To Rev. Mr. U——
Of the act of faith — Humiliating perceptions — Shrinkings from a profession of holiness — The direct path — A ceaseless sacrifice — The key which opens the door — What is the act of faith ? — Terms of the covenant — Faith, not works, the ground of acceptance — The blessedness of purity — Why do some receive the blessing sooner than others who are equally sincere 1 — How example may hinder — How the blessing ihay be obtained — Tears of desire shed, yet a willingness to be holy not attained.
Christmas day was rendered memorable by my receiving more definite and confirmed views of the precise act of faith, which brings present salvation from all sin.
These views were preceded by an uncommon humiliation of spirit. During the day a temptation to hastiness was continually pressing upon me, and as the tempter had an object to act upon, the suggestion was, that I had, more or less, yielded to its influence. On examination, I could not bring the conviction that I had offended, and consequently did not feel condemnation; yet I was most deeply humbled, under a sense of my unworthiness. While confessing my want of higher degrees of holiness, and lamenting this before the Lord, I was led to question how it was, that I had been enabled to hold fast the beginning of my confidence, and continually witness that the blood of Jesus cleanseth.
I felt that I had not deceived myself, and could
Not merely a Blessing in Name. A Direct Path.
appeal to the Searcher of hearts that it was not merely a blessing in name that had been gloried in, but an actual reahzation of his saving and cleansing power. Yes, thought I, in veiity I do know, that the blood of Jesus cleanseth — cleanseth now! With feelings which even the recollections of that hour reproduce, causing tears of grateful joy, I could say with Paul, “To me, who am less than the least of all saints, is this grace given.” Yet, for reasons almost undefinable, but which perhaps cannot be more fully expressed than by saying, the appearance (in the eyes of some) of assuming, by professing this blessing, a higher state of experience than many others whose piety I so much venerate, and especially some of Christ’s beloved ambassadors, whom in love I highly esteem for their work’s sake, I felt a shrinking tenderness of spirit, relative to the testimony I had given before the world on this point. And yet I realized that the vows of God were upon me, and wo is me if I do not profess this blessing, and urge its attainableness on others. And must I continue to urge its reasonableness, even though it may assume the appearance of taking higher ground in the Christian walk? I felt that I could weep, and even now do weep at the thought. But the plain, direct path, cast up for the ransomed of the Lord to walk in, still presented its track, lit up by the rays of divine truth, as luminously as ever. The way was
Duty ours; events the Lord’s. Irrevocably given up.
not to be mistaken. I saw what would be the result of a willful turning, either to the right hand or to the left. It was a blessed thought that I had given my influence into the hands of the Lord, and could unhesitatingly leave it there, and know that duty was mine, and events the Lord’s. I also most deeply felt that it was not because I was more worthy than others, that I had been enabled, for years past, to bear testimony to the possibihty of living in the enjoyment of the witness that the blood of Jesus cleanseth from all unrighteousness.
But I would not assume the ground, that I have not trespassed in thought, word, or deed, since that time. No. But in this, through grace, I will glory, — I have not, since the memorable hour that witnessed the entire consecration of all my powers, taken myself from off the altar, but have ceaselessly endeavored to present a living sacrifice of body, soul, and spirit. Since that period, I have not felt as if any of these redeemed powers were for one moment at my disposal. When duty has been presented, however much nature may have shrunk from the requisition, I have been enabled to act upon the principle, that I have given myself irrer vocably to God. Though life might be the for feiture, I have estimated the favor of ray God better than life. Neither have I, since that period, knowingly transgressed.
yet, I do not take thjs as the precise ground of
A Key which opens the Door. What is the Act of Faith T my confidence; but this state of soul, in conjunction with an act of faith, which a§ a key opens the door, and brings the soul into the actual possession of full and complete redemption, is that which I have been enabled to render continually available, and by this I have been permitted to enter into that state pf light and liberty which is spoken of 1 John i, 1.
But what is this act of faith which brings the soul into the enjoyment of full salvation? By the help of the Lord I will state it, as also the way by which I continue its exercise. I saw that God had erected an altar, whereunto I was commanded tq come with faith, nothing doubting. And still further, that he did not require that I should believf, without a thorough foundation for my faith. Perhaps I cannot better explain, than by adverting to what my expectations would be, if a will, which J knew to be in every possible way legally executed, were placed in my hands, and I authorized, from undoubted authority, in believing myself the rightful heir of an inheritance. Would I hesitate in availing myself of its provisions, and think it mysterious that I was to come into possession by merely believing the validity of the document? And yet the knowledge of the fact, without the act of taking possession, would leave it just as unavailable for my present necessities, as though there were no such inheritance for mq.
God’s Retiuisition. The Offering accepted and sealed.
Thus I saw that God had declared it his will, even my sanctification, and that he had also rendered that will very explicit by the command, ‘’Come out from among them, and be ye separate, touch not the unclean thing,” conjoined with the declaration, “I will receive you.” In view of this declaration of my heavenly Father, had I any reason to doubt that it was his will, even my sanctification? What then remained for me, but, through the strength of grace, to” come out and be separate?’’ With this requisition I was enabled to comply. Would it not have been strangely inconsistent, after having come to this point, not to have believed that God would accept? And did it require any extraordinary effort of faith to believe that I was indeed one of his covenant people? It was thus, therefore, in the simplicity of my heart, I was ready to exclaim, Why, it is hardly of faith, but rather of knowledge; it is so easy. It is all here. I have given myself wholly to God. He has accepted the offering, and sealed me irrevocably his. And would it not be strange, and in effect doing great dishonor to the faithful Jehovah, by an intimation of inconsistency, if, when he had required the entire surrender, and enabled me to comply, I were not to believe he would be true to his own part of the engagement?
But to get at the more definite answer that presented itself in reply to the inquiry, how I, so
Sincerity and Devotion insufficient without Faith.
unworthy, was permitted to be clear in the enjoyment of this blessing, when there were so many whose piety I held in such high esteem who were not? The only explanation I could give was this: I have faith in God, and believe fully in the validity and feasibility of the plan devised by infinite -wisdom, by which the polluted may be cleansed.
The plan, in perfect consistency with the nature of its Author, is unalterable. The devotion that might induce its possessor to pass through the flames, or to weep tears of blood, cannot produce an alteration or the least swerving from the principles laid down. By the right of purchase, God demands, and beseeches, that we present our bodies a living sacrifice. We present the offering, and are cleansed. We continue to present it, and continue to be cleansed. The Lamb slain from the foundation of the world, with garments newly dipped in blood, is continually present before the throne; and it is but to know that we lay all upon the altar, and believe in the infinitely meritorious efficacy of his blood, in order to realize, with all the blood-washed company, that we
“Every moment have
The merit of his death.”
It is then, and only then, that we can fully mingle in song with the spirits of the just made perfect around the throne. Who does not feel the impotency of human language, when the full soul en-The Difference. Why is it thus 1
deavors to bring out in words the transcendent blessedness of conscious purity: when the spirit exultingly joins with the redeemed in the song, “Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to him be glory, and dominion, for ever and ever. Amen!” And yet there are those who are appropriating this language, from a blessed knowledge of its glorious import. But alas! there are those also, who, by the will of their heavenly Father, have an equal claim in the covenant of grace: those who have expressed joyous confidence in the declaration, “God is no respecter of persons;” yea, those even whose energy of sphit in the cause of their God would lead them to pass through fire and water,
“Into that wealthy place,”
who do not feel that they have yet been brought to possess
“This land of rest, from inbred sin,
The land of perfect holiness.”
O! why is it thus? Would that my heart were«»as a mirror, to reflect, in living characters, the answer that its deep emotions dictate to the inquiry. May the Spirit of holiness communicate the answer to every sincere, inquiring Christian, while I attempt a reply.
There are, as has been said, certain unalterable requisitions laid down by the immutable Jehovah.
346 lAlTH AKD ITS EFFECTS.
The Offering brought. Feelmg before Faith.
With Gfod there is “no variableness, neither shadow of turning.” His requirements cannot be varied or set aside, however sincere or devoted the inquirer. These individuals have, doubtless, again and again, brought their all to the altar, but, in so doing, they have not firmly believed that God would be true, and, at the moment they presented, accept the offering at their hands. They well know it to be the sacrifice that he requires: Rom. xii. 1, “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 that they could not even have brought the offering without his assistance: John XV, 5, “For without me ye can do nothing.” But they hesitate to believe, because they do not feel that he has accepted, lefore they have dared to venture upon the veracity of his word. He has required the sacrifice, and has positively affirmed that he will accept: 2 Cor. vi, 17, “Wherefore, come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you.” He has given the ability to bring it to the foot of the cross, and yet they will not believe that he does receive, merely because some state of feeling, which has been pictured to the mind, does not immediately follow.
The experience of many might be portrayed by
Abraham watches a Consecrated Offering.
what would have been the conduct of Abraham, if, after having brought the offering required by God, he had concluded, instead of remaining by the altaj*, driving away the fowls from polluting the sacrifice, he had reasoned thus: “The fire of heaven does not descend as I had anticipated; and though I well know that God has required that I should lay this sacrifice upon the altar, yet why does he not consume it? Why is my faith thus tried, and I constrained thus long to wait, preserving this hallowed offering from the touch of pollution? And who can determine how long I may be required to linger in this disheartening suspense? Already the sun begins to retire; a horror of darkness comes over me: surely there must have been some mistaken views in my perceptions of the manner of this requirement,” &c.
Not so with him, who, in all succeeding generations, has been termed the” father of the faithful.’* No; his enlightened perceptions of the immutable nature of him who had promised, forbade views so dishonoring to God. We shrink from the supposition of what would have been the inevitable consequence, had he practiced, as many Christians do, under this dispensation of light. And yet we hear them speak of their unbelief, with a seeming complacency, much as though it were an unavoidable evil.
0 that all who are seeking this blessing were
The Effect of Example. A Lamb in Perplexity.
fully aware of the sinful inconsistency of this unbelief! If Abraham had been guilty of even this one supposed act of distrustfulness, would he have been placed so prominently before us, as the father of the faithful? And yet the Christian, with a clear revelation of the will of God continually open before him, is, day after day, practicing upon the same principles of unbelief. The younger Christian looks to the example of those older in profession; the member, to the class leader; and the class leader to one whose faith he has been divinely admonished to follow; and each deeins himself jn a manner excusable from the example of the others. The mention of this reminds me of the dilemma of a devoted individual not long since. She was but a lamb of the fold, and young in the experience of the blessing of holiness. Returning from a meeting one evening, where her beloved pastor, in the recital of his experience, had said, that he did not enjoy the witness of holiness, she remarked, in distressing perplexity,” Can it be
that I enjoy this blessing when Mr. does
not?” It was a well-circumstanced temptation; and the enemy made it the means of nearly robbing her of her confidence, though grace eventually triumphed.
But is it of small account to be destitute of that faith whereby we may be enabled, momentarily, to realize the entire consecration, and purifi-You will find it in this Exercise.
cation, of body, soul, and spirit? Is it a small thing to keep back any part of that price which so sacredly belongs to God? And just as truly may it be kept back by the fearfulness of unbelief, as from an unwillingness to comply with any other requirement. Upon such as do not esteem it a subject of momentous interest, may the Holy Spirit impress the force of that solemn truth, “Without holiness no man shall see the Lord.” But to such as are waiting at the foot of the cross, feeling that the excellency of the knowledge of this grace is better than life, I would say. You will find it in this exercise.
Bring the offering of all your redeemed powers; not only to the altar, but, through Almighty grace, lay the sacrifice upon the altar. Do not delay, because nature shiinks from making the surrender tiow. Now is God’s time: 2 Cor. vi, 2, “Behold, now is the accepted time; behold, now is the day of salvation.” The acceptance of the gift does not depend upon the worthiness of the offerer, or the (p-eatness of the gift, but upon the sanctity of the altar: Matt, xxiii, 19, ‘*For whether is greater, the gift, or the altar which sanctifieth the gift?” It is by virtue of the altar upon which the offering is laid that the gift is sanctified: Exod. xxix, 37, “And it shall be an altar most holy; whatsoever toucheth the altar shall be holy.” Christ is the Christian’s altar. Lay body, soul, and spirit,
A Living SdcrifiCd. Covenant that you will belicA’e.
upon his merits. Let the sacrifice be a Uvirif, one. Rom. xii, 1. Rfemember, that it is not left optional with yourself whether you will believe. “This is the command of God, that ye believe.” Believe steadfastly that the blood of Jesus cleanseth. Not that it can, or that it will, but that it cleanseth now. Covenant with God, that you will believe this, his revealed truth, whether ybui* feelings warrant the telief or not. The just shall live by faith. Be willing to live by the moment. You cannot breathe to-day, for the morrow, neither can you believe now for any future period. Bear in mind that Christ is a Saviour, and the salvation which you receive must be in the present tense, and of course must be received momentarily from above. Ask the Lord to write upon your heart the deep spiritual meaning of the expression, “a living sacrifice:” the blood of Jesus cleanseth: for though you may live days, months, and years, in the possession of this faith, you will find no other way than that of living by the moment; and though you were the veriest sinner that ever existed, or were the accumulated guilt of the whole world laid upon your head, such is the all-suflSciency of the atonement, that it is but to place yourself upon this altar, that sanctifieth the gift, and you must be cleansed. The crimson stream, unbounded in its efficacy, is ever flowing.
Reject the simple way ‘f faith, and the most
What one Act thay do. Continuous Consecration.
violent efforts of body or mind — rivers of tears, or the devotion of a martyr — will not bring you to the point.” One act of faith will do more for y(m than twenty yeavi hard toiling without it.’’ You cannot receive the full efficacy of the atonement, apart from this faith; neither can you recommend it so successfully to others; and the debt of gratitude you owe the purchaser demands that you he a witness of his poioer to save unto the uttermost. If you live short of full salvation, you may, perhaps, at the last moment of life, cast yourself upon the infinite merit of the atoneitient, and be saved; but O, what a risk do you run, and what an infinite loser will you be, if you leave the reception of this grace till the hour of death!
. It is this implicit trusting in God, with a resolute determination not to proportion faith to feeling; believing, if he permit your faith to be tried, by a seeming delay, it is only that you may be accounted worthy of being a more victorious example of its power; which will produce a fixedness of pm-pose, and an established state of experience, beyond expression glorious. Look well to the terms. Holiness and sanctification most expressively signify the state intended. You cannot consistently expect it, until you make up your mind to live in the contimious act of unreserved consecration. Consequently, you cannot believe that there is an entire acceptance on the part of
Tears will not induce God to accept a Polluted Sacrifice.
God, imtil you come to this point, even though you were as desirous, and should shed as many tears, by way of imploring the acceptance of your sacrifice, as did the ancient Jews, who covered the Lord’s altar with tears, until he became weary, and regarded not the offering any more. (See Malachi ii, 13.) It is unreasonable not to live in the entire and continuous surrender of soul, body, and spirit, to God. All are already his, by the right of redemption. If you withhold aught, you keep back part of the price. It is, therefore, unreasonable not to be holy. 0 then enter at once into the bonds of a covenant never to be broken, to be wholly the Lord’s! Count the cost fully, and then lay the offering upon the altar. Wlile you 2:>resent it, the blood of Jesus cleanseth. In the strength of Omnipotence venture no2v, and you will find, what you had thought to be the mystery of faith, simplified.
Yours, in the bonds of perfect love.