
Then gird on your armor, ye saints of the Lord,
And He will direct by His living Word,
The pure testimony will cut like a sword.
Dear reader, I am aware that in these chapters I have written things that will be unwelcome to many: truths that will assail and stir up many prejudices, but in doing so, I have determined to cast from me the fear of man, and clear my conscience in the sight of God.
It is, indeed, my honest conviction that the great holiness reform cannot go forward with the seeping power and preeminent triumph that God designs it should until the Gospel be so preached, and consecration become so thorough, that the blood of Christ may reach, and wash away every vestige of denominational distinction, and "perfect into one"-yea, one indeed and in truth-all the sanctified.
I am aware that this will elicit storms of persecution, but in the name of the Lord it must come. God will be glorified in the escape of his holy children from all human enclosures into the "one" and identical "fold" of Jesus Christ. Oh! Let us be honest before God in this matter.
It will then be discovered who for Jesus will be,
And who are in Babylon the saints then will see;
The time of division then will fully be known,
Between the pure kingdom and defiled Babylon.
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Chapter 26 B
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CHAPTER 27
TWO DEGREES OF DIVINE LIGHT IN THE SOUL.-LAMP LIGHT AND PERFECT DAY.
Perhaps no figure is more frequently used in the Bible to represent pure Divine religion than that of light. To the heart that is filled with the heavenly illumination, this idea is very precious. Glory to God for light-pure spiritual light in the soul. Such is the religion of the Bible; it is opposite to darkness in every respect. It is God Himself shining into hearts where sin had spread darkness and death to restore unto them "the light of life." Our blessed Savior is declared "to be the light of the world." "A light to lighten the Gentiles and the glory of His people, Israel."
If, therefore, as we have seen, the bible teaches two phases of Christian experience, we might reasonably expect them to be represented by this prominent figure, by two degrees of spiritual illumination. Some may object to this, and say that light emanating from God cannot possess degrees of brilliancy: that it must all be perfect. I answer this by pointing to the creation of light at the beginning of the world, where we have a perfect representation of the impartation of light in the new creation, or redemption of man.
And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. (Genesis 1:3-5)
So the Lord speaks light into the believing sinner's heart-"turns him form darkness to light and from the power of Satan unto God." But after he receives "the knowledge of salvation by the remission of sins," the pure light received from the Lord is more or less obscured by corrupt human nature: when all goes well there seems to be sunshine, but under provocations and trials the sediment of inbred sin roil up as clouds in our spiritual sky. There is, therefore, in this state a mingling of the two opposites of light and darkness.
But the Almighty speaks the second time, "dividing the light from the darkness"-removing by the blood of the cross all moral cloudiness from the soul-that "ye who were sometimes darkness," may be all, and forever "light in the Lord."
Who will say that natural light did not shine brighter after the Creator separated the darkness form it? And why not a second and more perfect illumination of the soul, through he incoming Sanctifier? Paul, himself, draws the analogy between the creation of light in the world, and spiritual light in the soul.
For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2 Corinthians 4:6)
Compare this verse with 2 Corinthians 3:18.
But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.
These steps "out of darkness into His marvelous light" are clearly shown by the two applications of the Savior's hand in giving sight to the blind man. (Mark 8:23-25) The more we study the precious Word of the Lord, the more we are convinced that the miracles of Jesus were designed to teach and illustrate the plan of salvation; the occasion of each one of them finds an exact counterpart in the condition of sinners: they are deaf, blind, lame, sick. Leprous, starving, bowed down, possessed with the Devil, and dead in sin; from all of which they find deliverance in the "Mighty to Save." There is no doubt in our mind that the Lord's manner of opening the eyes of the blind man was expressly to teach the two-fold feature of His salvation. What else could it be for? "And He took the blind man by the hand and led him out of the town;"-it is the merciful hand of Jesus that leads the sinner out of the city of Destruction. "And when He had spit on his eyes;"-the Lord's way is always offensive to the flesh, the "carnal mind." "And put His hands upon him, He asked him if he saw aught." In every distinct touch of saving grace we receive from the hand of the Lord, He immediately requires us to tell our experience, or testify to what He has done for us. "And he looked up and said, I see men as trees walking." A wonderful experience indeed to one, who a moment since, could not even behold the light, and who probably never saw before in his life. Such is the new and radical change of the new birth. In the rapturous joy of the new experience, all consciousness of further want disappears. If the happy man had never enjoyed the blessing of perfect vision, he would not know but what he saw as well as anybody; but he would ere long discover the need of better vision. So the joyful convert has no conception of the salvation yet reserved in Christ Jesus for him until the future develops a deeper want in the heart. There were two defects in this man's vision; first it seemed to magnify the stature of men. What a striking representation of the convert's trouble-the man-fearing spirit. The shaking element of inbred sin-a spirit of fear and trembling-makes men seem like giants. Second, it lacked the power of clear discrimination: men were simply seen as moving objects, and not their distinguishing features. This well represents young converts who have not "their senses exercised to discern both good and evil." They are very susceptible to misplacing confidence.
After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly. (Mark 8:25)
When the soul receives the Savior's second touch, the film of inbred sin is removed, and the eyes of our understanding are fully opened. For "He that is spiritual (hath received the personal Comforter), discerneth all things, yet he, himself, is discerned of no man. (1 Corinthians 2:15-margin)
The Savior in His sermon on the mount seems to compare perfect vision with the complete indwelling of God, who is light. "The light of the body is the eye: if therefore thine eye is single the whole body shall be full of light." (Matthew 6:22)
The following comment by Adam Clark, I think, is very good:
"The light of the body is the eye." That is, the eye is to the body what the sun is to the universe in the daytime, or a lamp or a candle to a house after night. "If thine eye be single"-aplous-simple, uncompounded, i.e., so perfect in its structure as to see objects distinctly and clearly, and not confusedly, or in different places to what they are, as is often the case in certain disorders of the eye; one object appearing two or more-or else in a different situation, and of a different color to what it really is. This state of the eye is termed, verse 23, poneros-evil, i.e., diseased or defective. An evil eye was a phrase in use among the ancient Jews, to denote an envious, covetous man or disposition. Our blessed Lord however, extends and sublimes this meaning, and uses the sound eye as a metaphor, to point out that simplicity of intention, and purity of affection with which men should pursue the supreme good. We cannot draw more than one straight line between two invisible points. We aim at happiness, it is found only in one thing, the invisible and eternal God. If the line, or simple intention be drawn straight to Him, and the soul walk by it with purity of affection the whole man shall be "light in the Lord," the rays of that excellent glory shall irradiate the mind, and through the whole spirit shall the Divine nature be diffused." How forcibly the uttermost salvation of Christ Jesus is taught in those words of His. The whole body filled with light-no particle of darkness or impurity remaining: the eye single-the entire life governed by one motive, the glory of God, and actuated by the single impulse of Divine love. It is the new commandment glory, "which thing is true in Him and in you, because the darkness is past, ad the true light shineth;" the Lord has removed the darkness from the light, producing perfect day in the soul.
Saint John also hold up this true light as a higher attainment for the Sons of God, and identifies it with purification from "all sin" and "all unrighteousness" (1 John 1:7-9)
We will cite but one text more: 2 Peter 1:19. "We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts."
The sure word of prophecy-or inspired truth-is here represented as a light that shines in a dark place, which light these new-born babes were to heed until the blood of Christ removed the shades of sin, and ushered in the brightness of His rising.
But, what is the dark place where the lamp of truth shines? Answer: Unsanctified hearts of believers. The word here rendered dark, according to the Greek-English concordance, does not occur but this single instance in the New Testament. It is rendered directly from the Greek in the Emphatic Diaglot-"filthy." James McKnight's Notes, "nasty place." " A lamp shining in a dark, obscure, and gloomy place,"-Doddridge. Does not this correspond with the carnal babes in Christ spoken of by Paul, who were commanded to cleanse themselves from all filthiness of the flesh and spirit? The whole tenor of the Bible teaches that in the first state of grace, the living word reigns and shines in an impure heart-a roily and cloudy nature.
That this lamp-light denotes the primary grace of God in the heart is very evident from the fact that it was to be succeeded by the "day dawn and day star arising in their hearts:" how could this new experience in the heart remove the former darkness if that were not where it dwelt. God had said, "Let there be light" in theses hearts; and there was light. And God separated the darkness of inbred sin from the light He had created in the soul that the whole being might be lit up with the Glory of His presence.
Whatever may be true of the lamplight state, it is certain (1) that the persons addressed were Christians-"had obtained like precious faith with us (the Apostle Peter) through the righteousness of God, and our Savior Jesus Christ." (2 Peter 1:1) And, (2) a new and sudden experience of perfect day was yet to dawn in their hearts.
Some, it is true, have applied this revelation of Christ to His second advent, but the language rather describes a personal experience in the heart-a revelation of Christ in the inner man. What is the rising of the day-star in the heart, but the incoming of Christ, the "true light," who calls Himself "the bright and morning star.." (Revelation 22:16) and has promised to take up His abode in the temples of His grace?
The exposition we have here given is sustained by the best of scholars, some of whom were not associated with the special holiness cause, as the following from Dr. Steele will show.
No passage in the Scriptures more strikingly describes the writer's Christian experience, first of painful doubt, and then of cloudless assurance: first a spasmodic clinging of the intellect to the external evidences of miracle and prophecy, and then the sunrise-Christ manifested, the day-star in the heart. There are, in this verse, four verbs in the present tense, have, do, take, shineth, representing the alternation of light and darkness in early Christian experience. The lamp feebly glimmers in a gloomy, or, literally dirty place, giving just light enough to reveal impurities, but not fire enough to consume them. In this twilight state doubts harass the soul and there is and intense wishing and watching for the day-dawn and rising sun. To the patient waiter there is a last a tropical sunrise. The darkness flees, the filthy place is cleansed.
But how is this shown in the Greek text? Note the two aorist verbs, dawn and arise; "put an end," says Alford, "to the state indicated by the present participles above." What this day-star is, Grotius DeWette, and Huther best explain, who think that some state in the readers themselves is pointed at, which is to supervene upon a less perfect state. Says Huther: "The writer distinguishes between two degrees of Christian life: in the first, faith rests upon outward evidences; in the second, on inward revelations of the Spirit; in the first, each detail is believed separately as such; in the second, each is recognized as a necessary part of the whole. And hence, being in the former is naturally called a walking in a dismal, dirty place, in the light of a lamp or candle, while the being in the latter is walking in the light of day.
Alford adds: "This latter we believe to be nearly the true account." Let us see what is taught here: (1) Two states of spiritual life, symbolized by lamp-light and sun-light. (2) The aorist tense marks a sharply defined emergency from the first to the second, by the glorious King of day arising in the heart. This, we believe, to be a correct exegesis of the highly figurative and beautiful text. It accords with the experience of all who have entered into the definite experience of perfect love.
While these authors concur in teaching two phases of Christian experience, it appears to me they have drawn too heavy shades on their picture of lamp-light grace. A good lamp will fill most of a room with light; will enable a person to carry on work within the compass of its rays, nearly as well as by day-light. So, also the grace of sonship is a real light in the heart: it need not, and should not be faint and flickering, nor spasmodic. It is a great mistake that in this initial state the soul is supported chiefly by an intellectual clinging to the external evidence of miracles and prophecy. Some things can be seen and comprehended near the glowing lamp, just as perfectly as by the sunlight. So, in the light of justification, the soul know the Divinity of the Bible, the pardon of sins and adoption into the family of God by positive experience, by actual inward consciousness.
The chief difference consists in the very limited area of lamplight. Our consciousness of optical power beyond the extent of light for its use naturally begets a desire to enlarge our view of surrounding objects; but in every direction a wall of darkness intercepts our vision. This is precisely the convert's experience. While he can say," One thing I know, whereas I was blind, now I see," many things lay concealed in the depths of his soul, beyond the dark wall of inbred corruption: neither can he "see afar off" in the mysteries of redeeming grace. But when the morning appears, "when the Comforter, which is the Holy Ghost, is come," He fills His temple with light; He shines to the perfect day throughout all the kingdom of God's grace, revealing to the eye of faith, all things that our heavenly Father hath "prepared for them that love Him." (1 Corinthians 2:9-10)
Dear brother or sister, if you know when you passed from darkness to light, let me ask you if you also know when you was "changed from glory to glory," from lamplight to day-dawn. If you know of no such an event in your past life, let this be the glorious day of its dawning in your soul.
O, stay not in the twilight of salvation, the mere vestibule of the kingdom of light. Set your whole heart to seek the "excellent glory." "Wait for it as they that watch for the morning." Wait and watch, and pray, until "unto you the sin of Righteousness shall arise, with healing in His wings."
As the glorious sun disperses
Gloomy shades of night away,
So the fullness of the Spirit
Turns our lamplight into day.
Sun of Heaven! Shine forever,
In this happy soul of mine;
I will walk beneath thy beaming;
Lost in all thy love Divine.
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CHAPTER 28
TWO DEGREES OF CHRISTIAN FAITH TAUGHT IN THE NEW TESTAMENT.
Faith is the most important means of union with the Divine being. And as our oneness with God is in proportion to our conformity to His nature, our faith will, in general, correspond with the degree of holiness we possess; and as holiness exists before it is made perfect, faith naturally appears in two corresponding forms also. Through the sanctification of our nature, we are changed to the higher form of faith. Accordingly, we read of some who "had cast off their first faith." (1 Timothy 5:12)
Not by advancing to the higher plain of perfect trust, but these had gone back and incurred condemnation; but, as we have observed in reference to "first love," the same will apply here; "first faith" implies a second faith, a succession of degrees of faith.
The second, or perfected faith, Paul identifies with "the righteousness of God," "for therein (in the Gospel) is the righteousness of God revealed from (ek from or out of) faith to (eis literally into) faith." (Romans 1:17) To attain unto the righteousness of god involves a cleansing from "all unrighteousness," hence entire sanctification and elevation to a perfect trust are coetaneous events, the former is the adaptation and the latter the means of the hidden life of perfect union with God.
This higher phase of faith, or unstaggering trust in the Lord, is also identified with the "more excellent" degree of charity, or "love made perfect." It is that form of charity that "beareth all things, believeth all things." (1 Corinthians 13:7)
We also find it represented by, and used interchangeably with unblameable holiness in the heart and stablishing grace. Saint Paul earnestly besought the Lord that he might be permitted to visit the Thessalonians and "perfect that which was lacking in their faith;" then he continues his prayer that the "Lord Jesus Christ, direct our way unto you, and the Lord make you to increase and abound in love, one toward another . . . to the end, He may stablish your hearts unblameable in holiness before God." (1 Thessalonians 3:10, 13)
This cloudless assurance is set forth as a state to be diligently sought by all Christians: "But we earnestly desire each one of you to show the same diligence for the full completion of the hope to the end." (Hebrews 6:11-Diaglott) The Bible Union, and other versions, render it, "diligence for the full assurance of hope." It was, therefore, regarded by the Apostles as of urgent necessity.
The Apostle clearly teaches the Hebrew Christians that faith must be raised to, and exercised in, its higher degree in entering into the state of perfect holiness. After assuring them that we have "boldness to enter into the holiest by the blood of Jesus, by a new and living way," he extends the invitation to them, saying, "let us draw near with a true heart in full assurance of faith." (Hebrews 10:19, 22)
Paul says to the Thessalonians, "Your faith groweth exceedingly." James also speaks of faith made perfect by works; this doubtless refers to the development of faith by its exercise. But besides the growth of faith, there is a marked change from one degree and condition of faith to another produced by the power of "Him that sanctifieth.." Wherefore, says the Apostle:
Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, Looking unto Jesus the author and finisher of our faith. (Hebrews 12:1-2)
It is in laying off the "close girding," or inbred sin, by the purgation of the Holy Ghost that the soul is instantly raised to the joyful mount of full and constant assurance.
Does not the above distinguish between two conditions of faith, distinctively wrought by the Lord Jesus?
Once more we find the higher phase of Christian experience set forth as a rest of faith, the eternal Sabbath of the soul. For we that have believed do enter into rest. (Hebrews 4:2)
Thus we have seen that perfect righteousness, perfect holiness, perfect purity, perfect love, and perfect rest of soul are all co-existent with perfected faith. The reason for this is very obvious: faith leads into God'; but sin separates the soul from God, hence, it is only when all sin is removed that faith can merge the soul into the bosom of Deity and give it sweet and abiding rest in the Everlasting Arms. As the cohesive power of cement is weakened by mingled clay, so faith is unable to five the soul perfect union with, and constant rest in God, while the dross of inbred sin remains. As perfect faith naturally exists with the above enumerated qualities, so they naturally result from a finished faith; for such a faith will not move upon a lower plain than full Gospel privilege. Hence, they are all concomitant features of the second work of Divine grace in the soul.
While clinging to Jesus with unyielding hold,
How sweetly I dwell in His heavenly fold,
Our union is perfect, all foes we defy;
We cling to each other, my Jesus and I.
The storms may be fearful and Satan assail;
True kindness and love may everywhere fail.
In union immortal, continued on high,
We'll cling to each other, my Jesus and I.
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CHAPTER 29
TWO IMPARTATIONS OF LIFE IN THE GOSPEL.
Sin has involved the race of mankind in spiritual death. We are plainly told that "By one man sin entered into the world, and death by sin; so death passed upon all men.: (Romans 5:12) "To be carnally minded is death." "With God is the fountain of life," but, saith the Lord, "Your iniquities have separated between you and your God."
But through Christ our union is again restored and spiritual life regained. "I am," saith He, "the way, the truth and the life." "I am the bread of life." "He that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me, shall never die." (John 11:25-26)
It is in the new birth that the Lord breathes again the breath of life into the soul.
Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. (John 5:24)
And you hath he quickened, who were dead in trespasses and sins . . . Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together. (Ephesians 2:1, 5-6)
These texts plainly teach that the soul is brought to life when saved from "condemnation," from "trespasses and sins." But Christ is more than the author and giver of life. He is life itself.
And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life. (1 John 5:11-12)
We have seen that spiritual life is received in justification, but here we find it identified with Christ Himself, yet He only enters the soul fully by the Comforter, which is received after regeneration. This involves the apparent contradiction, that we have life before receiving Him who is our life. But the Lord solves the difficulty in these words: "I am come that they might have life, and that they might have it more abundantly." (John 10:10)
Here we learn that the Lord speaks life into the believing soul, "dead in trespass and in sins," and subsequently fills and floods the soul, body and spirit with more abundant life; which latter experience, the natural inference is, relates to the incoming Comforter, the full baptism of the "Spirit of life in Christ Jesus."
There is no incongruity in speaking of a larger measure of life conferred where life already exists. Do we not often see branches of trees that possess life in a very faint degree, as compared with others that are fresh with vigor, and laden with fruit? Now, if that which prevented the supply of sap could be entirely removed, would there not soon be an increase flow of life to that branch? So life enters the soul as we are engrafted into the true vine; but when the Father purges out the acrimonious and obstructing canker of inbred sin, the full life of Jesus naturally flows into, and permeates . . . every part of the branch, enabling it to bring forth "more abundant fruit."
When the "body of death" that remains and wars in unsanctified babes in Christ is fully destroyed and cast out, is there not room for a more abundant influx of Divine life? When, by a personal experience, Christ is made unto us sanctification, He also becomes the complete life of the soul. As the Scriptures distinguish between "peace with God" and "the peace of God," so we are first made alive unto God through Christ Jesus; second, receive the "life of God;" "as God hath said, I will dwell in them and walk in them." (2 Corinthians 6:16) The Apostle Paul presents the foregoing as promises by which his "dearly beloved" brethren were to "cleanse themselves from all filthiness of the flesh and spirit," and thus "perfect holiness in the fear of God." As natural life is commensurate with physical health, so holiness-complete wholeness, or soundness of the soul-is necessary to the enjoyment of perfect spiritual life.
This higher Christian experience of the true God-life in the soul is the identical glory that comes upon the Church through Jesus Christ, and the holy reign of the Paraclete-the representative of the God-head; for thus saith the Lord: "The glory which thou gavest me I have given them that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one." (John 17:22-23) Hence, for the Ephesians, who had already been quickened from the dead, Paul prayed "that Christ may swell in your hearts by faith," i.e., that Christ may exclude from the heart, every other spring of action and become Himself the only and all pervading life of the soul. Yea, he adds, "that ye might be filled with all the fullness of God." O, who would not part with his own life for the hidden and eternal life of the invisible God? Notwithstanding the "great things," the Apostle to the Gentiles was called to suffer in consequence of this Divine union; he gloried alone in its crucifixion. "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me." He accepted the death of self that he "might live unto God." (Galatians 2:19-20) Here is the secrete of a life that tells for good, a life that teams with rich fruitage of praises and hallelujahs to God, and sends forth perennial streams of life and gladness to lost and perishing humanity. It is not good resolutions, or self-culture, or mortifying discipline, or natural genius, or acquired learning, but the more abundant and all constraining life of Jesus, manifest in the soul that "turns many to righteousness" and lights up this dark world with the glory of God and songs of salvation. Neither is this Divine and world-moving life conferred by an arbitrary act of God's providence; nay, "this honor have all the saints." But, "Verily, verily, I say unto you, except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit." Ah! Here is the condition from which the flesh shrinks. At these sayings of the Son of God, many go away sorrowful and forever abide alone, frozen up in the frigid zone of self. O, may the infinite love of Jesus constrain my dear readers to "fall into the ground and die" that ye may "bring forth much fruit," for "herein is my Father glorified." Jesus never can enter and become the life-pulse of a soul until self gives up the ghost and sinks into the earth as the above scripture teaches. For it has not, as some think, an exclusive reference to Christ, because He immediately adds, "He that loveth his life, shall loose it; and he that hateth his life in this world shall keep it unto life eternal." (John 12:24-25)
There must not only be a perfect renunciation and crucifixion of self, but also an all-appropriating faith in Christ. Yea, "except ye eat the flesh of the Son of man, and drink His blood,"-except ye receive the sacrifice of the spotless Lamb of God, to the full extent of its saving virtues-ye cannot have this wonder working life of God in you.
It is only in the abundant outpouring of the Holy Spirit that we can taste and fully drink in the "powers of an endless life."
Dear brother, has the day of Pentecost fully come to your soul? If not, may you go at once to the upper room and tarry there until you are "filled with the Spirit" and "more abundant life" of our Lord and Savior, Jesus Christ.
My soul is only longing
For the hidden life of God:
And its crystal stream is flowing,
From the precious living Word.
Life, a river, more abundant,
All proceeding from the throne;
Hallelujah! It is Jesus;
And His life is all my own.
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CHAPTER 30
WHAT THE SPIRIT SAITH UNTO THE CHURCHES.-A HIGHER GRACE TAUGHT IN REVELATION.
For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. (1 John 5:4)
And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. (Revelation 12:11)
These texts show that we must first be born of God; and second, overcome the world, which blessed triumph is through faith by the blood of the Lamb and by the word of our testimony; with these must be joined a perfect consecration to God, which includes the very life-"they loved not their lives unto the death."
I think all will agree with the assertion that no man fully overcomes the world while any of its fallen turbid nature remains in his moral constitution. "For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world." (1 John 2:16)
Hence, until the flesh is fully destroyed-the old man entirely put to death-by the sanctifying power of the Holy Spirit, perfect triumph is an object of pursuit instead of a present realization. Nearly all find their peace often ruffled, their advancement much embarrassed, and an indwelling and often prevailing tendency to bend to the "course of this world" so long as they are beset with inherited evil; this foe in their nature they must continually battle down or lose their justification. Therefore, it is not true in fact, that such have overcome the world. But in every way we may view it, this world-overcoming power is just what the one hundred and twenty disciples received on the day of Pentecost, and every soul that is born of God may now experience in the same refining fire.
The object of this all-victorious grace, as pointed out by John, indicates a moral change, an adjustment of our nature to the law of the Lord. "And His commandments are not grievous, for, (because, Diaglott and Doddridge) whatsoever is born of God overcometh the world." This implies that until the child of God overcomes the world, the Divine precepts are somewhat grievous, or difficult' this fact we have shown in the chapter on "the yoke made easy." The higher grace of full assurance is often urged as necessary to a complete conformity to the will of God. (2 Timothy 2:21; Hebrews 13:20-21)
We have in Revelation a chain of texts that, in our mind-and we think, we have the mind of the Spirit on the same-paint the beauty and glory of this triumphant grace.
He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God. (Revelation 2:7)
Christ is evidently the tree of life: "Whosoever eateth my flesh and drinketh my blood hath eternal life," "shall life forever." (John 6:51, 54) The "flaming sword" that God placed at the entrance of the garden of Eden "to keep the way of the tree of life" was graciously removed when "He who is our life, was manifest:" when the Son of God "brought life and immortality to light through the Gospel."
This tree is in the midst of the Paradise of God, indicative of the fact that "where sin abounded"-as the result of Adam's transgression-"grace did much more abound" through Christ Jesus. As Adam bore the image of God before he forfeited paradise, so we are "renewed in knowledge after the image of Him that created us." (Colossians 3:10)
In Divine likeness, or moral purity, at least, we are, in this life, permitted to return into the very "midst of the paradise of god" from which our first parents fell. This is the "more abundant" gift of life promised by the Savior, not to sinners, but as the "Spirit saith, to the churches."
He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death. (Revelation 2:11)
Should we have missed the real meaning of this text, the ideas we here advance are nevertheless consonant with the Word. The first death is the crucifixion of the "old man," or "body of sin," the second may apply to natural death or the final punishment of the wicked, or both taken together. It is a fact that a soul that is entirely sanctified shall never be hurt by either of these, the fist is changed into a blissful departure to be more fully with the Lord: the second shall never be seen. "The sting of death is sin," but in the act of overcoming faith, the soul sinks beneath the "blood of Jesus Christ, God's Son, which cleanseth us from all sin." "Being then made free from sin" "Christ hath abolished death," for "it is a faithful saying, that if we be dead with Him, we shall also live with Him."
He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. (Revelation 2:17)
The hidden manna denotes the blessed food in store for the soul within the holiest. It is only tasted by those that are dead indeed to sin and self, and have attained the "life that is hid With Christ in God." The white stone and new name denote the new experience of perfect purity. It corresponds with the hidden life, which no man knoweth saving he in whose breast the invisible God has taken up His permanent abode, and set up His heavenly reign of love. Glory to the God of all grace, for this secret millennium in the soul.
And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star. He that hath an ear, let him hear what the Spirit saith unto the churches. (Revelation 2:26-29)
As we pass over these texts, bear in mind that this triumph over the world is the full assurance of faith and must be preceded by the new birth: hence, it is the second grace.
"And keepeth my works." This probably refers to good works enjoined by Christ in which the saved should walk, but it may denoted the retaining of the works that Jesus had wrought in the fully saved, i.e., regeneration and entire sanctification. Again, it seems quite natural to apply it to this promise: "Verily, verily, I say unto you, he that believeth, the works that I do, shall he do because I go unto my Father," (John 14:12) that is, if I go away I will send the Comforter, which will enable you to do the works that I have done and even greater. "And I will give him the morning Star," that is, He give Himself, for saith He, "I am the bright and morning Star." (Revelation 22:16) The perfect triumph and full assurance of faith apprehends Christ as the "fullness of the blessing of the Gospel," as the more abundant life, the complete sanctification, and only guiding star of the soul. To these living temples of the Holy Ghost, the King Eternal gives power over the nations! This fact is abundantly recorded in history: the kingdoms of the earth have trembled at the presence of the Jehovah of Hosts. The Church that goes forth in her primitive purity and power is God Himself in motion. This power has shaken whole empires and nations in the person of Saint Paul, Thomas Kempis, Madame Guyon, Arch Bishop Fenelon, Whitefield, Luther, Wesley, Knox, and others.
"And he shall rule them with a rod of iron." Holiness is not that flexible, effeminate and hurt-nobody spirit that some think it is. It is radical anti sin, a terror and destruction to all the works of the Devil. Christ is both the "Lamb of God" and the "Lion of the tribe of Judah," and He being the real embodiment of holiness in the soul, suffers wrong with the silent resignation of a lamb, but sallies forth upon the workers of iniquity with the terror of a lion. Yea, he breaks froth as a storm of Divine wrath upsetting the tables and breaking to shivers the "vessels of dishonor" that corrupt the temple of His glory.
Therefore, he that is not a lion in the defense of truth and denunciation of sin, as well as a lamb to suffer for Christ's sake, is a false representative of Christ. Hear again what the Spirit saith unto the churches.
He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. (Revelation 3:5)
Here the Divine order in dispensing the gifts of saving grace is so clearly defined that a "wayfaring man, though a fool, shall not err therein." First have the name recorded in the church book in heaven-be born of God. Second, overcome the world, which is through faith, the cleansing blood, and testimony, or the "profession of our faith;" and in the second change to soul puts on the pure "white raiment," "the righteousness of God," given to the saints.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. (Revelation 3:5)
Here the glorious gift of full salvation is offered "to the churches" in figures that relate to establishing power. Paul says, "Ye are God's building," "Ye are the temple of God." Peter says, "Ye also as lively stones are built up a spiritual house." To be made a "pillar in the temple of god" is simply to be mighty through God in his Church, "sanctified and meet for the Master's use," so that he can safely rest on him the great concerns of his holy edifice. Paul tells us that "James, Cephas and John seemed to be pillars." (Galatians 2:9) Because they were filled with faith and the Holy Ghost, they were the chief upholders of the "House of God, which is the church of the living God."
"And he shall go no more out," i.e., his "heart is fixed," "stablished unblameable in holiness." We are made pillars by being "made perfect, stablished, strengthened, settled." (1 Peter 5:10) "
Now he which stablisheth us with you in Christ, and hath anointed us, is God; Who hath also sealed us, and given the earnest of the Spirit in our hearts. (2 Corinthians 2:21-22)
Thus we see the full triumph of faith is a comparatively fixed state, wherein the soul, like a might column, stands erect in the temple of God, and is able to cry out in every storm of life, "None of these things move me."
"And I will write upon him the name of my God," seal him forever with the Holy Ghost unto God.
"And I will write upon him my new name." This corresponds with the white stone and new name. It doubtless denotes the new relation to and appropriation of Christ, in the higher grace; before He was loved as our pardoning Savior in world-overcoming faith, and then summing up the whole in the gift and indwelling of Himself, the Lord now directs their attention forward to the future glory of His kingdom. Once more the Spirit saith to the churches, "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in His throne." (Revelation 3:21) Following this promise we have scenes about the throne in heaven.
We have now traced the inheritance of sanctification from the everlasting covenant recorded in Genesis to the end of Revelation on the Isle of Patmos, and we find the oracles of God declare with wonderful harmony that entire sanctification, perfect holiness, freedom from all sin-including inbred unrighteousness-perfect purity, perfect love, the baptism of fire, and the indwelling and perfect fellowship of the Three-one God, through the Omnipotent Spirit are all embraced in each other, and constitute a glorious experience, uniformly and exclusively promised to the regenerate children of God. From one end of the Bible to the other, it is "what the Spirit saith unto the churches."
And if you want more witnesses
We have some just at hand,
Who lately have experienced
The glory of this land.
It comes in copious showers down,
Our souls can scarce contain,
It fill our ransomed powers now,
And yet we drink again.
Thousands have believed these "exceeding great and precious promises" and the result has been a realization of the same in a personal experience; for it is a characteristic of a genuine and well-grounded faith, that it results in positive knowledge, as Jesus said, "If any man shall do His will, he shall know of the doctrine." Acting upon a proposed truth is the proper and infallible means of testing it. In the promises of Revelation, as will as in anything else, truth practically believed becomes truth demonstrated, while the infidel "believes a lie" and gropes on in the fog of mere suppositions.
When Columbus believed that there was another continent on this globe, his faith led to action, and that to knowledge. Fulton believed that water could be navigated by steam, and his faith developed the knowledge of that fact. Professor Morse's faith in the possibility of communicating intelligence by electro-magnetism led to the knowledge of that fact. So the penitent sinner believers the promises of Divine pardon, and the immediate result is the "knowledge of salvation by the remission of sin." So, also, the child of God believes with his whole heart the many promises of perfect salvation from inbred evil, and believing, he is made very whit whole-"pure even as He is pure."
As Christ said to His disciples who had already followed Him in the regeneration, "If ye continue in my word, then are ye my disciples indeed, and ye shall know the truth, and the truth shall make you free." (John 8:31-32)
When the Christian realizes complete deliverance, the truth that was before believed becomes instantly truth demonstrated, or positively known by conscious experience.
Therefore the "second grace," the "fullness of God" in the soul, is not a matter of mere probability because thousands have entered into the blessed repose and are actually swelling in the land. To dispute this experience were as if some one would contend that Christopher Columbus was a fool and fanatic for believing that there is a western continent in this world. Would not every man that ever saw this great country set such a man down for a lunatic? Especially would he not appear silly to all who actually live on American soil? Just imagine such an anomaly as this, you that boldly profess your unbelief in the higher Christian grace, and you have before your mind a perfect counterpart to your own folly. What! Admit that there is an American continent, even all the inhabitants of the earth who never saw it, and yet deny the Canaan of perfect love, where thousands have lived before America was discovered, and thousands "inherit the blessing" and are "eating the good of the land" today? Shame on such ego-will incredulity. Why the King of Beulah land is the "Blessed and only Potentate, the King of Kings, and Lord of Lords" and "of the increase of His government and peace there is no end." The history of this great empire of love is crowded with the most brilliant triumphs that have ever been recorded; its location and all its boundary lines are clearly mapped out in the infallible geography given by its Founder. Its inhabitants, especially they that dwell in the interior of the commonwealth, are noted as being able, singly, to chase a thousand aliens, and two put ten thousand to flight. The precious fruits of this holy land fill all the spiritual depots of this wide world. And yet, with all this, some strange cases of chronic unbelief, because they have not seen it with their own eyes, and experienced it in their own hearts, arrogantly deny the existence of this inner and hidden universe of Divine love and glory.
What think ye, who say in pride,
"We take the Bible for our guide;"
And yet, with selfish boastfulness
Oppose the cause of holiness.
No more delay, to seek this grace,
For heaven is a holy place;
You cannot stand before your God,
Unless you're washed in Jesus' blood.
Come then; lay every weight aside,
And plunge beneath the crimson tide;
Now prove Him, and He will show
The wonders of His love to you.
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CHAPTER 31
A NEW PARABLE.-THE WILD OLIVE ROOT, OR REPLY TO THE CRY OF HOBBY.
There dwelt in a certain town two men, and to each of them there had been conveyed by a clear will, and handed down through a long line of ancestors, a small but very precious life lot and dwelling house. But soon after they had conscious possession of the same, there began to spring up from their inherited soil something which seemed to sting their tender feet, and plant thorns in their happy hours: quite frequently it made their innocent and lovely faces look fierce and scowly, and changed their sweet voices to frightful shrieks. Sometimes these attacks of frenzy were so sudden and violent that they would cast them down and cause them to scream and wallow in the dirt, and sometimes they would become quite stiff while the fit lasted.
This evil tree grew with their growth and became more and more troublesome. It spread its branches over their abodes, and shut out the sweet and healthful light of the sun from both door and windows. Its wiry tendrils forced their way through every crevice of the house and coiled like serpents upon the walls. Its fruit was poison, its thorns dangerous and its leaves corrupting. Its spreading roots and prolific sprouts threatened to choke out every useful plant.
Accordingly these good neighbors communed together freely of their common misfortune. They heartily wished that the trees might be destroyed, but as they were large and very tough, and their branches legion, they could not see how to remove them. Moreover, as the years passed on, strange though it be, they acquired an appetite for the fruit. True, when they first partook, it caused intense suffering, but being always surrounded by it, it being also pleasant to look upon, they continued to tamper with it until the treacherous habit had firmly fastened it hold upon them (James 1:15), hence they were loath to part with the trees. But as their sottish life passed on they were often deeply convicted and most sorely pained with the fact that their desire for the fruit was abnormal and brutish, that if blasted their financial interest, corrupted their morals, benumbed their intellects and destroyed the peace and happiness of their families, that it bread discontent, filled the system with disease, and hastened to a wretched death and gloomy future. (Proverbs 13:15; Job 9:4; Psalm 9:17) What troubled the conscience of these men most of all, they saw their poor, innocent children following their pernicious example and eating also of the deadly fruit. (John 8:41, 44) These things brought sorrow and deep conviction upon their souls.
The real origin, the depth and great magnitude of the root that bore this tree, lay buried out of their sight, but for the outward manifestations of its fruits, and their eating thereof, to the hurt of their souls and others, they were themselves to blame, and being now awakened to see these things they were in very great trouble and convictions by reason thereof, yea, they could scarcely think of anything else by day an by night. The evil for which they were personally responsible entirely eclipsed the evil they had innocently inherited.
Having at last applied to the proper help, they were happily permitted to see the trees cut down to the very ground, their branches and fruit all destroyed. Then were they very happy, all the trouble that had born so heavily upon their hearts was removed. The pure sweet rays of light now shone directly into the house. Their companions seemed dearer than ever before, and their children much sweeter. They net together daily to congratulate each other for the new and happy change. They also talked of their folly in living so long beneath the gloomy shades, and indulging so much in the poison fruit of the old Adam tree. (Romans 8:13) Then would their heart leap for joy and their tears of gratitude flow for the better life they had found. They both remarked that their present lot reminded them of their childhood innocence, before the tree of death had sprang up and brought forth its fruit. (Matthew 18:3) The same kind hand that removed the trees with all their fruit, planted in their lots new seeds (Matthew 13:18-22; 1 John 3:9), which immediately germinated and decked all their walks with fair and lovely flowers of peace, and filled their lots with delicious and healthful fruit.
But ere long a slight gloom mingled with the sunshine of those heats. An occasional uprising of the old root was manifest among the good plants, at which they were no little pained and surprised, for they had supposed that it was clean gone forever. They had no more hankering for its fruits, yea, they dreaded its slightest appearance and hastened to suppress every sprout. They break their minds to each other, and find in each the same experience. They now begin to dig down and examine the trouble, when behold, they find the same root that bear the tree of their former sin, and all the evil fruit of their past life. They found, however, that it was quite an old root, and was much stunned by the recent change in their lots. They also observed that the roots of the new plants were much more vigorous and had by fat the ascendancy in the soil. So they cheered their hearts and applied themselves diligently to the culture of the good plants, hoping that the sarka root would soon die out altogether. But, alas, it would not die; its noxious shoots even increased, and while they gave the more earnest heed to keep them down in one part of the lot they grew the more in another; and with all their watching and labor, at certain seasons these shoots would come near to bearing their deadly fruit. (James 1:15) Thus they found trouble, and lived in much fear that the plague of their past life would again get the mastery. Their thrift was also much hindered, they "could not do the things that they would" because of the time required to prevent a recurrence of the wild olive fruit." (Romans 11:17)
Finally they began to inquire if there was not some more effectual way to dispose of the besetting evil than mere cultivation. Whereupon their neighbors about all said there was no deliverance to be obtained, that the lot had fallen to them thus, and thus they must live in it all their days. But as they pondered these things in their minds, a voice said unto them, "Heed not those counsels, perfect deliverance will yet come, the benevolent Father who had bestowed upon you such a good heritage has surely not decreed this evil upon it." Then they bethought themselves to search the will of their kind and venerable Parent to see if this encumbrance was included in the original devise. Whereupon they soon found that everything that came from His hands was "very good" and that their lots were originally bequeathed free from every annoyance. Then they diligently searched the records to find, if possible, the source of the great nuisance. And, behold, thus they found it written, that the malignant root appeared in the soil as the natural conception of a grievous act of disobedience committed by their ancestors, to whom the heritage was first entrusted, and from them it has been transmitted to the lot of all their descendants. (Romans 5:12, 19)
Then they greatly feared and trembled. But as they looked farther on, they found that their merciful and all-wise Father had made a second will (2 Corinthians 3:6-11; Hebrews 8:6-13), which, because of its wonderful and condescending offers of amnesty, and its out gushing of the Father's love and good will, is called the glad tidings of great joy to all men. Now they plainly read in this last Will and Testament that every "root of bitterness," yea, "every plant that my Father has not planted shall be rooted up." Then were they glad when they saw that He, by whose good pleasure they held their lot, willed that it should be pure from every encumberance as when first bequeathed, even as the "garden of the Lord." Yea, so intent was the will for the purity of every lot that it contained this solemn warning, to wit, that every one who neglects or refuses to have the curse plague destroyed, by so doing forfeits all the good of his lot.
Now it remained for them to learn the way by which the pestiferous thing could be gotten rid of: they digged deeper and deeper, if possible to find the end of it, but they were only pained and humbled by new discoveries of its magnitude and offensiveness.
At last Anti Hobby, for such was the name of one of the men, when he saw how deep down he must go before the trouble could be taken out, became discouraged and gave it up. Now when Mr. Legality and Mr. Incredulity, who had all along made much sport of the endeavors of these two men, heard of this, they came at once to congratulate Mr. Anti Hobby fir what they deemed his wise conclusion. They also assured him that the old stump and its pernicious roots could never be extracted and that it was all waste time to attempt it. Likewise Mr. Fight Holiness came a great ways to see him and admonish him of the great folly and dementing influence of seeking the complete deliverance. So he left the ugly old root stick and began to dig at its uprising sprouts. Now it came to pass that after Mr. Anti Hobby began to take counsel with those men, he thought more of the things of earth and less of the things that concern the soul. He had no relish for the company of his old friend, though when he chanced to meet him he talked much the same as before, but Mr. D. Faith could see that his heart was no longer in the matter. He went about his lot digging a little at this grub, then at that, hitting a lick first at one sprout, then at another; for, said he, I like a great deal of variety and do not believe in harping on one thing all the time.
But D. Faith "had another spirit with him," his whole mind was steadfastly set for the removal of the old heart-root, the mother of all the evil in his lot, and only canker of his heavenly joy; hence he put in all his time digging at the one point, he aimed every blow at the same mark. Now it came to pass that Anti Hobby passed that way again, and seeing that the heart of D. Faith was till all united in the one thing and being emboldened because Mr. Fight Holiness was with him-these two were full brothers-he began to deride Mr. D. Faith and call him hard names, and said he was becoming crazy. Said he, "Why work at the one thing all the time? Why not dig from place to place? What will people think of you? If you knew the talk that was in the mouths of the neighbors, I am sure you would leave off your foolish hobby ways. Why, you can scarcely think or talk of anything else but the obtaining of a pure lot; away with such nonsense, I am disgusted with it, I hate to see a man ride a hobby to death." Then said Mr. Fight Holiness, "I know I am accused of opposing holiness, but it is a mistake. I dearly love holiness, yea, I have been preaching it up these many years, but this fanaticism that teaches that God can take all the evil nature out of a man, and do it all at once, I don't believe in. It is contrary to reason. I think we all have to fight our bad propensities as long as we live. I confess I do, and every expect to oppose these wild notions." Then answered Mr. D. Faith, as follows, "You say, Mr. Fight Holiness, you do not believe that men can experience perfect salvation from sin in this life, and yet you confess that you will oppose the doctrine as long as you live; now it seems to me you are in small business, to oppose this experience, while you at the same time deny that it exists. Are you not then beating the air? Why trouble yourself to fight a thing you think no one can every attain? And you, my dear friend Anti Hobby, you would have me leave off seeking this definite experience, the destruction of this venomous old stump. Now I perceive of a truth, that it is the source of every noxious outgrowth in my lot and shall I spend time in cutting down the evil product, while their source remains to curse the soil with a new and increased crop? Is it not wiser to remove the cause at once? If we labor to kill out the sprouts only, we forever fail, though we ma y keep them from bearing fruit, but if we destroy this, their life source, they must die and disappear also. Moreover, I have more easy victory over these outcroppings since I seek this definite work, the death of their origin, than ever before; but I pray thee, consider once thine own lot, it thy way is so good, tell me why such an increase of the noxious growth since thou hast left off walking with thy best friend, Definite Faith. Alas! All the good of thy lot perisheth." With these words their mouths were stopped, and they went their way. Anti Hobby was much convicted of the error of his way, but having joined freely in ridiculing Definite Faith, he was ashamed to follow his noble example now.
Now, when they were gone, D. Faith rejoiced in spirit and said, "One thing have I desired of the Lord, that will I seek after" that my lot may be "free indeed" from everything that springeth not up to thy glory.
As for Mr. Anti Hobby, he hardened his heart yet more and more against Definite Faith, and daily joined with them that hated and persecuted him.
Now it came to pass that Brother Eye Single heard of the trials of D. Faith and came to see him. This good man lived in one of the high mountain cities of Israel, beyond Jordan, and it was a very bright spot on Praise Street where his house stood. But when Definite Faith saw him coming toward his house he feared to have him enter because the had heard that he was crazy and many other reports had gone out concerning him and agitated the who country round about.
Now when he came in, instead of going through the established formalities and talking bout the business and news of the day, as the fashion was, he began at once to inquire how his soul prospered; but when he saw that D. Faith was somewhat shy, he waited not for an answer, but began to tell of the wonderful dealings of God with his own soul, at which the heart of D. Faith began to melt and his tears flow. Then he made his confession and said: Sir, in my heart I feared to have thee come into my house, but now I am glad that thou art come. Yea, now I know that the Lord hath sent thee and is with thee, for I feel that there is a light in thy heart, and wisdom and grace in thy words that shall greatly help me. Then he opened his heart and told him all his trouble; of the tree that appeared shortly after he became conscious of possessing his lot, of the guilt and misery that ensued from indulging its acrid fruit, and the bitter cup of repentance. But as he told of the happy day when the merciful hand of the unseen Deliverer destroyed the tree, with all its branches and fruit, his tears of joy and gratitude flowed freely, and he added, that through the favor of Him that upholdeth the weak, he had suffered not its cursed fruit, nor had but few occasion to drink again the penitential cup. He also told of the sunny days that passed ere he discovered that the old root remained still alive and that since then the joy of his new life had been mingles with the painful consciousness of another want, the extraction of the mother root of evil.
Then said Brother Single Eye, "What hast thou done to obtain this great blessing?"
D.F.-I have done everything I knew, and that was in my power, and I have wept much because I knew not what more I could do.
S.E.-Tell me, by what authority thou hast hoped for this perfect deliverance?
D.F.-The bountiful Father of us all, who has given me this lot, hath in His last Will and Testament most emphatically devised and provided this most excellent gift, which to bestow upon us He hath even sacrificed His well-beloved and only begotten Son; and being "willing yet more abundantly to shew unto the heirs of promise the immutability of His counsel, confirmed it by an oath." (Hebrews 6:17) Therefore I verily believe the promise with my whole heart.
E.S.-Well said, my dear brother Definite Faith. I perceive of a truth that thou hast not thy name in vain. But I pray thee, answer me yet this question: If one will an estate to another free of all encumbrance, and aught be found upon it, who must make it good, the one who hath made the will or deed, or the one receiving the inheritance?
D.F.-The testator, and not the receiver.
E.S.-Thou has answered correctly, but tell me, why is this, that thou hast labored so long and hard thyself to dispossess the "old man," who was wont to cover thy lot with his foul claim?
D.F.-O, my brother, I did not think of that before. Now I begin to see where I have missed the mark.
E.S.-Thou hast not only suffered in vain, all this trouble and labor to free thy hereditament, but thou has also insulted the honor and dignity of our Lord, who hath willed thee a clear lost, and sealed the Testament in His own blood, for in attempting to take His business into thine own hands, thou hast set Him at naught and distrusted His word.
D.F.-Surely, I have done foolishly, but as the Lord liveth, I knew it not, but now I repent. O, my Lord, forgive me for I did this thing ignorantly in unbelief. And now, my brother, since thou hast shown me these things, tell me, I pray thee, what may I do to obtain the great deliverance.
E.S.-Thou canst do nothing but submit the whole matter to Him who hath graciously willed it to thee, who also will do it. For though the will is very old, its business is yet far from being settled up. Therefore doth the Executor still hold His office and is ready to attend to every claim that is presented under the will.
D.F.-That is good news. Canst thou tell me the name of this great Officer, and where we can find Him?
E.S-His name is Hagion Parakletos. He delighteth greatly in His office and the power of the Almighty is with Him to execute all that is in the will. Yea, even the "exceedingly great and precious promises." Moreover, be assured that "He is not very far from thee."
D.F.-Blessed be thou that bringest me these good tidings. But think you He will do this thing for me now? And how shall we engage Him?
Then brother Eye Single opened the will and read therein these words, "Behold, now is the accepted time. Behold, now is the day of salvation."
Then these, "I will yet be inquired of by thee to do this thing for thee." "Ask and ye shall receive."
So they drew up a petition to the great Father that He should immediately send the Hagion Parakletos (Holy Comforter) to execute His gracious will in delivering poor Definite Faith from this grievous old heart root. Now that this petition might be received by the Father of mercies, they also added the name of His beloved Son Emanuel, and made mention therein of His blood that was shed for this very purpose.
Then began Definite Faith to look up with expectation, but instead of relief came greater distress and anguish than ever before. His soul fainted within him as he saw the dreadful tenacity of the ugly "old man" that had so long contested every inch of his lot. He trembled with horror and cried out in his agony, saying, "O wretched man that I am, who shall deliver me from this body of death. O, when will Parakletos come to my help. O, I shall die, I shall die, for the hand of the Lord is sore upon me, even the day of the vengeance of my God." Thus the heavens and the earth shook at the presence of the Almighty. (Isaiah 63:1-4; Joel 3:16-21, 1:14-15; Malachi 3:1-3)
Then said Eye Single: Fear not, only believe, for Paraklete hath already come, and this that thou art suffering is His work of deliverance, for every sacrifice must be salted by fire, and it is a "faithful saying, if we be dead with Him, we shall also live with Him."
Then Definite Faith fully ceased from his own works and, with Eye Single, steadfastly looked to the Deliverer until He bowed the heavens and came down. Then Queen Quiescence stretched forth her lovely scepter and joshed the universe into silence, and there was a great calm after the storm. And when Definite Faith arose, behold, it was the Sabbath day, even the everlasting Sabbath of the Lord. Then was the old pestiferous root with all its outcropping clean gone. Then the peace of God, the wide, deep, and never ruffled river began its everlasting flow in the soul of brother Definite Faith. His body seemed almost transparent with purity and irradiated with light, while his home seemed to be elevated millions of miles nearer the sun.
As we might suppose, the news of this wonderful change soon spread abroad and caused a great commotion in the country, insomuch that it was all the talk. And now, that the mighty Parakletos had made his permanent abode in the heart of Definite Faith, he was filled with boldness and published from house to house the wonderful works of God, so that the country was shaken for ten miles round about. Many were glad to be taught by him the more excellent way, and commenced to walk therein; and many more who would not sell out their stuff, were nevertheless provoked to amend their lot when they saw the purity and fruitfulness of his. But there were also many that jeered and mocked him as he went about his master's work, and they of his own synagogue were much stirred up against him by Mr. Fight Holiness, who affirmed that he was gone crazy, so they cast him out; but he was the more exceedingly happy, even as his Lord hath said. (Luke 6:22)
Now it came to pass, as he continued to fear and obey God only, and declare all the counsel of His word, that poor old Brother Fear-the-truth and Brother Love-my-church, who were both very conspicuous in their church, began to fear and tremble greatly, lest Brothers Eye Single and Definite Faith teach the people too much of the one way of the Lord, and thus overthrow the walls of partition.
Now as Definite Faith still loved his old friend, Anti Hobby, he thought well to go unto him once more, if possible, to prevail upon him also to inherit the blessing. But when he came to the place, behold, he had some time before moved from that street, over on "thorn and brier," which "is nigh unto cursing" street. (Hebrews 6:8) So he went to hunt him up, but who, when he saw him coming became ashamed because of the many brambles on his lot. Then he began with great hast to dig them up, and the nearer D. Faith came, the harder he worked; yea, he flung his mattock with such great violence that the ground fell all over him, so that he was covered and besmeared with the earth. (John 3:31)
Poor man, when he saw the composure of Brother D. Faith and the clean, white robe he wore, he was troubled, and wished he would turn off another way, but when he still came straight toward him, he began to study by what words he could the sooner bluff him off and so get rid of him. Acting upon this thought he called out to him.
A.H.-Well, old neighbor hobby, I hear that you have found a religion that is all rest, now I have no faith in any such a lazy religion. I think we must work and strive against our sin as long as we live.
D.F.-Well, my dear brother, I too think we ought to be very active, for in this short life there is so much to be done; so many souls to be saved. But had we not better let the great Redeemer save us from all our sin, and keep us by His own power, so that we might be able to work the better for Him?
A.H.-I don't believe that we can be free from the roots of sin; we must always strive against the evil shoots.
Then brother Definite Faith began to tell of the perfect deliverance he had recently experienced, whereupon Anti Hobby became no little exited and cried out, "All this I have experienced long ago." To which Brother Definite Faith calmly replied, as follows: "Why, my brother, I am glad to hear this testimony of thee. But please now tell me, when was the old sarka root taken out of thy lot?
A.H.-Why, when the tree and its fruit was destroyed, of course the root was also destroyed, for God doeth not His work by degrees.
D.F.-I fear, my brother that thy testimony doth not agree. First, thou sayest we must contend with the corrupt inherited root and its sprouts while we live; then thou turnest right around and declarest that when the tree and its dearly fruit was destroyed, the original root was also taken clean out of thy lot-what sayest thou? And hast thou also forgotten the many times we have talked of this dreaded encumbrance, that remained after our fist happy deliverance; surely, thou rememberest will the numerous times thou didst, even with weeping, confess this evil bent in the soil of thy lot after its great outgrowth was removed. Can it be possible that all thy pains and trouble, because of this evil spring, cam from imagination? How can it be, my brother that this tenacious monstrous foe was destroyed these many years ago, and yet thou hast only now found it out? And how sayest thou that the corrupt stump is gone when we see its pernicious sprouts all around? Yeas, alas! Its very fruit is manifest again on thy lot! Repent, therefore, and do thy first works.
And here he left him to ponder these things, and went on his way, being greatly blessed with the Comforter and filled with joyful assurance. So he broke out in this happy song.
O, I can no longer doubt it;
Hallelujah! I am free.
Jesus saves me, soul and body,
Parakletos dwells in me.
But with these heavenly transports in his soul, he could not forget poor brother Anti Hobby, how well he had began the way of life, but now his hope is well-nigh perished, especially since he hath moved over on the street where Messrs. Formality, Legality, and Incredulity live. Moreover, he hath become somewhat inter-related with these families and they are all quite nearly related to Mr. I. N. Fidel, who lives a little farther down the street.
It might have been expected by some that the author should have herein written out his experience, but since we have been furnished with that of Definite Faith, we deem it unnecessary.
Grace and peace be multiplied to the reader, through the knowledge of God, and "His riches in glory by Christ Jesus." Fare well.
Blessed assurance, Jesus is mine;
O, what a foretaste of glory Divine.
Heir of salvation purchased of God,
Born of His spirit, washed in His blood.
This is my story, this is my song,
Praising my Savior all the day long.
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