Section I
“Be always ready to give an answer to every man that asketh you a reason of the hope that is within you, with meekness and fear” — Peter.
“r HAVE thought,” said one of the children of Zion to the other, as in love they journeyed onward in the way cast up for the ransomed of the Lord to walk in; “I have thought,” said he, “whether there is not a shorter way of getting into this way of holiness than some of our brethren apprehend V
“Yes,” said the sister addressed, who was a member of the denomination alluded to: “Yes, brother, there is a shorter way! O! I am sure this long wailing and struggling with the powers of darkness is not necessary. There is a shorter way.” And then, with a solemn responsibility of feeling, and with a realizing conviction of the truth uttered, she
* Isaiah 35. 8.
continued to say, “But, brother, there is but one way.”
Days and even weeks elapsed, and yet the question, with solemn bearing, rested upon the mind of that sister. She thought of the afBrmative given in answer to the inquiry of the brother — examined yet more closely the Scriptural foundation upon which the truth of the affirmation rested — and the result of the investigation tended to add still greater confirmation to the. belief, that many sincere disciples of Jesus, by various needless perplexities, consume much lime in endeavoring to get into this way, which might, more advantageously to themselves and others, be employed in making progress in it, and testifying from experimental knowledge of its blessedness.
How many, whom Infinite Love would long since have brought into this state, instead of seeking to be brought into the possession of the blessing at once, are seeking a preparation for the reception of it! They feel that their convictions are not deep enough to warrant an approach to the Throne of grace, with. the ex” peclation of receiving the blessing confidently
’ no20. Just at lliis point some may have been lingering months and years. Thus did the sister, who so confidently affirmed “there is a shorter way.” And here, dear child of Jesus, permit the writer to tell you just how that sister found the ‘* shorter way.”
On looking at the requirements of the word of God, she beheld the command, “Be ye holy.” She then began to say in her heart, “Whatever my former deficiences may have been, God requires that I should now be holy. Whether cc?ivicted, or otherwise, duti, is llain. God requires present holiness.” On coming to this point, she at once apprehended a simple truth before iinthought of, i. e. Knowledge is conviction. She well knew that, for a long lime, she lad been assured that God required holiness. But she had never deemed this knowledge a sufficient plea to take to Ood — and because of present need, to ask a :present bestowment of the gift.
Convinced that in this respect she had mistaken the path, she now with renewed energy, began to make use of the knowledge already received, and to discern a “shorter way.”
Another difficulty by which her course had been delayed, she found to be here. She had been accustomed to look at the blessing of holiness as such a Iriojh attainment, that her general habit of soul inclined her to think it almost beyond her reach. This erroneous impression rather influenced her to rest the matter thus: — “I will let every high stale of grace in name alone, and seek only to be fully conformed to the will of God, as recorded in his written word. My chief endeavors shall be centered in the aim to be an humble Bible Chrisiion. By the grace of God, all my energies shall be directed to this one point. With this single aim, I will journey onward, even though my failh may be tried to the uttermost by those manifestations being withheld, which have previously been regarded as essential for the establishment of faith.”
On arriving at this point, she was enabled to gain yet clearer insight into trie simplicity of the way. And it was by this process. After having taken the Bible as the rule of life, instead of the opinions and experience of professors, she found, on taking the blessed
word more closely to the companionship of her heart, that no one declaration spoke more appealingly to her understanding than this: “Ye are not your own, ye arc bought wiih a price, therefore glorify God in your body and spirit which arc his.”
By this she perceived the duty of entire consecration in a stronger light, and as more sacredly binding, than ever before. Here she saw God as her Redeemer, claim inr, by virtue of the great price paid for the redemption of body, soul, and spirit, the presftnt and entire service Qi all these redeemed powers.
By this she saw, that if she lived constantly in the entire surrcr.der of all that had been thus dearly purchased unto God, she was but an improfilable servant; and that, if less than alt was rendered, was worse than unprofitable, inasmuch as she would be guilty of keeping back part of that price wdiich had been purchased unto God: “Not with corruptible things, such as silver and gold, but by the pre- ■cious blood of Jesus.” xlnd after so clearly discerning the will of God concerning her, she felt that the sin of Annanias and Sapphira would be less culpable in the sight of Heaven ihan her own, should she not at once resolve on living in the entire consecration of all her redeemed powers to God.
Deeply conscious of past unfaithfulness, she now deteririined that the time past should suffice; and with a humility of spirit, induced from a consciousness of not having lived in the performance of such a “reasonable service,” she was enabled, through grace, to resolve, vviih firmness of purpose, that entire devotion of heart and life to God should be the absorbing subject of the succeeding pilgrimage of life..