Ideal and Attainment: Conclusion

“Human wisdom says, ‘disengage yourself by degrees from the bonds of sin; learn gradually to love God and live for Him.’ But in this way we never break radically with sin, and give ourselves wholly to God. We remain in the dull, troubled atmosphere of our own nature, and never attain to the contemplation of the full light of the Divine holiness. Faith, on the contrary, raises us, as it were at a bound, into the regal position which Jesus Christ now holds, and which in him is really ours. From thence we behold sin cast under our feet; we taste the life of God as our true essential being in Jesus Christ. Reason says, ‘ Become holy in order to Ze holy.’ Faith says ‘You are holy: therefore become so. You are holy in Christ; become so in your own person.’ This is perhaps the most paradoxical feature of pure evangelical doctrine. He who disowns it, or puts it from him will never cross the threshold of Christian sanctification. We do not get rid of sin by little and little, we break with it with that total breaking which was consummated by Christ upon the cross. We do not ascend one by one the steps of the throne: we spring upon it and seat ourselves there with Christ, by the act of faith which incorporates us in Him. ‘Then from the height of that position, holy in its essential nature, we reign victoriously over self, the world, Satan and all the powers of evil.” — Godet.

XI.
IDEAL AND ATTAINMENT.

AV Vianers we have thus set forth from Scripture and experience, we would wish to see made real in Christian life. But we are sensible that to live a truth is far more difficult than to expound it. And yet it is to be borne in mind that doctrine is not the measure of experience, but its mould. For example, instead of aiming at self-crucifixion as the goal of our endeavor, we, start from it as our point of departure. “J have been crucified with Christ,” * writes Paul. Here is the doctrinal or judicial fact on which he rests and from which he proceeds. And how constantly is he reiterating it as a truth applying to all believers without distinction. ‘ Because we thus judge that one died for all, therefore all died,” +

* Gal. 2: 20; R. V. t 2 Cor. 5: 15; R. V.

And what is his conclusion from this solemn judicial fact? This, that we are to strive with all diligence to make it a realized and experimental fact. “For ye died, .... mortify therefore your members which ave upon the earth.’* That is to say; we are to make that true in ourselves which is already true for us in Christ, and so turn a fact of doctrine into a fact of attainment. And this principle applies to resurrection equally. “Razsed together with Christ,” we are to “seek those things that are above’’;+ that is, to live the resurrection life in Him instead of holding to the fallen life in Adam.

Now it is already true that the Holy Ghost has been given; therefore we are to receive him in his indwelling fullness and power. It is true that all believers are sanctified, for Paul addresses the Corinthian church in its entirety as “those that are sanctified in Christ Jesus,” therefore are we to seek with all diligence to be sanctified in ourselves, that our whole soul, body and spirit may be presented blameless before the Lord at his coming. Here, readers, is what we mean by the “two-fold life.’ It is Christ’s work for us, on the cross, on

* Col. 3: 33 R. V. Col. 3:1.

the throne, and in the clouds, on the one hand; and Christ’s work in us, by his Spirit, by his Word, and by his ordinances on the other. And the high endeavor, the life-long task which is set before us in the Scriptures, is that of conforming our inward. experience to our outward standard, or in the expressive words of Paul, “of apprehending that for which we are also apprehended of Christ Jesus.” With us, Christian attainment is not a tentative, uncertain thing. God does not say to each one of us, ‘‘ Be what you can be; and since each man is the architect of his own fortune, reach forth to the end for which you are best fitted.” Nay; God never talks to us, as men do, about being the architects of our own fortunes; but he holds up before us that archetype of our spiritual fortune which he has fashioned for us, and declares that this must so certainly be wrought out in us that he counts it done already, saying, “For whom he did foreknow he also did predestinate to be conformed to the image of his Son. Moreover whom he did predestinate them he also called; and whom he called them he also justified; and whom he justified them he also glorified,” *

* Rom, 8: 30,

It should be an occasion of sincere gratitude, we believe, that the great evangelistic movement now going on is emphasizing so strongly the doe. trine that justification and assurance rest on the external work and the external word of Christ. Inquirers are told to look for the evidence of their salvation to what the Redeemer has done for them on his Cross, and to what he has said to them in his Testament, and not to what they can discover going on within their hearts. This is the true doctrine of justification by faith which it was the work of the Reformation to revive. Faith never draws attention to itself, but points ever to the finished work of Christ. ‘Therefore being justified by faith.” — But the “therefore” carries the thought back to the preceding verse, and throws the whole weight of our confidence on the accomplished fact therein stated ;* “Who was delivered for our offences and raised again for our justification.”

The Wesleyan revival of a hundred years ago, laid weighty emphasis on the doctrine of the in-

* “Took to the wounds of Christ, brother Martin, look to the wounds of Christ, and there you will see how God feels toward you.” — Staufitz to Luther.

ward witness. This was necessary and inevitable in a movement which reacted so strongly from the barren Externalism then prevailing in the church. But we have the impression that in the course of time this emphasis became excessive and oppressive, and tended to put upon anxious souls a burden greater than they could bear. How many of us remember in our own conversion, the persistency with which our gaze was directed within, and how painfully we were set to watch our spiritual exercises to find the evidences of our acceptance. But now the pendulum has swung quite to the opposite extreme, and our most effective revival preachers disparage all trust in frames and feelings, telling sinners to look to Christ on the Cross, instead of searching for Christ in the heart; to receive the testimony of the Word to their acceptance, when they have believed, instead of searching for the testimony of consciousness. This we strongly believe to be the true gospel. And there is so much the more need of giving the other phase of doctrine its true place, in order to preserve the balance of truth. We should urge the seeking of the witness of the Spirit, not as the ground of faith, but as the fruit of faith. Paul has given us the two-fold life in a single paragraph in the Epistle to the Galatians — “For ye are all sons of God by faith in Christ Jesus.’ ‘And because ye are sons, God hath sent forth the Spirit of his Soninto yourhearts, crying, Abba, Father.” *

It seems to us that the old Puritan writers held together these two sides of truth, and preserved their balance to a remarkable degree. They expounded most clearly the objective work of Christ, and they also unfolded his subjective work, with a minuteness, and a depth of insight quite beyond anything which we witness in our day. And they wrote thus clearly, because they had apprehended these things by a profound interior experience. What tide-marks do the diaries and meditations, which these good men left, furnish of the heights to which the Spirit’s floods rose in their souls! We have a great lesson to learn of them concerning the culture of the inner life.

Reading the high discourse of John Howe on “The Blessedness of the Righteous,” “Delighting in God,” and ‘The Redeemer’s Tears,” we instinctively inquire for the spiritual autobiography of this man who writes so divinely. We are dis-

* Gal, 3: 263 43 6.

appointed, however, to find that he ordered all his journals burned,before his death, and that in spite of the remonstrance of friends these were committed to the flames. But he has more than once expressed his sense of the importance of striving for the highest communion and delight in God which the soul may attain through the Holy Ghost. And there is one glimpse into his inner experience which shows how clearly he apprehended the two-fold life. On the blank page of his Bible, penned in Latin, we find this record: —

“Dec. 26th, 1689.

“After that I had long, seriously, and repeatedly thought with myself, that besides a full and undoubted assent to the objects of faith, a vivifying, savory taste and relish of them was also necessary, that with stronger force and more powerful energy they might penetrate into the most inward centre of my heart, and there being most deeply fixed and rooted, govern my life; and that there could be no other sure ground whereon to conclude and pass a sound judgment, on my good estate Godward; and after I had in my course of preaching been largely insisting on I Cor.i: 12. For our rejoicing is this, the testimony of our conscience, etc.; this very morning I awoke out of a most ravishing and delightful dream, when a wonderful and copious stream of celestial rays, from the lofty throne of the Divine Majesty, did seem to dart into my open and expanded breast. I have often since with great complacency reflected on that very signal pledge of special Divine favor, vouchsafed to me on that noted memorable day; and have with repeated fresh pleasure tasted the delights thereof. But what of the same kind I sensibly felt, through the admirable bounty of my God, and the most pleasant comforting influences of the Holy Spirit, on Oct. 22, 1704,* far surpassed the most expressive words my thoughts can suggest. I then experienced an inexpressibly pleasant melting of heart, tears gushing out of mine eyes, for joy that God should shed abroad his love abundantly through the hearts of men, and that for this very purpose mine own should be so signally possessed of and by his blessed Spirit. Rom. eam

Rightly does this lofty thinker hold that it is the divine life within, penetrating to the most

* This reference is probably to an experience thus described by his biographer ‘It was observed, and is I believe to this day remembered by some of his flock, that in his last illness, and when he had been declining for some time, he was once in a most affecting, melting heavenly frame at the communion, and carried out into such a ravishing and transporting celebration of the love of Christ, that both he himself and they who communicated with him were apprehensive he would have expired in that very service.”

inward centre, and being deeply fixed and rooted there, which determines our character. The outward look of faith saves us; the inward life of faith sanctifies us. The human face takes its expression from the soul within, that inner sculptor who fashions our features by the touch of thought and feeling and desire. No countenance can copy the lines of beauty or grace from another; they must be shaped from within. And so it is

“the law of the Spirit of Life” operating within

us that determines our character and example, not any external imitation. The apostle says, indeed, that “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.” But this transformation is not effected by outward conformity, but through an inner moulding. For he adds, “even by the Spirit of the Lord.” Can we, then, attach too much importance to the indwelling and inworking of the Comforter? be

And this leads us to recur again to the question of the enduement and inhabiting of the Holy Spirit. Mark how all power, success, knowledge and conviction are made in the Scriptures to depend on this. Nothing of eloquence or learning

—is mentioned in the descriptions of primitive preaching. But the record is that they “preached the gospel unto you wth the Holy Ghost sent down rom heaven.”* No powerful array of logic is recommended for convincing an unbelieving world of the deity of Christ. On the contrary, we are admonished that “no man can say that Jesus is Lord but by the Holy Ghost.’+ No fixed and accredited prayers are provided for the ignorant and stammering; but the declaration is explicit that ‘we know not what we should pray for as we ought, but the Spirit himself maketh intercession for us with groanings which cannot be uttered.” t No intimation is given that Christians are to borrow the world’s pleasures for their comfort and delectation in their earthly pilgrimage; but the picture of their state is that of believers “walking in the comfort of the oly Ghost.’§ If so much is made to depend on the indwelling Spirit, how diligently we need to seek the largest measure and the fullest communication of His power, which are possible for us.

We do not insist that it is God’s will that all shall have the same overpowering baptism of the

* x Pet, 53) 12. fut Or. tas 63. t+ Rom. 8: 26. § Acts 9: 31.

Spirit which Finney and Brainerd Taylor had; or be visited with such seraphic delights as Edwards and Howe and Flavel enjoyed, or be favored with such times of refreshing as were vouchsafed to Brainerd and Christmas Evans. But the anointing of the Spirit to fit us for the highest service and success — this seems to be something for which all may rightly seek. And how may it be obtained? for this is the question we are called to answer in this chapter.

1. By prayer, continued, definite and persevering, we answer first of all) As we become deeply instructed in this matter, we shall learn to pray less about the details of duty, and more about the fullness of power. The manufacturer is chiefly anxious to secure an ample head of water for his mills; and this being found, he knows that his ten thousand spindles will keep in motion without particular attention to each one. It is in like manner the sources of our power that we should be most solicitous about, and not its results. If by real prayer we have gained access to God and obtained the communication of the Spirit, every service will be quickened, every duty will be inspired, every infirmity will be helped. Let us pray therefore with all perseverance for the Holy Spirit, watching thereunto, until through faith and patience we inherit the promise. We have said that our Master’s sealing was the pattern for ours. And have we observed how it came to him while in intercession to his Father? ‘Jesus also having been baptized and praying, the heaven was opened and the Holy Ghost descended in a bodily form as a dove upon him,” * — suggesting that even the Son of God did not receive this gift without asking for it. Continue therefore in supplication, O believer, for this greatest of blessings. All gifts are wrapped up in the gift of the Spirit, all powers are included in the power of the Holy Ghost. Give not over asking till you are answered, and the Lord shall once more say to you, “Receive ye the Holy Ghost.”

2. By a diligent study of the Holy Scriptures we shall most assuredly be in the way of attaining this blessing. ‘“The Spirit of God rides most triwmphantly in his own chariot,” + says a worthy Puritan. And we know from repeated declarations that the word of God is the vehicle of the Spirit. ‘“Sanctify them through thy truth,” prays

* Luke 3: 22; R. V. Thomas Manton, 1620-1677.

Jesus; “thy Word is truth.” If we mount up to God in the chariot of faith and intercession, we may look for Him to come down to us in the chariot of truth. Let us therefore search the Scriptures diligently to discover what treasures of the Spirit are there hidden for us.

3. By association with those servants of God who have most of the Spirit’s life in their souls, we may find this grace. The instances in the Acts of the Apostles of believers sent to communicate the Spirit to those who had him not are suggestive. Without arguing that there are those who can bestow this gift in the same way to-day, the method is significant of God’s general order. He has put this treasure into earthen vessels that it may the more readily be poured into others of the same kind. And often these vessels are very humble and little esteemed among men ; — hidden Christians who are intimate with God; lowly women of whom the world is not worthy; followers with some despised sect, or dwellers in some illustrious obscurity — these are they who have often proved God’s very chiefest instruments for leading Christians into the fuller power and larger light of the Spirit.

It is more than interesting, it is altogether humbling and subduing, to trace instances of this sort. There is John Tauler, the splendid preacher and theologian, at fifty years of age quite without a peer among his contemporaries. What higher accomplishments, what added power does he need? But a mysterious stranger comes to Strasburg in 1340 — Nicolas of Basle, a leader in the sect of ‘Friends of God.” He gets the ear of this man who has the ear of all the people, and shows him that it is not by might of learning or splendor of eloquence, but by God’s Spirit, that he is to fulfil his ministry. And the admired preacher at length leaves his pulpit for two whole years, to seek in retirement that spiritual enduement to which he had hitherto been a stranger. And how he preached when he emerged from his solitude and again ascended the pulpit !. What searching intensity of speech, what profound humility, what Christ-like compassion for the sins and sorrows of his people; what apostolic self-denial! Living in an age which has been named “an epoch of tears, of blood, of unmeasured calamity,” he was such a prophet and apostle of God as few succeeding

ages have known.

There is Francis Xavier, in the sixteenth century. He has early risen into brilliant reputation; and crowds are thronging his lectures day by day. Who has achieved success if he has not? But in the throng of his hearers appears the sombre figure of Ignatius Loyola. Disliked, ridiculed, repulsed at first, he does not leave the object of his solicitude; but after each splendid success he plies him with the question, ‘“‘ What shall it profit a man if he gain the whole world and lose his own soul?” At last, under this searching inquisition, Xavier is driven into retirement and his ambitious thoughts are remanded to the cloister of his penitent heart, there to be trained into obedience to the cross of Christ. When he comes forth he is girded for service. Oh that he had known the true gospel of the grace of God — this missionary of unequalled fortitude, this undaunted cross-bearer, who became obedient unto death for his Master’s sake! But for becoming what he was he owed the first impulse to that stern-visaged Spaniard. These are but illustrations, which might be greatly multiplied, of the power of single men in leading their fellows to a higher life. The lesson is a very practical and serious one. It may be that through

some very lowly instrument shall come to us the greatest blessing of our life. ‘The secret of the Lord is with them that fear him”; and on this principle it often happens that they are best instructed in the things of God who are least instructed in the things of men, and that the highest divine wisdom is found with those of lowliest human station. See that ye despise not one of these little ones, for they may have been commissioned of the Lord to bear to you one of his most

precious secrets.

We select an example which is found near home, and which belongs to a very practical and powerful ministry. No one at all acquainted with our eminent American Evangelist can question his superior natural endowments; his intense sympathy, his sturdy Saxon common sense, and his great executive talent. But, on the other hand, no one acquainted with his work can believe that these qualities alone can account for his remarkable success. Mr. Moody believes intensely in the enduement of the Holy Spirit as the source of the preacher’s power; and those who have followed him in his extraordinary work will be sure that he has known something of this in his own experience. From an address given recently in Glasgow we get a glimpse of his spiritual history, which accords remarkably with what we have just been saying. We give it in his own words, as found in a published report of his sermons: —

‘“‘T can myself go back almost twelve years and remember two holy women who used to come to my meetings. It was delightful to see them there, for when I began to preach I could tell by the expression of their faces they were praying for me. At the close of the Sabbath evening services they would say to me, ‘We have been praying for you.’ I said, ‘Why don’t you pray for the people?’ They answered ‘ You need power.’ ‘I need power,’ I said to myself; ‘why, I thought I had power.’ I had a large Sabbath school, and the largest congregation in Chicago. There were some conversions at the time, and I was in a sense Satisfied. But right along these two godly women kept praying for me, and their earnest talk about ‘the anointing for special service’ set me thinking. I asked them to come and talk with me, and we got down on our knees. They poured out their hearts, that I might receive the anointing of the Holy Ghost. And there came a great hunger into my soul. I knew not what it was. I began to cry as never before. The hunger increased. I really felt that I did not want to live any longer if I could not have this power for service. I kept on crying all the time that God would fill me with his Spirit. Well, one day, in the city of New York — oh what a day! I cannot describe it; I seldom refer to it; it is almost too sacred an experience to name. Paul had an experience of which he never spoke for fourteen years. I can only say, God revealed himself to me, and I had such an experience of his love that I had to ask him to stay his hand.

“I went to preaching again. ‘The sermons were not different; I did not present any new truths, and yet hundreds were converted. I would not be placed back where I was before that blessed experience if you would give me all Glasgow. It is a sad day when the convert goes into the church and that is the last you hear of him. If however you want this power for some selfish end, as, for example, to gratify your ambition, you will not get it. ‘No flesh says God shall glory in my presence.’ May he empty us of self and fill us with his

presence.”

This is a story often repeated in the history of God’s church — humble instruments used to prepare the mightiest instruments for their work. How obscure a figure is Ananias in comparison with Paul! And yet he is the one commissioned to communicate the Spirit to this chief apostle, that this “chosen vessel” who is to bear Christ’s name to the Gentiles may first “be filled with the Holy Ghost.” How slight the mention made in Scripture of Aquila and Priscilla! But these are they who took Apollos, that “eloquent man and mighty in the Scriptures,” and “expounded unto him the way of the Lord more perfectly.” And coming down to later times who was Peter Boehler? A name almost unknown to the world, it is replied; but he was the man whom God used to prepare John Wesley for his prodigious work. This is not according to human wisdom indeed; but have we never read in Scripture that “those members of the body which seem to be more feeble are necessary”? The church in all ages has had her lamplighters, whose calling it has been to kindle with Pentecostal fire those who were ordained to shine illustriously, holding forth the word of life. They have lighted these candles of the Lord, and then have themselves stepped back into obscurity and been forgotten by their generation.* But their

* It would be most interesting to trace this principle in its application to obscure sects, in their mission of illuminating and quickening the great church of God — Friends of God, Poor men of Lyons, Moravians, Quakers, Mystics, Brethren, etc. These sects, though little among the tribes of Judah, building no splendid

churches, fashioning no stately rituals, have yet powerfully influenced the spiritual reward will be great of our Father which is in heaven, and they should be esteemed very highly by us for their work’s sake.

And how may those /fruzts of the Spirit on which we have dwelt — communion, peace, holiness and power — be acquired? We shall answer again: not so much by seeking them directly and for themselves, as by seeking that Holy Spirit in whom they are all contained, and from whose indwelling fullness they are certain to result.

The joy of communion, for example, will be quite certain to elude us, if we are too intent on obtaining it for itself. It will come to us, if at all, as the outcome of service rather than as the income of meditation. Tauler gives the true counsel, and such as will apply to every age and to every Christian - — ‘“When you are plunged in interior meditation, and God calls you to go forth and preach, or to discharge to some sick person a

life of the generations to which they have belonged. We may mention especially the “‘ United Brethren,’’ and their influence in bringing the light to such eminent servants of God as Wesley and Tholuck and Hengstenberg; we may mention also the ‘‘ Brethren’’ of our day, who while greatly perplexing the churches by their disorganizing theories of ecclesiastical order, have yet been wonderfuly used of God in re-lighting that torch of primitive Christianity, the Hope of Christ’s Personal and Premillenial Advent, and reviving clear and simple views of the

doctrine of justification by Christ’s work for us.

duty of charity, do it promptly and with joy; and the presence of God will be more sensible to you than as if you remain concentrated upon self.” Exercise brings the warmth and glow of health, and he will have the truest spiritual health who most exercises himself unto godliness. And so with the soul’s happy rest in the Lord amid trials and perturbations. ‘And the peace of God that passeth all understanding shall keep your hearts and minds.” Ah! blessed promise; we have not to keep the peace; God’s peace keeps us. The sick man is struggling to retain his breath and keep his hold upon the vital air; but the well man lets the air keep him; it surrounds and encompasses and maintains him, and he rests in it without a thought of trying to keep it. Thus oh soul rest in God’s peace until the God of peace shall sanctify you wholly. And even holiness may not be sought so much directly as by the worship and service of a holy God. Looking to Jesus shows us our sins, but it also assimilates us to his perfection. Let us look at what He is then. Contemplating our holiness for sanctification is as fatal an “error as gazing on our sins for justification. He that humbles himself shall be exalted. It is when

John the Baptist is saying, “‘ He must increase but I must decrease,” that his Lord is saying, “Among them that are born of woman there hath not arisen a greater than John the Baptist.” God’s estimate of our holiness will be according to our estimate of our sin and unworthiness. And holiness has no value except as measured by God’s rule.

And after all that we have said, we must once more enforce the caution that none make these inner experiences, which we have detailed, their model. God has predestined us “to be conformed to the image of His Son,” not to the experience of our brethren. That image is alone unchangable amid all human mutations. Our spiritual state lies often in extremes; now the mount of transfiguration and the vision of the Lord in glory; and next the valley of suffering with the lunatic’s cry, and the Master’s rebuke, “Oh faithless and perverse generation!” From highest exaltation to deepest spiritual depression is the frequent history of God’s servants. Therefore let us fasten to no human model, but rather hold our eyes ever upon Him “who is the image of the invisible God.” An affectionate disciple of Charles Simeon has recorded how he learned this lesson. Once Simeon was found “so absorbed in the contemplation of the Son of God and so overpowered with a display of His mercy to his soul, that, full of the animating theme, he was incapable of pronouncing a single word, only, after an interval breaking forth with accents of “Glory! glory! glory!” The young disciple said to himself at once “I have known nothing of such fervors as this; and what right have I to believe that I ama Christian, or that I love the Lord at all?” He almost shrank from going to his accustomed meeting with his spiritual teacher, so unworthy did he feel. He went however; and to his surprise found Simeon so bowed in contrition and humiliation that he could only cry out, “My leanness, my leanness!” and with smiting of his breast utter the pub. licans prayer. ‘ Now I perceived” says the disciple ‘that God dispenses His favors when and how He pleases; that He suits His dispensations to our several states and wants, and that the safest method we can take is to be sober and vigilant and to watch unto prayer.” Yes, verily! ‘These wait all upon thee, that thou mayest give them their meat 27 due season.’ He who is our spotless offering and exemplar is also our holy food; and

He imparts himself to us when He will and how He will. But this much we know that “they that seek the Lord shall not want any good thing.” Recur again to the scene of Christ’s sealing, and ponder the lesson which it teaches. ‘“Labor not for the meat which perisheth,’’ He says, “but for that meat which endureth unto everlasting life, which the Son of man shall give unto you, for Him hath God the Father sealed.” When the lamb was brought forward for sacrifice in the Jewish worship, it must be certified to be without spot before it could be offered; therefore the priest was required to examine it and, if he found it without blemish, to seal it with the temple seal. On the banks of the Jordan, God’s Lamb was sealed with the signet of the Father and certified by the Holy Ghost. Now, John the Baptist looking on Him who was to be lifted on the cross could say, “Behold the Lamb of God which taketh away the sin of the world:”’ and afterwards that other John looking up to the Father’s right hand could say, “The Lamb in the midst of the throne shall feed them.” The spotless sacrifice of God, and the holy food of God! On the one our assurance of justification can rest forever, because God’s righteousness there rests forever: in the other our spiritual hunger can find constant satisfaction, because God’s holiness there finds constant satisfaction. In the Lamb on Calvary who “offered himself without spot to God,” we have Christ’s all-sufficient work for us: from the Lamb in glory giving his flesh ‘“‘for the life of the world,” we have his all-sufficient work zz ws. Over our Redeemer’s work for us we see it written, “It is finished;” concerning His work in us we find it written, “Being confident of this very thing, that He which hath begun a good work in you will perform it until the day of Jesus Christ.”