Sunday, June 14, 2009

West Milton, Ohio, USA

Bro. Ricky Hernandez exhorted the saints to be prayerful in all that we do. Whether in conversation or elsewhere, keep a spirit of prayer with you.

The Sea of Glass
Bro. Benjamin Tovstiga

Text: Revelation 15:1-4

The sea of glass (glass meaning mirrored glass as in a looking glass), mingled with fire is powerful. It is used by God to bring people face to face with themselves. Some spend hours in front of a literal mirror. This is generally a waste of time, but come and stand on the sea of glass. Take a good look – how is it with you? Many people come and take one look and run, as they cannot deal with how they appear. Do not get upset with what you see – it is only a mirror, after all. Save your energy for the washing. Do not rail at something innocent. Get a burning bush experience so you will not be consumed.

The camp meeting is now ended – what a meeting it was! Blessings poured down from heaven, souls were saved, sanctified, unified, and strengthened. There was a tremendous influx of people there for the first time and as a whole, were encouraged by what they saw. May the Lord continue to bless each and every one to bloom where they are planted and be light in this dark world.

Saturday, June 13, 2009

West Milton, Ohio, USA

In the prayer meeting this morning, Bro. Ken Harger iterated how vital it is that we spread ourselves out to receive was much as possible from God. If we are parched, the wider we stretch our arms, the more rain (blessings) we will get.

Shiloh
Bro. Stephen Hargrave

Text: Zechariah 8:20-23

Shiloh=peace. Jesus=peace. Peace comes with a sword – some things have to be divided before there can be peace. The Body of Christ is peace. It is not normal for Christians to be separated. It is abnormal to have a church only for black/white/Hispanic/German people. That is manufactured unity. A lot of people try to manufacture arks. Some have only zebras or gorillas. In the middle of the arks are many creeping creatures. Many a zookeeper is deployed to keep the peace. Regardless of your race or culture, if you are a Christian you are in! All of us Christians look alike the whole world over. It is not about the clothes you wear, but your spiritual personality – we all share the same Spirit. You cannot be a Christian and withhold your hand of fellowship to any of the saints. These kinds of actions only happen outside of Shiloh. But, the Lord can heal withered hands so that they once again reach out to every blood washed one as He first intended. Is this Amish/Mennonite/Catholic/Baptist? No! It is the Ark – all Christians are one congregation, separated simply by locality. If you are separated from another brother in the Lord, that is not between him and God. That is between you and him and God. The religious world is declining so quickly around us that true Christians are running out of options – it is time to come home and unite as God has ordained in His Word.

Following the morning service, a baptismal service was held nearby. Many were baptized by immersion – it was a blessing to see the outward symbol of what had already taken place inside the heart of each participant.

The saints were greatly inspired and encouraged in the evening service through the numerous songs that were sung.

The Spirit of Prophecy
Bro. Randy Hargrave

Text: Revelation 19:10

In order to operate a piece of heavy machinery, you must have someone teach you that has experience. It is not enough to read the owner’s manual or get some classroom training. The only way to learn is hands-on. People are puffed up in their own minds and think they know so much. But even most so-called Church of God people have never touched the real thing. They only have head knowledge. But God has put together a people that actually know how the machine works. It may not be how you imagined it to be, but it works! The spirit of prophecy speaks expressly. You are accountable for what you see and what it tells you. There is not much time left – are you going to heed its speaking? People by the multitudes are feeling the pressure – it is the spirit of prophecy. Do not refuse Him that is trying persuade you to yield. It may seem hard, but will Heaven not be worth it?

Friday, June 12, 2009

West Milton, Ohio, USA

Bro. Patrick O’Shea Jr. exhorted the saints in the 7:30 AM prayer meeting to pray effectively. Do not just pray generally, but identify the need and pray accordingly.

The ordinances of foot washing and the Lord’s supper were observed in the morning service. It was a blessed time of fellowship as the brothers and sisters separately washed each others’ feet as hymns were sung and the saints rejoiced in the bond of perfectness which binds us all together in Christ. Afterward all the saints reunited in the main tabernacle and an open communion was observed in accordance with the example Jesus left us in the New Testament. Unleavened bread was used to represent the body of Christ, wheat mixed with water and baked. Pure grape juice was used to represent the blood of Christ that He shed on the cross of Calvary for our sins. Individual communion cups or bread portions are not used by the Church of God as that is a modern, sterile dilution of the ordinance that is meant specifically to be used as a type of the exclusive unity of the Church and the resistance to personal, spiritual independence. As each saved person participated in the communion, an air of solemnity prevailed over the audience as we meditated on the gravity of the sacrifice of Christ’s death. The service was all together inspiring, unifying, and sobering.

Bro. Byron Benion opened the service tonight with a rousing testimony of his salvation from sin and spoke of his lifelong quest to be a winner through football, coaching, etc. Through all of these avenues his quest continued, but he testified that since he got saved last September he had finally attained his goal – he was a winner with the best coach in the universe – God! A number of saints testified tonight and the special singers from Aylmer, California, and Ohio sang.

The Witness
Bro. John Redekop

Text: Romans 8:16

A witness is the assurance of approval. God gives each of His children a witness of their salvation. In the Old Testament God gave His people a stone. Do you have a stone? A stone will make doubts disappear. When the devil comes to you with accusations and questions – show him the stone. There is a prevalent false teaching to “take it by faith”. Yes, faith is necessary, but God is faithful to bear witness with His Spirit in your heart. He also bears witness to His people as a body. That is why we do not hesitate to invite anyone to the meeting – come and see the witness. Try the Spirit – does it bear witness with your soul? Many have tried to manufacture a witness through various means, but this will not last. If you do not allow yourself to be talked into it, no one can talk you out of it. Elijah’s sacrifice was answered by fire – when the fire falls, you have the witness. If you are unsure tonight, get the witness – it is available for all.

Thursday, June 11, 2009

West Milton, Ohio, USA

An ordination service was held this morning. Bro. John Redekop of Steinbach, Manitoba, Canada and Bro. Johnny Friesen of Paris, Texas, USA were ordained to the Ministry of the Church of God. May the Lord richly bless them as they labor in the Lord’s vineyard.

Let Us Go On
Bro. Ray Tinsman

Text: Hebrews 6:1

After you have been saved, the Lord has more for you. Last words are generally very important. Jesus specifically instructed

His disciples to tarry in Jerusalem until they should received the Holy Spirit. They were saved – Jesus explicitly mentions that their names are written in heaven – but they needed to go on to perfection. The experience at Pentecost is known by numerous names: Baptism of the Holy Spirit, Sanctification, Entire Sanctification, Perfection, etc. It has always been the desire of God to have man in His own image. God never meant for His creation to be separated from Him by sin. After Adam sinned, the root of sin was inbred into each child born subsequently. This is also know as the Adamic nature, the carnal nature, the old man, the carnal mind. After you are saved, you have victory over sin, but the carnal mind is still present and causes something to rise up within you involuntarily. The carnal mind also causes doubts and confusions. Your biggest enemy is yourself. After you have experienced the second work of grace or been sanctified, this root is entirely removed and the Holy Spirit takes full charge of your being. All temptations come from without, not within. Character flaws, impatience, and other carnal traits are eradicated. From Genesis to Revelation, the Bible clearly distinguishes between the two works of grace, salvation and sanctification. If you are saved, that is wonderful! Now, do not tarry there, go on to perfection, the Lord has a tremendous experience for you that will help you to excel spiritually.

Wednesday, June 10, 2009

West Milton, Ohio, USA

In the prayer meeting, Bro. Peter Hildebrandt reminded the saints not just to seek but follow the Lord’s instructions to receive your help. Naaman had preconceived ideas how he should be healed. He was not healed until he followed the prophets instructions exactly.

The Second Coming of Christ
Bro. Jacob Braun

Text: Acts 1:9-11

Everyone will see the Lord return, not just those that anticipate His coming. Prepared or not, you will witness His return. Some are refusing His pleadings today, but a day is coming when you have no choice but to face Him. That day will surely find you out. Every teaching that allows for a second chance is a fallacy from the devil. People are pretending another chance exists after the judgment, but it is only a pretension. When Jesus returns, Mohamed will acknowledge Jesus as the only Savior, along with all other false religions. Every single knee will bow to Jesus Christ, every atheist will confess that He is Lord. God will answer His enemies to their face. The judgment will be fair, your verdict based solely on your actions. Now there remains an opportunity to determine your own outcome. We are responsible for all we hear and know. Is there a welcome in your soul for the Lord’s return? Do not be the last backslider before the Lord’s return. We do not know when He is coming – but this we know, prophecy is fulfilling and He promised He was returning.

Awake
Bro. Daniel Layne

Text: Isaiah 51:9

The Church of God is preaching the message of awakening, alarm, and restoration. The world around us is asleep and needs to be awakened. God wants a place where our children can excel and a place for our young people to be radical. When we stop to preach the come-out message, we need to hear it preached to us. We came out of places where mourning was the main occupation. After being in many different prisons, we are now free! We are living in Bible times, we are living the acts of the Apostles. The glory is here, the Lord is working mightily. Get people into the Book and they will experience real salvation – a life-altering experience. It will affect everything, your family life, finances, etc. It used to be that you could to service after service and never feel stirred. Those times are over – the Lord is working and moving freely in each service. We have no program, the Holy Spirit has free reign. Now we can sing Joy Unspeakable with joy unspeakable and full of glory! Quantity will come, the Lord is restoring quality so that He can send quantity.

Tuesday, June 9, 2009

West Milton, Ohio, USA

In the early morning prayer meeting, Bro. Rick Wiebe encouraged the saints to continue in prayer. We must persevere until we get through.

Restoration
Bro. Benjamin Tovstiga

Text: Isaiah 1:23-26

God is characterized by comfort. Outside of God there is no comfort. If God is the comfort of all comfort, surely He has the capacity to comfort Himself. Throughout history, God has comforted himself, by restoring His people. Restoration is the removal of counterfeit or substandard materials to be replaced by the genuine product. God is removing the tin in this time, to be replaced by Gold. For the last 100 years, the people have been collecting tin. Preachers turned into amateur tin collectors. Trying to collect something that has no value. Gold was too expensive, so people decided to divert to tin. Tin is everything besides God. God despises tin and everything that comes with it. Churches have turned into scrap metal junkyards. God is now comforting Himself by restoring the condition of the Church back to the beginning. Not a few years or eras, but right back to the beginning. We have come from places where it was more profitable to just sleep rather than to fight sleep. Adam was not yawning when He walked with God. It is good to see people getting up and moving, but when you get up, you are stained with the things you have been sitting on for 40 years. That is where fuller’s soap comes in. This is no delicate wash cycle – this is genuine get-the-dirt-out washing. People have been sincerely begging for revival in the past decade. Then when it arrives, they reject it because it did not come the way they expected it. Come and experience the joy of restoration!

We are thankful for the Lord’s great blessings this far – it has been a spiritually exhilarating time and the week is far from over. Many more have arrived and we are anticipating a great outpouring of the Spirit of the Lord.

Another Gospel
Bro. Stephen Hargrave

Text: Galatians 1:6-9

This scripture has been manipulated to keep people trapped in religions of tradition. That application is false. It is written on the basis of assurance that where you are is true religion. Verify that you are actually where the true Gospel is preached. A farmer’s work is self-evident – is the corn growing, are the rows straight? Check out the straightness of your rows. If there are curves and deviations, you know you need to first find the true Gospel that Paul was speaking of. He knew his personal revelation came from Jesus Christ. Paul preached the true gospel so well that the religious economy of paganism and idolatry went into recession. In the time of Primitive Christianity you did not have to figure out where to go. There was no black, white, liberal, or conservative church. There was only the Gospel. If in the future you hear one of us preach differently than what you know is right, let us be accursed. Do not accept something different than what you liberated you in the first place. The Gospel is to be communicated from the heart of the preacher to the audience. Any other is only talking – not the Gospel. We reach our hand to every blood washed one – that is the Gospel of unity – the Gospel of Paul.

Monday, June 8, 2009

West Milton, Ohio, USA

Bro. Johnny Friesen exhorted the saints on Matthew 7:7 in the prayer meeting this morning. We must be persistent to have our needs met.

Godly Sorrow
Bro. Isaac Thiessen

Text: II Corinthians 7:10

Before we can get very happy, we must get very sad. Now do not be mistaken – salvation is wonderful and glorious. But, there are steps you must follow in order to get a true, crisis experience of salvation. There is no rest in this world until you have experience God’s rest. We are not looking for brief, shallow experiences that last for a day or two. Walk in the steps the Lord is leading you, go through the sorrow He is leading you through. Follow until you feel horrible as a sinner. He will lead you to become absolutely sick of yourself. This is true Godly sorrow. People want a “road to Damascus” experience, but this must be preceded by a genuine sorrow for your committed sins. A deep awakening must have taken place in the heart and a realization of the gravity of sin. Do not stop seeking – seek Him until you find Him. There is a real danger that our children may avoid this and never get a hold of true salvation. Each and every one of us must go through this sorrow and realization of sin to obtain salvation. The Bible way is to sorrow, repent, and be saved with complete, continuous victory over sin for the rest of your life. You never need to fall back into your old life. Godly sorrow will keep you faithful when you remember your old life. Would you like rest? Get tired of your life as it is and God can provide unparalleled rest in this world with wonderful, sustaining victory over sin.

Over 1,000 have people have registered on the grounds here up to this point and we are anticipating more as the week progresses. Many visitors and newcomers have arrived and are enjoying the rich blessings of the Lord as He moves among His children.

Meet Your Help
Bro. Abe Redekop

Text: Isaiah 35:4

If you have not yet yielded in this meeting, it is time that you did. Do not relax in an unsaved condition. We will keep digging around until we find your hidden spot. Sin will lull you to sleep. We are here to wake you up. What is holding you back? Do whatever you have to do to change your condition. Our goal is rest – beg for help from God in this meeting to get true rest. Admit your need, seek your help, and get your rest. You may be able to help yourself for a little bit, but in the long run it will not last. Get a lifting experience that will victoriously lift you above the waves of sin. Heed the warning – danger is in delay.

Sunday, June 7, 2009

West Milton, Ohio, USA

In the prayer meeting this morning, Bro. John Redekop exhorted the saints not just to seek, but to find and obtain in prayer. He challenged us to go beyond the seeking and fulfil the obtaining.

Kicking Against
Bro. Ernest Benion Jr.

Text: Acts 9:1-5

Saul came to a point where he was in pain from kicking. God puts goads in place so that it will be painful for you to continue kicking against His dealings. Through this meeting our purpose is to at least insert something in your heart that will grow and prick you when you resist. How much time do you need to finally yield? How many songs need to be sung? If we yield in a timely manner, we will be saved. God’s voice penetrates the loud music, His spirit will follow you. He can cause things to go wrong for you and your health to fail. This is conviction! You may be covering up on the exterior, but inside your soul is crying. Allow God to water your dry condition.

The song service this evening was richly blessed as the Spirit of the Lord gave liberty. The saints were greatly encouraged through the songs – God Can, Nobody Helps Like Jesus!

Through Faith We Understand
Bro. Randy Hargrave

Text: Hebrews 11:1-6

In order not to believe in God, you have to be out of your logical mind. Faith causes you to think right. It gives you the capacity to think the way God designed you to think. Jesus speaks soul language. When your soul connects with Him, that is true happiness. When God smiles and you smile that is enough to make a man cry. Jesus demonstrates, then he asks you what you think. That is the test of faith. Your answer tells on you. Call it for what it is, do not hesitate and speculate. If you see a miracle, do not say “Hmmm, that was…” Just say it, “That was a miracle!” God sends lightning, thunder, and hail and asks you, “What is this?” Admit it and call it for what it is – something real. If you are not offering something real, seekers will walk away. God has established a strong salvation that will produce a strong faith – it will surpass anything this world has to offer. By faith – that is the key.

Saturday, June 6, 2009

West Milton, Ohio, USA

We are filled with praise and thanksgiving – another International Camp Meeting has begun! The saints have arrived with great anticipation to witness the glory of God in the midst His children and feel His mighty, working power in each and every heart.

In the prayer meeting this morning, Bro. Benjamin Tovstiga exhorted the saints to pray for this meeting in a mighty way. God’s expectations for this meeting far exceed our own expectations. We need to ask big – He is mighty!

In the morning service the special singers from Aylmer and Ohio encouraged the saints with songs, Christ Is Not a Disappointment, In Christ Alone, and God Is Glorious.

Fear Him
Bro. Ray Tinsman

Text: Matthew 10:26-28

God still hates sin! No matter what people say or how they excuse themselves, He still hates sin. God will exact vengeance on you if you do not repent. Your due date to pay for your sin is coming, can you afford to pay? If you are late, the penalty is clear. Do you have things you need to clear up? Now is the time to send a messenger to request terms for peace. It is settled – your payment due date has been set, you do not know when. Either it is cleared up or the Lord promises revenge on those who presumed on His mercy but did not act in a timely manner. Now is the time to stop being a hypocrite, terms for eternal peace are still offered. Children need to know they will be responsible for their actions when they know to do better and do not do it. This message needs to be instilled from a young age – God still hates sin!

The tabernacle is full and overflowing, more saints arrived by the time evening service had begun. The weather this first day has been pleasant, which we are thankful for.

Poor In Spirit
Bro. John Strizu

Text: Matthew 5:3

Blessed are the poor in Spirit – the antithesis of mainstream Christianity today. If you feel like you have something to offer God when you get saved, you are not ready. God does not need your money, reputation, or intelligence. He already has what He needs. It is imperative that you declare personal, spiritual bankruptcy and realize you cannot continue alone. No sin is small. If you have only told one lie, you are no better than the drunkard staggering out of the bar. It is all in the heart. A Pharisaical nature is to downplay your own sins versus others. One committed sin gives you the capacity to stop at nothing. The Prodigal son had spent all his money, yet thought there was a little hope so he got a job. When reality hit him, he realized he was craving the food of vile creatures. The time has come to stop believing in yourself and believe in God. Imagine yourself as the dirtiest sinner around. The rich young ruler lacked one thing – the realization of his spiritual poverty.

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Conversion and a subsequent life free from sin is indeed a high state of grace; nevertheless it is not the complete sum of Christian experience as set forth in the New Testament. As our object is to set forth what the Bible teaches, we will show that the New Testament clearly teaches a second, definite work of divine grace wrought in the heart by the Holy Spirit, a work termed “sanctification.” The Bible writers speak of it from various standpoints, sometimes one phase of the subject and sometimes another being emphasized, and therefore different terms are used to express it. All, however, are resolved into the same thing. When the subject is considered from the standpoint of sanctification, a result is thereby expressed, and the cause of this result may or may not be stated in a given instance. We will consider it first as a result, or work in the soul, and then proceed to show the cause that produces this effect.

The first point that we will settle is the fact that sanctification is

A Bible Doctrine

The apostle Paul states that God hath “chosen you to salvation through sanctification of the Spirit, and belief of the truth” (2 Thess. 2:13). Sanctification is therefore a part of the work of salvation and belongs to all of God’s people. Christ prayed earnestly that his disciples might have this experience, as we read in John 17:17: “Sanctify them through thy truth: thy word is truth.” He did even more than to pray for it. He gave his life that it might be accomplished. “Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate” (Heb. 13:12). But it is his own people that are to be sanctified, for Paul informs us that “Christ also loved the church, and gave himself for it: that he might sanctify and cleanse it” (Eph. 5:25-26).

This was also taught by the apostles. Peter states that our election is “through sanctification of the Spirit” (1 Pet. 1:2). And Paul, writing to the Thessalonian brethren, says: “For this is the will of God, even your sanctification” (1 Thess. 4:2), 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” (1 Thess. 5:23-24). We must be “a vessel unto honor, sanctified, and meet for the Master’s use” (2 Tim. 2:21). These texts, and others that might be cited, show clearly that sanctification is a New Testament doctrine.

What Does Sanctification Signify?

The term “sanctification” is defined by Webster as follows:

“1. The act of consecrating, or of setting apart for a sacred purpose; consecration.

“2. The act of sanctifying or making holy; or the state of being sanctified or made holy; the act of God’s grace by which the affections of men are purified, or alienated from sin and the world, and exalted to a supreme love to God; also the state of being thus purified or sanctified.”

The word “sanctify” he defines thus:

“1. To make sacred or holy; to set apart to a holy or religious use; to consecrate by appropriate rites; to hallow.

“2. To make holy or free from sin; to cleanse from moral corruption and pollution; to make fit for the service of God and the society and employments of heaven.”

By the foregoing definitions it will be seen that sanctification signifies two distinct things. First, a consecrating, or setting apart to a holy or religious use–a mere legal or ceremonial holiness. Second, a definite cleansing and purifying of the heart and affections of men–a moral work.

Now, the term is used in the Bible with both of these significations, therefore we must be careful to “rightly divide the word of truth.” In the Old Testament, under the law dispensation, sanctification is often mentioned; but it was merely a legal sanctification, a setting apart to a religious use. This was before the time when full salvation could be wrought in the soul through the blood of Christ. Therefore a moral change was not under consideration at all. In fact, the objects of that sanctification were in many cases wholly incapable of receiving any moral change, for inanimate objects, as well as animate, received it. Thus, the tabernacle was sanctified (Ex. 40:9), the altar (verse 10), the vessels of the tabernacle (verse 9), the laver (verse 11), the mountain of Sinai (Ex. 19:23). All of these objects, and others of like nature, were incapable of moral change, but they could be consecrated for a religious use. So also all Israel was sanctified (Ex. 19:10, 14). This sanctification of the people, however, refers to consecration only, not to any moral change in their natures, for the act was performed by man (see Ex. 19:10, 14; Lev. 27:14-22).

But in the New Testament the term “sanctification” is given the other signification–a purging or cleansing of the moral nature of man. This is shown by the following considerations: 1). None but human beings can receive it, for it is given only to those who obey God (Luke 11:13; Acts 5:32; Rom. 15:16). 2). It is performed by the Holy Ghost, not by man (Rom. 15:16; Acts 15:8-9; Heb. 10:14-15). 3) It is connected with the blood of Christ (Heb. 13:12; 10:10, 14-15; 1 Thess. 5:23). It is in this New Testament sense that I shall use the term throughout the remainder of this chapter.

For Justified People Only

While none but human beings can receive this glorious experience of sanctification, not all of them obtain it, for it is reserved for those who have already been justified from their actual transgressions through the blood of Jesus Christ. In other words, people must be genuinely converted to God, born again, and living the sinless life before they are scriptural candidates for sanctification. In Christ’s prayer concerning his disciples, he said, “I pray for them: I pray not for the world, but for them which thou hast given me…sanctify them” (John 17:9, 17). “Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it” (Eph. 5:25-26). It is the “brethren” that receive “an inheritance among all them which are sanctified” (Acts 20:32). Yea, people must first “receive forgiveness of sins” before they can obtain the “inheritance” among them which are “sanctified” (Acts 26:18). It was to the brethren at Thessalonica, to those who were “in the Father, and in the Lord Jesus Christ” (1 Thess. 1:1), that Paul wrote when he said, “It is the will of God, even your sanctification” (1 Thess. 4:3), and, “The very God of peace sanctify you wholly” (chap. 5:23).

From these scriptural facts it will be seen that sanctification is

A Second Work of Grace

There is a definite reason for this twofoldness in the redemption of the individual believer. Sin exists in the human heart in two forms–actual and inherent. That is, there is a sinful disposition which we receive through natural generation, and there are wilful acts of wrong which we commit by the consent of our own will after we reach the age when we have a knowledge of right and wrong. Now, these two forms of sin are entirely different, and can not be identified as one in the individual heart without causing great confusion in this subject. We are in no sense individually responsible for possessing the evil nature that we inherit, but we are wholly responsible for our own sinful acts committed later by the consent of our own will. Repentance can apply only to our own individual acts of wrong. Therefore forgiveness and conversion are of necessity limited to that ground, as we shall soon see by the Word of God. Therefore all attempts to identify in redemption these two distinct forms of sin is a gross perversion of the gospel plan of salvation.

We have no need of proving that men are guilty of actual transgressions. The fact is well-known and acknowledged. However, the scripture asserts that “all have sinned, and come short of the glory of God” (Rom. 3:23). But concerning inherent sin, we must give the more exact statements of the scriptures, for, although it is pretty generally admitted, it is sometimes denied.

“The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies” (Psa. 58:3). While the Psalmist is here simply describing a fact, the verse contains at least a strong intimation of an inward bent to evil. But again, he says, “Behold, I was shapen in iniquity: and in sin did my mother conceive me” (Psa. 51:5). This text shows that an evil disposition is a part of man from the earliest moment of his existence. And the apostle Paul distinctly affirms that we are all “by nature the children of wrath” (Eph. 2:8).

In Rom. 7:7-18 Paul gives, in relating his own experience, a clear description of sin in these two forms. He says: “I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment wrought in me all manner of concupiscence. For without the law sin was dead. For I was alive without the law once: but when the commandment came, sin revived, and I died…For sin, taking occasion by the commandment, deceived me, and by it slew me…But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.” Here the apostle speaks first of his experience as an infant, when he had no knowledge of God’s law, did not even know that it said, “Thou shalt not covet.” At this time, although he was “alive without the law,” he had in him something that he calls sin, but “without the law sin was dead.” Later, “when the commandment came” to his understanding, and he transgressed it, then he says, “Sin revived, and I died.” He became “dead in trespasses and in sins” (Eph. 2:1). In other words, the sin that existed in him by nature, while he was ignorant and innocent, afterwards manifested itself in the outward works of actual sin, for which he was responsible. How clear this twofoldness of sin! And this has been the experience of all who have reached the age of moral responsibility.

Our foreparents were created “in righteousness and true holiness,” but from this lofty estate they fell, thereby plunging the world into the darkness of sin; for all have received from them, through natural generation, an evil nature, as we have already shown. From this fact it is evident that when we are born into the world, though we are perfectly innocent, we are one degree below the line of perfect holiness, since we possess the nature of sin. When we reach the age of moral responsibility and take upon ourselves a sinful life, we fall another degree lower, so that we are now two steps below the original plane of holiness.

Now, the design of Christ is to restore mankind in salvation to the high plane from which they fell, and since they have descended two degrees in sin, there must of necessity be two steps upward in redemption. Are there not the same number of steps in a stairway when one ascends as when he descends? And the last step taken coming down will be the first one to take going up. So in redemption. The last step in the descent was our wilful departure from God into actual sins; so our first step in salvation is willingly to return to God, leaving behind all of the sins that we have committed. “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” (Isa. 55:7). “Though your sins be as scarlet, they shall be as white as snow” (Isa. 1:18). “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). This confession and pardon relates solely to our own sinful acts, and this is what Peter terms conversion: “Repent ye therefore, and be converted, that your sins may be blotted out” (Acts 3:19).

Now Jesus teaches that the converted man is like a little child once more. “Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven” (Matt. 18:3). In other words, the person whose individual sins have been confessed, forgiven, and blotted out, is “converted,” and has now regained the moral condition of spiritual life and innocency from which he departed at the age of accountability (Rom. 7:9). But the infant is one degree below the plane of perfect holiness; so also is the converted person, who is “like” the little child; in fact, he is even called a “babe” (1 Pet. 2:2; Heb. 5:13), and is exhorted to “go on unto perfection” (Heb. 6:1), “perfecting holiness in the fear of God” (2 Cor. 7:1); and he is informed by the Word that God hath “perfected forever them that are sanctified” (Heb. 10:14).

Natural babes do many things that they should not do, but the spiritual babes, having a better understanding and having had more experience, need not commit sin again. If, however, they do not watch carefully, and live a spiritual life, the evil nature within will assert itself and manifest its workings in the outward life, and thus lead them back into sin again.

Paul wrote thus to some of these spiritual infants at Corinth: “And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. For ye are YET carnal for whereas there is among you envying, and strife, and divisions, are ye not carnal and walk as men?” (1 Cor. 3:1-3).

These brethren had from the first of Paul’s ministry there been “babes in Christ,” and had been rather weak in spiritual things; and now as they were giving way to the carnality of their hearts, Paul made use of this external manifestation to prove to them that they had been carnal all the while. “Ye are yet carnal.” Now, he did not say that this state of quarreling and division is the standard of justified lives–he rebuked them for it–but he placed the first cause for it in the fact that they were yet carnal. The whole passage, carefully studied, shows that “babes in Christ” still have the carnal nature, though it is not necessary, it is even wrong, to give way to it in the outward life as did these Corinthians whom he addressed.

So also the apostle John, in that epistle in which he speaks so often about being born of God, teaches most clearly that these “sons of God” still stand in need of purification. “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. And every man that hath this hope in him purifieth himself even as he is pure” (1 John 3:2-3).

Again I call attention to the text already quoted, that “Christ also loved the church and gave himself for it; that he might sanctify and cleanse it” (Eph. 5:25-26).

Furthermore, this fact can be tested in the experience of the apostles themselves. In John 1:11-18 we read that those who received Christ during his incarnation and believed on his name became sons of God by being born of God. Christ said to the seventy disciples, “Your names are written in heaven” (Luke 10:20). From these scriptures we are assured that the apostles were born of God and that their names were recorded in the Book of Life in heaven. And the testimony of Jesus concerning them shows their spiritual condition and acceptance with God: “They are not of the world, even as I am not of the world.” Yet we have in the gospel narrative clear evidences that these apostles still possessed the carnal nature, as when the ten were “moved with indignation” against the two who sought positions of authority over the others (Matt. 20:20-24). Such desire for preeminence, and such feelings of envy and jealousy, are not consistent with perfect holiness, but are the outcropping of the sinful nature within. On another occasion they “disputed among themselves, who should be the greatest” (Mark 9:34). On other occasions also there were unmistakable manifestations of this evil principle. Since, therefore, they needed a heart-cleansing from this inbred sin, Christ prayed to the Father, “Sanctify them” (John 17:17).

This twofoldness of salvation-work is also shown under the figure of a vine and its branches, in John 15:1-2– ”I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.” “I am the vine, ye are the branches.” (verse 5). The individual Christian is a branch of the true vine–Christ. If he ceases to bear the fruit of the Spirit, he is taken away; but if he is a fruitful branch, he is to be purged, so that he can bring forth more fruit.

Someone has suggested that since there is nothing in nature analogous to the purging of a branch, this word purge must signify prune. This can not be, however, for there is both a pruning and a purging spoken of. Prune: “To lop or cut off, as the superfluous branches of trees; to trim.” —Webster. Now, according to Christ’s statement, it is the worthless branches that are pruned off, while the good, fruit-bearing branches are to be purged. Of course, this is not exactly true to nature, but natural things and spiritual things are not always analagous in every particular.

The promise of a second work was given to the apostles in a threefold form.

1. The purging already mentioned.

2. “I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; even the Spirit of truth; whom the world can not receive, because it seeth him not, neither knoweth him; but ye know him; for he dwelleth with you, and shall be in you” (John 14:16-17).

3. “I will pray the Father,” said Christ in the text last mentioned, “and he shall give you another Comforter,” but in his prayer he did not say a word about the Father’s giving the Holy Ghost to the apostles, but he did say, “Sanctify them through thy truth: thy word is truth” (John 17:17).

Now, this threefold promise is identified in one experience to be received by them, the Holy Spirit being cause and purging or sanctification being the result. Proof: “Being sanctified by the Holy Ghost” (Rom. 15:16). So Christ’s asking the Father to sanctify the apostles was virtually asking him to give them the Holy Ghost, for when the Holy Ghost was received as their Comforter, they were sanctified– “sanctified by the Holy Ghost.” How clear!

So also the purging promised is the same, being the work of the Holy Ghost when received. “And God which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; and put no difference between us and them, purifying their hearts by faith” (Acts 15:8-9). This text refers to the time when the household of Cornelius were baptized with the Holy Ghost (Acts 10) and Peter affirms that at that time God gave them the Holy Ghost, “purifying their hearts” and that it was “even as he did unto us”–the apostles themselves. There is no way under heaven to evade this Scriptural fact that there is a purging of the heart, or sanctification, to be received subsequently to regeneration, and that it is obtained when the Holy Ghost is received as the abiding Comforter. Sin is twofold and salvation also is twofold. Yea, “He saved us by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly” (Tit. 3:5-6).

Two Works Symbolized

This truth was typified by the tabernacle of the Mosaic dispensation. This ancient structure, the dwelling-place of God on earth, consisted of two apartments, surrounded by a court. The first apartment, which was entered from the court, was termed the “holy place”  and it contained a table of show-bread, candlestick, and the golden altar, which stood just before the entrance into the second apartment. This second, or inner, apartment was called the “holy of holies,” or “holiest of all”  and it contained the ark of the covenant, wherein were deposited the stone tables of the law. In the court, directly in front of the entrance to the first apartment, stood the brazen altar, or altar of burnt offerings, also a laver containing water.

A description of the tabernacle and its furnishings is given in Heb. 9:1-8; while the sacrifices are more particularly described in the next chapter verses, 1-4, 11. The priests ministered daily in the first apartment, “but into the second went the high priest alone once every year.” This inner room was the dwelling-place of God.

This tabernacle of the old dispensation was, we are informed in Heb. 9:9, “a figure for the time then present.” That is it was intended to symbolize something that was to come later. And according to verse 11, Christ has “come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands.” This old house was a perfect type of “the house of God, which is the church of the living God” (1 Tim. 3:15), in the New Testament dispensation. For “ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Pet. 2:5). The writer of the Hebrews also asserts that Christ has “his own house; whose house are we” (chap. 3:6). And Paul affirms that the multitudes redeemed by the blood of Christ are “a building fitly framed together, [which] groweth unto an holy temple in the Lord in whom ye also are builded together for an habitation of God through the Spirit” (Eph. 2:16-22). Christ is the great sacrifice, the anti-type of all the sin-offerings of the law, and by his blood we have redemption and thus become a part of his church or spiritual house.

But the two apartments in the type must have their counterpart in the antitype, and this we will set forth. In the tabernacle there were two altars, as already observed, and the blood of sin-offerings was placed on both altars (Lev. 4:7), thus clearly typifying twofold cleansing. So when we come to Christ confessing our sins, he freely forgives them all and we are justified, receiving the first work of divine grace, which makes us “priests” in the house of God. We minister as it were in the “holy place” of God’s church, as symbolized by the holy place of the old tabernacle. We do not offer sin-offerings, for Christ himself “offered one sacrifice for sins forever” (Heb. 10:12), but we do offer sacrifices, typified by the “thank-offerings” and “peace-offerings” of the law. “By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name” (Heb. 13:15). We “offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Pet. 2:5). The show-bread on the table typifies our spiritual food, and the candlestick, ever burning, our spiritual light.

Those who ministered in the first room of the ancient tabernacle were always before the entrance into the “holiest” place, the second room, but they did not have free access, for in that dispensation “the way into the holiest of all was not yet made manifest” (Heb. 9:8). But when Christ expired on the cross of Calvary as a perfect sacrifice for sin, “the veil of the temple was rent in twain from the top to the bottom” (Matt. 27:51), and thus a change was miraculously wrought in the typical house of God, in order to appropriately represent a new order of truth–the introduction of a new or spiritual house, with perfect access, even into its second, or innermost, room. “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” (Heb. 10:19-22).

Thus, by a twofold cleansing we receive a twofold experience, as symbolized by the double altars, twofold cleansing, and two apartments of the old house of God.

The law of God was deposited in the second room of the sanctuary and so this second work of grace is the perfecting grace, wherein God’s laws are placed in our hearts, and we are ourselves the dwelling-place of the Most High! Halleluiah! “For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: 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” (Heb. 10:14-16). These texts, in connection with verses 19-22 just quoted, show positively that sanctification admits us into the “holiest,” where the laws of God are inscribed in our hearts, this being accomplished by the perfect renovation of our nature by the baptism of the Holy Ghost as a second work of grace. “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ [the first work of grace]: by whom also we have access by faith into this [second] grace wherein we stand, and rejoice in hope of the glory of God because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us” (Rom. 5:1-2, 5).

Apostolic Examples of Two Works

There are two distinct works of grace, the first called new birth, regeneration, justification, or conversion. The second termed either the Holy Ghost reception or baptism, as cause, or else, sanctification, perfection, etc., as effect. The crowning proof of this twofoldness, however, is the recorded fact that the apostolic churches were saved according to this plan. We will notice several examples.

1. The apostles themselves. This point has already been considered. They were saved men; Jesus promised them the Holy Ghost, with his resultant work–purging or sanctification, on the day of Pentecost they received this baptism of the Holy Ghost (Acts 2).

2. The Jerusalem church. The penitent Jews on the day of Pentecost were commanded by Peter to “repent and be baptized,” with the promise that they also should “receive the gift of the Holy Ghost.” They repented and were baptized (Acts 2:33, 41). Others also were saved later (verse 47; 4:4). Still later we find the company of saved people– “the multitude of them that believed”–met together in earnest prayer. “And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost” (Acts 4:29-31).

3. The Samaritan church. “Philip went down to the city of Samaria and preached Christ unto them,” with the result that many believed and were baptized (Acts 8:5-8). “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 upon them, and they received the Holy Ghost” (verse 14-17). Now, these are two separate occurrences, in two meetings, held by different ministers. There is no possibility of uniting them in one work.

4. The household of Cornelius. Cornelius was “a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always” (Acts 10:2). His prayers were effectual, for an angel was sent to him, who said, “Thy prayers and thine alms are come up for a memorial before God” (verse 4). He was accepted of God, for he knew the preaching of the gospel of Jesus Christ, which began in Galilee, and he was a righteous man (verses 34-37). We are not informed just how or by whom Cornelius had heard this preaching of Jesus, but we do know this, that Philip, who had such a stirring revival at Samaria, had also been at Caesarea, where Cornelius resided (Acts 8:40). In fact, Philip’s home was there at a later date, and it may have been there at that time and in that city the Spirit of God was poured out even upon his daughters (Acts 21:8-9).

By divine direction Peter went to visit this man and preached to him. “While Peter yet spake these words, the Holy Ghost fell on all them which heard the Word” and the Jews were astonished “because that on the Gentiles also was poured out the gift of the Holy Ghost” (Acts 10:44-45).

5. The disciples at Ephesus. In Acts 18:24-28 we read of the preaching of Apollos at Ephesus, and of there being brethren there. Afterwards Paul “came to Ephesus: and finding certain disciples, he said unto them, Have ye received the Holy Ghost since ye believed? They said unto him, We have not so much as heard whether there be any Holy Ghost” (Acts 19:1-2).

A number of things are implied in this question of the apostle: 1). That there is a Holy Ghost. 2). That it is possible for men to receive him. 3). That he is given to believers. 4). That he is given at a time subsequent to their becoming disciples or believers. “And when Paul had laid his hands upon them, the Holy Ghost came on them” (verse 6). Later, writing to this church at Ephesus, Paul says, “AFTER that ye believed, ye were sealed with that Holy Spirit of promise” (Eph. 1:13).

6. The Thessalonian church. In Acts 17 we read that Paul went to Thessalonica and there preached for about three weeks, during which time a great multitude believed. But when certain Jews stirred up the people into a violent tumult, the brethren sent Paul and Silas to Berea. This was in the year A.D. 58. After remaining at Berea for a while, Paul went on down to Athens. Sometime later the apostle, solicitous for the welfare of the brethren at Thessalonica, sent Timothy to inquire concerning them, while he himself remained at Athens (1 Thess. 3:1-2). Timothy returned with an excellent report of their spiritual condition and activity (verse 6), whereupon Paul wrote the First Epistle to the Thessalonians, in which he commended them very highly because of their faith and obedience to the Word. This was in A.D. 54, one year after the meeting which he held there. He exhorted them to carefully obey the things which they had received of him, in order that they might please God and abound more and more. Then he said, “Ye know what commandments we gave you by the Lord Jesus,” and proceeded to enumerate some of these commandments, asserting that they were the will of God: 1). “Your sanctification”. 2). “That ye should abstain from fornication”. 3). “That every one of you should know how to possess his vessel in sanctification and honor.” 4). “That no man should go beyond and defraud his brother in any matter” (1 Thess. 4:1-6).

One of these commandments was that they should be sanctified. Again, he says, “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 corning of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it” (chap. 5:23-24).

Conditions for Sanctification

This blessed state of perfect holiness can not be entered by sinners. The Holy Ghost is given, not to the world, but to those who are chosen out of the world–to those who are God’s believing and obedient children. Therefore the first essential is that the candidate for sanctification possess a clear, definite experience of Bible justification. But this is not all. Justification brings us into a holy relation with God. Therefore in our converted experience the outward life must be brought into harmony with the truth, so that we are living sinless lives. Otherwise we do not remain in a justified state at all, hence are not candidates for sanctification, the second work of grace.

It is in our special effort to live a holy life that we are made painfully conscious of the presence of that evil nature within. Realizing that while fighting the devil on the outside there is also “a foe in the temple not subject to God,” the soul cries out for an experience of heart-purity. The first disciples were earnestly praying when they received this experience (Acts 1:14; 2:1-4). So was Cornelius when the way was opened for him to receive the Holy Ghost (Acts 10); also, the congregation of believers in Jerusalem, after the day of Pentecost (Acts 4:24-31). Without strong desire and earnest prayer one will never obtain this definite work of grace.

The seeker must make a complete surrender to the whole will of God, a perfect consecration of time, talents, and all to His service, and himself be sacredly the Lord’s for time and for eternity. “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” (Rom. 12:1-2). When this perfect consecration is made, God will be pleased to send his Holy Spirit in sanctifying power, purging the heart from the very nature of sin, and will himself take up his abode in the pure and devoted soul. Hallelujah!

“If thy all is on the altar laid, Guard it from each vain desire;

When thy soul the perfect price bath paid, God will send the holy fire.”

The Holy Ghost Baptism

The baptism of the Holy Ghost taught in the New Testament is a special endowment of the Spirit of God in the heart of his believing and obedient children. Different expressions are used to convey this idea–baptism of the Holy Ghost (Matt. 3:11); the Holy Ghost given (John 7:39); receiving “the Spirit of truth” (John 14:17; 16:13); “Comforter” (John 14:16, 26; 15:26); receive the Holy Ghost (John 20:22; Acts 8:17; 10:47); “filled with the Holy Ghost” (Acts 2:4; 4:31); “gift of the Holy Ghost” (Acts 2:33); the Spirit poured out upon men (Acts 2:17; 10:45); etc. These expressions all refer to one and the same thing, as will be shown later. They simply represent different aspects of the one subject, just as the different expressions used for the first work of grace convey various shades of meaning, though meaning essentially the same thing. But it must be regarded as a definite experience in the believer, for in the apostolic church it was a reality, the Holy Ghost being received some time subsequent to regeneration. The statements of Christ to his apostles that the Holy Ghost “shall be in you,” that he shall be a Comforter that will “abide with you forever”–these and other expressions show that it is a personal reality, not simply ecstatic feelings on the part of the individual.

The Spirit’s Work

The work of the Holy Ghost in the heart of the believer who receives him is twofold–negative and positive. His negative work, as we have already shown, is to purify, or sanctify. We are “sanctified by the Holy Ghost” (Rom. 15:16). God gave them the Holy Ghost, “purifying their hearts by faith” (Acts 15:8-9). The reception of him is compared to fire– “Baptize you with the Holy Ghost and with fire” (Matt. 3:11)–fire being a destructive and purifying element, and those who have thus been “sanctified by the Holy Ghost” are “pure in heart” (Matt. 5:8), for he “hath perfected forever them that are sanctified: whereof the Holy Ghost also is a witness” (Heb. 10:14-15). Not one element of impurity remains in the moral nature of one who has received the Holy Ghost. He is in this respect “perfected forever.” Praise God for heart-purity!

The positive work of the Holy Spirit is: 1). To give power (Acts 1:8). 2). To guide (John 16:13). 3). To comfort (John 14:16-17). 4). To teach (John 14:26). 5). To increase spiritual fruits (John 15:2 with Gal. 5:22-23). 6). To unify God’s people (John 17:20-28 with Acts 4:31-32). 7). To fit for service (Luke 24:49; 2 Tim. 2:21).

Importance Of

The baptism and work of the Holy Spirit is of great importance, both to the individual believer and to the work of God. As to the individual, it is the perfecting grace, “the grace wherein we stand” (Rom. 5:2), and therefore completes our moral preparation for heaven. “Follow peace with all men, and holiness, without which no man shall see the Lord” (Heb. 12:14). “Blessed are the pure in heart; for they shall see God” (Matt. 5:8).

As to the work of God, this divine experience is necessary in order to properly fit us for the Lord’s service. Christ commanded his apostles to tarry in the city of Jerusalem until they were endued with power from on high (Luke 24:49) and said to them, “Ye shall receive power after that the Holy Ghost is come upon you; and [then] ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8).

So also the apostle Paul teaches that by being “sanctified” we are “meet for the Master’s use and prepared unto every good work” (2 Tim. 2:21). Alas! how many ministers of today are destitute of this sanctifying grace; this baptism of the Holy Ghost! Considering this, it is not surprising that the world is filled with conflicting doctrines and beliefs. It is the function of the Holy Spirit to “teach” men and “guide them into all truth.” Therefore when men who have never been taught by the Spirit themselves attempt to instruct others, they only speak a “vision or their own head,” as one of the prophets has said. Since the dispensation of the Holy Ghost began at Pentecost, God does not send out to preach men who are not “filled with the Holy Ghost” themselves. They may have a call of God to his work, but his “command” to them is to “tarry” until they are endued with power from on high. What the world needs today is a Holy Ghost ministry. However, all of the saved are “workers together with God” (2 Cor. 6:1), and all need this infilling of the Holy Spirit, that they may indeed be “vessels unto honor, sanctified, and meet for the Master’s use, and prepared unto every good work” (2 Tim. 2:21).

Evidence Of

People have preached and written much about the evidence of the baptism of the Holy Ghost, but to ask for our evidence that we have the Holy Ghost is like asking for an evidence of the existence of the sun overhead. The sun does not need a witness to testify for it. It stands for itself, and the work which it performs–illuminating the earth and kissing the face of nature with its genial rays of light and warmth, causing vegetation to spring forth, bringing life and joy, happiness and health, to the sons of men–these works proclaim unmistakably, without further witness, the sun and his glory. Likewise the Holy Ghost stands for himself as the witness. “The Spirit itself beareth witness with our spirit” (Rom. 8:16; Heb. 10:14-15); while the works which he performs–purifying the heart, teaching, comforting, guiding, unifying–show forth his power and glory.

False Opinions

As there has been in some quarters a great deal of misunderstanding and false doctrine concerning this subject, by which Satan has designed to bring the pure Word of God into disrepute, I feel constrained to mention one of these false opinions.

That all who receive the baptism of the Holy Ghost speak in tongues as THE evidence. Now, 1 Cor. 12 plainly contradicts this position, for it shows that the gift of tongues is no more general among those who have received the Holy Ghost than is the gift of prophecy or the gift of healing or the gift of miracles or any other of the special gifts mentioned. Nor is there any difference between the gift of tongues and speaking with tongues, for these expressions are used interchangeably in this chapter, referring to exactly the same thing, just as the gift of prophecy and “are all prophets” or the gift of miracles and “workers of miracles” are equivalent expressions. Compare verses 4-11 with verses 29-31.

The Word does not say that the gift of tongues, or speaking in tongues, is the evidence of the Spirit’s reception, but it is here given simply as a “manifestation of the Spirit,” in common with other special manifestations which may or may not belong to a particular individual.

Now, the Holy Spirit must not be confounded with one of his works, so that he himself is denied unless he chooses to manifest himself in some particular manner. The Holy Ghost himself is the satisfactory evidence. “Whereof the Holy Ghost also is a witness” (Heb. 10:15). “The Spirit itself beareth witness with our spirit” (Rom. 8:16).

We have in the New Testament records of three occasions on which people spoke with tongues when they received the baptism of the Holy Ghost. On the day of Pentecost (Acts 2)–one hundred and twenty believers (Acts 1:15). Certain disciples at Ephesus–twelve in number (Acts 19:1-7), and the household of Cornelius–number unknown (Acts 10). The total number on these three occasions was probably less than two hundred. Now, we have in the Acts the record of thousands who received the baptism of the Holy Ghost, in which no mention whatever is made concerning tongues. Some say that that part was omitted. Well, if people desire to build up a doctrine they should establish it on what the Word of God says, and not on what was left out.

On the day of Pentecost, when the first disciples spoke in tongues, Peter appealed for objective proof of the Holy Ghost baptism to the fulfilment of Joel’s prophecy that the sons and daughters should prophesy. Prophecy, as well as tongues, is one of the special gifts of the Spirit. So also when the twelve disciples at Ephesus received the Spirit and spoke with tongues, they prophesied (Acts 19). Now, if either of these special gifts were to be accepted as the evidence of the reception of the Holy Ghost, then prophecy would have the advantage in the position of importance granted it, for “greater is he that prophesieth than he that speaketh with tongues” (1 Cor. 14:5). “Desire spiritual gifts, but rather that ye may prophesy” (verse 1), for “he that prophesieth speaketh unto men to edification, and exhortation, and comfort” (verse 8), with the result that unbelievers become deeply convicted, fall down, and get salvation (verses 23-25).

The Sanctified Life

This experience of entire sanctification, is indeed a blessed one. ‘While the justified life must be kept free from outward acts of sin, the sanctified life is the complete harmony of the individual, both internal and external, with the perfect will of God. All evil affections, our spiritual enemies, are gone. The soul is pure. The Lord grants unto us “that we being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life” (Luke 1:74-75). Yea, it is his will that “we should live soberly, righteously, and godly, in this present world; looking for that blessed hope and the glorious appearing of the great God, and of our Savior Jesus Christ; who gave himself for us, that he might redeem us from all iniquity and purify unto himself a peculiar people, zealous of good works” (Tit. 2:12-14).

Some people think that such a high standard is almost too good to be true. One man affirmed in the presence of the writer that sanctified people could not live in this old sinful world; that if people should obtain this experience they would be immediately taken home to glory. However, when Jesus prayed for his disciples, “sanctify them through thy truth,” he also said, “I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil” (John 17:17, 15). This poor man did not understand that instead of sanctification taking us bodily out of this world, it takes every element of the world out of us.

In this happy condition we are able to “bring forth more fruit.” Therefore the fruits of the Spirit are developed in us abundantly. The first thing mentioned in Paul’s catalogue of the fruits of the Spirit is love. Now, love is felt by the justified soul, but when we enter the second, or standing, grace (Rom. 5:1-2), “the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us” (verse 5). Thus, there is a marked increase in all the fruits of the Spirit.

Temptations

But I would not have the reader think that the sanctified life places the individual beyond the reach of temptation. In sanctification we are not deprived of that which is essentially human, but we are purged from the sinful, carnal element received through the fall, and our human natures are brought into line with the divine, so that our desires are wholly to please God. But we are capable of temptation along natural human lines. Christ himself “was in all points tempted like as we are,” but he overcame them all as our example, and we should take courage and move forwards. One of Christ’s special temptations had a perfectly legitimate basis in the natural desire for food (Matt. 4:1-4), while another involved that which was not right–a temptation to desire great possessions for the purpose of worldly honor (verse 8).

God has a definite purpose in allowing us to be tempted. It is for our good. Be encouraged, for “there hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it” (1 Cor. 10:13).

One purpose God has in these things is shown by James in the words, “My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing” (James 1:2-4).

Now, we cannot be tempted and tried without feeling tempted and tried. Peter says that “for a season if need be, ye are in heaviness through manifold temptations” (1 Pet. 1:6). There is no mistake about this matter. The sanctified person who is deeply tempted or tried does not feel just the same then as at other times. On certain occasions Christ himself felt “grieved” and his soul was stirred within him, but the records of these occurrences fail to show any carnal stirring or actions proceeding from an impure heart.

So, reader, it must be with you. In seasons of trial and trouble, remember that the Lord “giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. Submit yourselves therefore to God. Resist the devil, and he will flee from you” (Jas. 4:6-7). Pride and self-exaltation belong to carnality. Humility, on the other hand, is one of the sweet graces of the Spirit; the natural fruit of the sanctified heart. A life of humility is blessed with the abundant grace of God, so that the soul can overcome. “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him” (Jas. 1:12).

What a blessing is this life of entire sanctification! “Follow peace with all men, and holiness, without which no man shall see the Lord” (Hebrews 12:14). “Blessed are the pure in heart; for they shall see God” (Matt. 5:8).

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This book comes out of our heart. It is intended to go to the hearts of

others. Some of the things written here were learned by long and bitter

experiences. Our “Adventures” were very real, and it is our hope that

some of them our readers will never have. The real battles are fought

within, and the struggle for mastery goes on in the soul, hidden in the

mysterious depths of the spirit. Usually these battles are fought out

alone, many times when others are not aware that anything of moment is

happening.

Super-critical minds may not find this book interesting; we do not know;

we wrote with no other intention than to bless the hearts and lives of

the great common man and woman.

We hope you will enjoy this book. We hope it will do you good. If it

does, our purpose will be achieved, and we shall thank God, whose help

we gratefully acknowledge in the writing of this book.

R. L. Berry.

TABLE OF CONTENTS

Introductory: The Land of Canaan

1. Getting Ready to Enter Canaan

2. The Crossing of the Jordan

3. The Jordan Memorial Stone

4. Troubles of Lingering at the Crossing

5. Exploring Canaan by Faith

6. The Best Inheritance in Canaan

7. In the Hands of Giant Accuser

8. Conflicts with Giant Mistake

9. In the Dungeon of Giant Discourager

10. The Torments of Giant Bad Feelings

11. The Routing of Giant Doubt

12. The Wine of Prayer

13. Pilgrims of the Victorious Life

ADVENTURES IN THE LAND OF CANAAN

INTRODUCTORY CHAPTER

THE LAND OF CANAAN

The story of the Israelites from their being in bondage in Egypt to their

conquering Canaan is a type of the experiences of a man from his bondage

in sin to his entire sanctification.

As a Scriptural basis for these remarks, see Galatians 3:6-29, where

Paul, the great Apostle to the Gentiles, quotes a part of the Abrahamic

covenant and applies it to Gentile Christians, the complete fulfillment

of the covenant being expressed in verse 14, where the promise of the

Spirit is spoken of as the “blessing of Abraham.” It is also made plain

in this chapter that salvation in Christ makes us “Abraham’s seed,” and

therefore “heirs according to the promise.” Hence the promise to Abraham

has its complete fulfillment in New Testament salvation.

In Romans 4, Paul again dips deep into the promise of God to Abraham and

brings forth beautiful teaching which shows that, to him, God’s promise

to Abraham was spiritual as well as material, that there was to be a

spiritual seed as well as literal seed, and that “faith” is as potent

as natural birth in making men children of Abraham. Also in these verses

Abraham is made the “father of us all,” even of Gentiles, which of course

could not be true except in a spiritual sense.

The same subject is treated again in chapter 4 of Hebrews. Here the

figure is “rest.” The rest of the Israelites was their settling in Canaan,

and in verse 6, speaking of the fact that some did not enter rest because

of unbelief, allusion is made to the failure to enter Canaan from

Kadesh-barnea. Then ten spies brought back such a bad report that the

whole camp wept, and would not go over. For forty years these rebels

wandered in the wilderness, until all were dead except Caleb and Joshua,

the two faithful spies.

There is a beautiful analogy between the events of the Israelites in

their journey out of Egypt into Canaan and the fundamental experiences

of the Christian. Note these parallels–far too close not to have been

planned as type and antitype by the great Author of salvation:

1. Abraham was promised two things: first, his seed should inherit the

land of Canaan; second, in him should all families of the earth be blessed

(Genesis 12:1-3).

2. Abraham was the father of both a literal and a spiritual seed, the

first inherited literal Canaan and the second inherited spiritual Canaan

(Romans 4; Galatians 4).

3. There was a rest promised both to the Israelite and to the Christian

believer (Hebrews 4).

4. Israel was in bondage to Pharaoh and his taskmasters in Egypt, and

sinners are in bondage to the devil and sin.

5. By a miraculous deliverance at the Red Sea, Israel escaped from

Egyptian bondage; and sinners are saved by the miraculous new birth.

6. By another miracle of power, Israel entered Canaan through the bed

of the Jordan River; and by a second work of grace, believers are wholly

sanctified by the Spirit through the blood.

7. By refusing to believe and obey, the Israelites wandered for forty

years in the wilderness, just as Christians fall away, grow lukewarm and

backslidden many times when they see their privilege of being made pure

in heart and refuse to walk in the light.

8. After the Israelites entered Canaan, they had to fight for their

possessions; and so, too, do we have to fight for our spiritual possession

in the state of holiness.

9. The literal land of Canaan was a good land, “flowing with milk and

honey,” where the Israelites ate the old corn and wine of the land. Just

so spiritual Canaan is the best place of grace under heaven; indeed it

is heaven’s border-land, where saints have sweet communion with God and

Christ and are ready for the great crowning-day.

In several chapters of this book we shall treat the subject of entire

sanctification allegorically, using the types as prefiguring Christian

experience. The battles of the soul against foes are real conflicts,

which leave their scars and marks on many a Christian. Perhaps, out of

the experiences of others, the reader will gather something of profit

to himself, and be enabled to fight more effectively and not merely beat

the air. There are spiritual powers in high places that challenge us to

battle; blessed is he who has the armor, the courage, and the skill to

win.

CHAPTER ONE

GETTING READY TO ENTER CANAAN

Can you tell me, please, the first step to take in obtaining the experience

of entire sanctification? I have heard much about it, have heard many

sermons on it, too; but the way to proceed is not yet plain to me, not

so plain as I wish it were. Can’t you tell me the first step, the second,

third, and all the rest? My heart feels a hunger that seems unappeased,

I have a longing that is unsatisfied; surely it is a deeper work I need!

And so I plead, “Tell me the way.”

* * * * *

Gladly will the endeavor be made to point out the way into the “holiest”

of all (Hebrews 10:19). Probably the very first thing to know is that

you must understand whether or not you are sanctified. Are you, or are

you not? On which side of the Jordan are you, on the Canaan side or on

the wilderness side? A definite answer to this question is essential.

Sometimes there are doubts in your mind whether you are or are not

sanctified. Well, let us first get rid of all doubts. The experiences

of God in the soul are too definite to need their possession entertained

with a doubt; and to know where we are spiritually is unquestionably our

privilege.

If you find yourself on the wilderness side of Jordan, the next thing

to find out is whether you are yet out of Egypt–whether you are justified

before God, whether your sins are all washed away and you are a child

of God.

If you are sure you are justified now, but have not by faith entered the

Canaan experience–are not wholly sanctified–then you may know for

certain that the experience awaits you.

Then there is one more very essential thing–you must believe with all

your heart that sanctification is unquestionably an experience which the

Bible holds out to all believers. Do you thus believe? If so, all is

clear, and all you need to do is to go forward; or, in the words God

used to Joshua, “Now therefore arise, go over this Jordan” (Joshua 1:2).

Do you need your faith strengthened in this particular doctrine? Let it

then meditate and grow upon these promises and words of God:

“Wherefore Jesus also, that he might sanctify the people with his own

blood, suffered without the gate” (Hebrews 13:12).

“Sanctify them through thy truth: thy word is truth” (John 17:17).

“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” (1 Thessalonians 5:23).

“Husbands, love your wives, even as 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).

“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).

After you have meditated on each of these texts for ten or fifteen

minutes, consider these further promises concerning the giving of the

Holy Ghost:

“And I will pray the Father, and he shall give you another Comforter,

that he may abide with you forever; even the Spirit of truth; whom the

world can not receive, because it seeth him not, neither knoweth him:

but ye know him; for he dwelleth with you, and shall be in you” (John

14:16, 17).

“But the Comforter, which is the Holy Ghost, whom the Father will send

in my name, he shall teach you all things, and bring all things to your

remembrance, whatsoever I have said unto you” (John 14:26).

“That the blessing of Abraham might come on the Gentiles through Jesus

Christ; that we might receive the promise of the Spirit through faith”

(Galatians 3:14).

“And God, which knoweth the hearts, bare them witness, giving them the

Holy Ghost, even as he did unto us; and put no difference between us and

them, purifying their hearts by faith” (Acts 15:8, 9).

This great experience which Peter speaks of came to the disciples on

Pentecost, when the Holy Ghost filled the whole company, and it changed

a band of common men into the most powerful gospel band the world has

ever seen.

Nothing feeds the soul as does the Word of the Lord. Meditate on the

texts given, drink in the full meaning, comprehend what all of grace and

love and spiritual power they hold for you; yea, consider at what a cost

these blessings were purchased for you by the blood of the Lord Jesus

Christ!

That you may see what your duty is in the matter, permit reference to

these things:

On the cross of Calvary Jesus gave all, all for you and your salvation.

There He cried, “It is finished.” There He paid the last debt of all of

us. There He proved His love, perfect, fadeless, unfathomable, boundless.

Go to the foot of that cross! See the Savior hanging there! Every motive

that can move a soul finds its fountain there. Can you, in the shadow

of the cross, be anything less than a full Bible Christian? Can you do

less than give all to Him? Does not any selfish feeling or thought of

holding back the full surrender seem sinful, utterly displeasing to your

soul and to God?

Your duty, then, is clear. From henceforth you can not be less than all

for Christ, you can not do less than go all the way for Him. Being a

faithful Christian, you can not do less than your duty, once duty is

clear.

Since conviction is a matter of knowledge, consider this: Christ’s work

hobbles along because there are so few whole-hearted, wholly consecrated

souls to work for Him, whereas Jesus expects all to be whole-hearted in

their service to Him.

Will you think also of the sin there is in the world, gnawing ugly wounds

in the hearts and marring the lives of millions, and yet Jesus died to

save every mother’s child of them.

What is Jesus going to do if there are not a greater number of volunteers

to carry on His work? For every sanctified soul is all the Lord’s, ready

for anything.

After Jesus died on the cross, He ascended to heaven. One day the angel

Gabriel met Jesus and said: “Master, did you not suffer great pain on

the cross?”

“Yes,” answered Jesus simply and quietly.

“And, Master, that suffering was to redeem men to God, was it not?”

“Yes,” answered Jesus.

“Well, how many know of your death and your suffering to redeem men? How

will the world of sinners find it out? Have you made any plans?” asked

Gabriel.

“I have told Peter and his brother Andrew, and James and John, and the

rest of the twelve to go tell the people about it,” said Jesus.

“Suppose they do not go?” asked Gabriel. “Have you made any other plans?”

“No, I am counting on them,” said Jesus.

This is only a story, but it illustrates the point of how necessary it

is for us to be consecrated and ready for the Master’s service. Jesus

is counting on us!

* * * * *

So you conclude you are still on the wilderness side of the Jordan? Very

well, thank God you are out of the Egypt of sin, that the wilderness

journey through justification is behind you, and that Canaan, that fair

land where milk and honey flows, lies just before you. Only the Jordan

intervenes. Of course the Jordan always is running strong and out of its

banks every time, it seems, when souls are to cross, just as it was for

Israel in Joshua’s day. But this is only a necessary test to prove the

sincerity and valor of the soul.

Thousands have made bold to strike their feet in Jordan’s waters in the

name of God and start across. You can see them over on the other side

from where you are. Be encouraged; cross over the Jordan and enter the

Canaan of soul-rest.

CHAPTER TWO

THE CROSSING OF THE JORDAN

Just how did you feel at the time you were sanctified? I have heard some

tell of how the holy fire of the Spirit seemed to go all through them.

Others have told of a deeper, more complete peace. Some have shouted for

joy. Others have wept for joy. And I am wondering how one ought to feel.

Can you tell me? And how can I know that I am consecrated? Every teacher

of entire sanctification that I ever heard says that the consecration

must be complete; but how am I to know when it is complete? I have

consecrated over and over, but I do not feel certain that all, really

all, is given up. Might there not be some self-will left that I do not

know of? Please help me.

* * * * *

Probably it might not be wise to tell you just how I felt when the Lord

sanctified me and made me whole, because it might tempt you to want the

experience in the same way it came to me; and, besides, while the blessed

experience is, in its essential features, the same in each case, yet

each person has his own feelings and personal experiences along with it.

These experiences are suited to each one’s need; they follow the trend

of one’s natural disposition, and are a source of pleasure to us. The

really important thing is to be wholly sanctified.

When Israel under Joshua arrived at the Jordan River, they were commanded

by the Lord to “sanctify” themselves and prepare to cross over. This

command to “sanctify yourselves” points to the perfect consecration that

must be made before the sanctifying power falls upon us. Crossing the

Jordan signified to them leaving the wilderness life forever behind them

and entering upon a new life on the Canaan side. And in order properly

to enter upon that new experience they were asked by God to set themselves

apart by a solemn purification and consecration of themselves.

To begin with, then, let us consider what a consecration is, and next

we shall consider the evidences of its being perfect and acceptable to

God.

Several words and phrases cover what is meant by consecration, as

“abandonment,” “surrender,” “lay all on the altar,” “die,” “subject the

will to the will of God,” “let Christ have his way.”

“Abandonment” here expresses the idea that from now on your soul, your

life, your interests, your time, talents–your all–are no more your

own, but are abandoned to the will of God. You know how some people

abandon themselves to a life of vice; they know no limit, but give

themselves entirely over to it. Well, you are to abandon yourself to a

life of holiness and service to God.

Did you ever see a potter at work on a piece of clay making a vessel of

it? He gathers up a lump of clay and lays it on the wheel. As it turns

and turns He builds up whatever it is that He wishes to make. The clay

being inanimate, dead, yields absolutely to the potter, who makes of it

whatever He pleases. This illustrates the abandonment you are to make–

though with this difference: you have a will and reason, and your

abandonment is to be the yielding of yourself to God because your clearest

reason and most mature judgment tells you that such is best. From now

on, instead of willing to do your own will, you are going to submit to

God’s will; for the most blessed thing in the world is the will of God.

Just here is where you may be tempted to draw back; for something may

whisper, “Why, if you abandon yourself what will become of you? Maybe

God would require of you something very hard for you to do. Is it not

dangerous thus to yield?”

To illustrate this, suppose you are the mother or father of a boy. Like

all boys, yours has given you more or less trouble by wanting his own

way. There has been more or less of a battle of wills, his will against

your will. You feel, and rightly, that your experience gives you a better

idea of what is good for him than his experience gives. Suppose he were

to come to you tomorrow and say: “From now on, Mother, I will do anything

you want me to. I abandon my way and will for your way and will.”

What would you do in that case? Would you make up your mind that now is

a good time to put hardships upon him and make life as miserable as you

can for him? “Indeed not,” you would indignantly say.

Well, then, can the great God, who is love, take advantage of His children

and, when they give all to Him, lay heavy and grievous burdens on them

because He can? Just as you, when your boy yielded, would love him all

the more and do all you could to make life pleasant even if there were

some hard things in it, so God seeks to lighten the load His consecrated

children must bear. To abandon yourself to God is an act of highest

intelligence and wisdom.

“Surrender” implies the cessation of rebellion. Of course the sinner,

to be converted, must surrender, and does surrender. And you have already

surrendered in that way. Yet there is a self-life or a self-will that

shrinks more or less from the will of God until we enter the Canaan of

entire sanctification. This rebellion takes on the form of refusing or

objecting to some of the Lord’s ways with us. For instance, we may feel

a call to special service–to the ministry, or to the missionary service,

or to personal work–and we may have mapped out an entirely different

life for ourselves and ate to submit to God’s leadings.

Surrender of the will is a part of the consecration. There can be no

inner soul-rest so long as our wills pull us one way and God’s will pulls

us another. When Jesus said His yoke is easy and His burden light He

meant it is easy if we pull with Him, not against Him. How can two walk

together except they be agreed? Then lay your will down; or, rather,

actively, enthusiastically, delightedly will that God’s will be done in

and with you.

“Lay all on the altar” is a favorite expression with many teachers of

full salvation and the victorious life. The figure comes from the

sacrifices made under Moses’ law. Every Israelite had to offer sacrifices.

The main thing about the sacrifice was, whether sheep, goat, lamb, dove,

or something else, it had to be a perfect, unblemished sacrifice. God

would not accept any lame, maimed, blemished, or otherwise marred

sacrifice. It had to be the best of its kind. After it was brought to

the priest and dedicated to the Lord, it was laid on the altar and

consumed. It was the Lord’s. The one offering it had no more to say about

it whatever.

Then on God’s altar you should lay all–time, talents, earthly goods,

soul, body, and will. Once when Abraham had made a sacrifice, birds came

to steal it. Abraham was careful to drive away the birds. A beautiful

figure is found in Abraham’s action. We might say that after you have

laid all on God’s altar you may need to guard the offering; for the birds

of self-will, pride, unbelief, and evil desire may carry off your

sacrifice.

“Die” is a favorite expression with other teachers of perfect holiness–

die to self; die out to God; die to all but Jesus. The figure is full

of vital meaning. Mrs. Cleaveland, in her delightful poem on the river

of death, pictures the clergymen of various denominations as losing all

their distinguishing marks as they cross the river, and over on the other

shore not one can be told from another so far as sectarian peculiarities

are concerned. This is even true of entire consecration, or crossing the

Jordan into Canaan; for in Canaan there is a delightful absence of

sectarian conflict; every one is too busy doing the will of God.

Dying is used to express consecration because some felt that the

consecration was so acute that it seemed they had to suffer the pains

of death. Others have not so felt. Whatever the feeling, there must be

the dying.

Two women, one a widow and the other her daughter, lived together. They

were both devout. The younger woman became sick, and grew worse and

worse. At last all hope of life was gone, and mother and daughter began

praying that the dying girl might have “dying grace.”

The condition for obtaining this grace consisted in an absolute submission

to die, a yielding of all to God’s will; as she met the condition, so

she received “dying grace.” But the sequel was unexpected. While one

receiving dying grace was supposed to die, this young woman lived and

got well. But her “dying grace,” as they termed it, was still hers. One

day she spoke of it to her mother and said: “Mother, I am coming to

believe that ‘dying grace’ is the grace we need to live by.” And it is.

This young woman had made the deathbed consecration. God had accepted

the sacrifice, had poured out His grace, and the young woman was sanctified

wholly; and that was exactly what she needed to live by. She had died

to self.

Now, how shall you know that all is given up and the sacrifice acceptable

to God? This may well engage our attention.

First of all, remember that your will is your own, and that you yourself

know what your intentions are. Whenever you decide to go to town to buy

a hat or coat, you have no trouble in knowing your mind, do you? Of

course not! And you can be just as sure of your mind or will in the

matter of consecration to God.

You might begin this way: I desire to be wholly the Lord’s: my will I

desire to surrender; and my life I wish to be lived for God. Since the

Lord in His Word has said, “By the mercies of God … present your bodies

a living sacrifice, holy, acceptable unto God, which is your reasonable

service” (Romans 12:1), you may rest assured that God only awaits this

surrender, and will be glad to accept it.

Now, do not only desire to be consecrated, but at once begin to count

yourself the Lord’s, permanently, irrevocably, for time, for eternity.

Some, in the earnestness and intensity of their souls, in the solemn

hour of their complete and definite surrender or consecration have written

it out on paper, in the form of a will, and, signing it, have called on

angels and God to witness the solemn act of their souls. But whether it

is written out on paper or be simply the unchangeable determination

within the heart, the point must be come to when all is yielded. There

must be a final “yes” to God; the gift must be deposited on the altar,

and from henceforth you are to consider yourself wholly the Lord’s no

matter how you feel about it. It must amount to a transaction, like the

signing of a deed, or a contract, and when it has come to this point

where you do actually hand yourself over to the Lord, body, soul, and

all to be His forever, then you are to count the offering complete and

the die cast forever.

Should you be tempted to investigate whether you “feel” that you are all

consecrated, remember that your feelings have nothing to do with it.

Your will is master here. As your will goes, you go.

“When thy soul is on the altar laid,

Guard it from each vain desire;

When thy soul the perfect price hath paid,

God will send the holy fire.”

Do you lay all on the altar? “Whether is greater, the gift, or the altar

that sanctifieth the gift?” (Matthew 23:19). If you have everything on

the altar, your feet, like the priest’s in Joshua’s day, are dipping

into the brim of the Jordan. You are ready to pass over. Just pass on

over! Call the transaction closed. Your heart feels a deep security in

handing all over to God, and there is the witness of your own soul that

you have, now, given up all and God accepts the offering.

What next? Ask God to purge your soul until He is satisfied concerning

its purity. Ask Him to kill all the things which displease Him, and

destroy the last remains of inbred sin. Ask Him to restore the image of

God in your soul, to come in and possess His temple. Ask God to fill you

with the Holy Spirit, to let the Comforter take up His abode in you and

abide with you forever. Swing wide open your heart’s door to the Spirit.

Believe that God does what He promised to do; believe He sanctifies you

wholly. Since you are His, you are to trust Him to carry on this work

in His own way. It is yours to yield and to believe. And we are “sanctified

by faith” (Acts 26:18). Our hearts are purified by faith (Acts 15:8, 9).

Let your faith wrap its arms around God’s promise, and the work is done.

Oh, marvelous grace of God!

CHAPTER THREE

THE JORDAN MEMORIAL STONE

One thing has always troubled me, and that is the witness of entire

sanctification. How may one know all the time that He is sanctified?

What is the witness to sanctification? Is it a feeling? an assurance? a

peace? or what is it? Is it equally strong at all times, or does it come

and go? If you can give me any information on this line, I shall greatly

appreciate it.

* * * * *

One of the things that Joshua commanded the Israelites to do at the

crossing of the Jordan has always been intensely interesting and

suggestive. It was not a miracle, and there was nothing marvelous about

it; it was just a thing that any man could do. When the crossing was

being made, Joshua selected twelve men, one from each tribe, to do a

special service. After all the people had passed over and the twelve

priests were standing still in the River’s bed, with the ark of God,

Joshua commanded the twelve men to go to the middle of the Jordan and

each take up a stone, place it on his shoulder, and carry it across to

the camp in Canaan. Here the stones were to constitute a memorial: “And

these stones shall be for a memorial unto the children of Israel forever”

(Joshua 4:7). Joshua also set up twelve stones where the priests’ feet

had stood in the River; but it is these stones on the bank in Canaan

that are of most interest to us.

We shall call these stones the “stones of testimony.” They testified to

a great fact, a great miracle, a great crossing, to the beginning of a

new era in the lives of those hundreds of thousands of Israelites.

Whenever an Israelite saw those stones, he was reminded of this fact.

Now, dear, seeking soul, as you cross the Jordan of entire consecration,

the line between the place where you are not wholly consecrated and where

you are wholly consecrated, the line between the time when you hope to

be sanctified and the time when you shall know you are, as you cross

this, carry out your stone of testimony. You have never passed this way

before, and you need not pass it again; so get your stone of testimony

now.

First note that this memorial was stone. It was not wood, that would

rot, burn up, or float away to the Dead Sea. It was not gold or some

precious metal that would be needed for other uses. It was not a piece

of parchment or paper upon which was written an account of the crossing.

It was common, solid, enduring stone. So, too, the testimony of your

sanctification is solid and enduring–as solid and enduring as the Word

of God, the directions of which you have followed.

Notice also that this memorial was rather large, too large to carry

around all the time, but was dropped and left as a reminder. There is

of course an inner witness that is yours forever; but the crossing of

the Jordan, that is, the obtaining of entire sanctification, is an event

that will forever stand out as a time when you really received the

experience of entire sanctification. There should be those witnessing

spiritual realizations that differentiate it from all the other of your

spiritual experiences. In short, it should mark your entrance into Canaan,

the land of rest, of milk and honey.

What are these realizations? First, that you have been brought to a

knowledge of God’s will to sanctify you wholly. Next, you have definitely

and solemnly dedicated yourself to God to be His and His alone forever.

Then you have asked God to sanctify you according to His Word. You have

believed that the work is done. All these steps are in direct harmony

with what God said for you to do, and they, being carried out with the

help of the Spirit, constitute the charter or receipt or evidence of

your entire sanctification. You have met all conditions, and the grace

is yours. You are sanctified wholly, filled with the Spirit, and you

drop your memorial stone on the Canaan side of the Jordan.

As long as you remain true to your vows, to your covenant and consecration,

you will continue in possession of your experience. You have no need of

ever going back into the wilderness, much less to the Egypt of sin, but

the fair land is before you–launch out and explore it. Enjoy for yourself

the boundless riches of the grace of God and eat honey out of the rock.

CHAPTER FOUR

TROUBLES OF LINGERING AT THE CROSSING

Some time ago I consecrated to God for entire sanctification and thought

I was sanctified. Then I began to doubting whether I was wholly sanctified;

so I consecrated again. This I have done a number of times; in fact, so

many times that I don’t know what to do. Can you help me any in this

difficulty? I am in doubts about my consecration. I am as consecrated

as I know how to be, yet there is a feeling of unreality and uncertainty

about it that is distressing, and I have found no way to end my distress.

I am almost ashamed to tell how many times I have consecrated, and I am

ashamed to tell the Lord that I am; for I have doubted so much that I

am not sure of myself. My faith is weak also. If you can help me, I shall

be very thankful.

* * * * *

The story of Pilgrim Exactly will probably be interesting, as well as

helpful, to you. He told me the story. I will tell it to you as well as

I can remember it.

Pilgrim Exactly crossed the Jordan for Canaan the first time twenty-two

years ago, and he had never got away from the place where people cross

over. Every now and then you could have seen him examining his memorial

stone; and by and by he would pick it up, wade out as far as possible,

drop his stone with a pathetic sigh, and then go on back to the wilderness

side the best way he could. However, he did not stay over there long, but

soon started for Canaan again. He always aimed to and vowed that he would

select another memorial stone; but, mind you, he always came out with the

same one he first brought over.

Do you ask why he did such a thing? The reason is simply this, brother:

Pilgrim Exactly wanted to be so sure that he was in Canaan that he was

never quite sure that he was there. He was not satisfied with the best

of evidence. No one was brighter in the wholly-sanctified experience

than he, nor did any one cross over into Canaan with any better evidence

of his crossing than did he. But there is a bad, little, dwarfed giant

named Doubtful, who lives close about the crossing-place, a half-brother

to old Giant Doubt. Doubtful kept company with this pilgrim. More than

likely that was one source of his trouble. The strongest pilgrims warned

Exactly of the pernicious plots of this little, hard old dwarf, but he

seemed not to heed their warnings.

Exactly would plant his memorial stone with a look that says, “It is

done for the last time!” Then Doubtful would slip up to him, and this

is practically what one present would have seen and heard:

Pilgrim Exactly: “By the grace of God, I solemnly promise never to doubt

my experience of sanctification again, no never. Lord, hear my vow,

never, never to doubt again! I have staid by the crossing too long now.

I must explore Canaan.”

Giant Doubtful: “Good morning, dear Pilgrim. Are you sure you got this

stone out of the right place this time? Seems to me, too, it is the same

old stone you have brought over ever so often. You know you have never

been satisfied with that memorial, and I do not see how you can be,

either. Isn’t it doubtful whether you really crossed the Jordan? Your

consecration is likely faulty, and you know your faith is weak. Better

be careful. You do not want to be deceived, do you?”

Exactly, wiping the sweat from his face: “That is a fact. This is the

same old stone. My God, can’t I get a better experience than this? O

Lord, help!” And the poor Pilgrim would seem the very embodiment of

distress.

Doubtful: “It is my opinion that something is wrong somewhere. Probably

you crossed too soon. Maybe you have left something out of your

consecration. By the way, were you not neglectful of duty yesterday? And

then, you know, you promised God you never would doubt. Now just see, you

are doubting somewhat at this minute. It is to be seen that you have

failed somewhere. I believe you had better try it again. Something is

wrong! you had better try it over.” And dwarf Doubtful would rattle on

much more in the same strain.

Just then Pilgrim Exactly would feel of his side, and his hand would

touch the handle of the sword of the Spirit. Just when he would about

draw it to deal Giant Doubtful a blow, Doubtful would say, “There can

be no harm in being sure. If you cross over Jordan properly you will be

satisfied, and it will not take long to go back and do a really thorough

work of it.”

At this Exactly wilted, dropped the sword, staggered toward his memorial

stone, and, lifting it to his shoulders, limped back toward the Jordan

to cross and recross again.

But the next day when Pilgrim Exactly got over into Canaan with the same

stone, because there was no other stone in there when he crossed, as

every man has his own stone, he would plant it as before.

One day, however, after planting the stone, he said, “By the grace of

God, I am done with doubting.”

When the little old dwarf Giant Doubtful came out that day, Pilgrim

Exactly swung a terrific cut with the sword straight at the dwarf’s neck.

Doubtful never before ran so fast as he did getting away from that trusty

sword. Since then Exactly has advanced into the land, overcome several

other giants, and won a home for himself in Canaan.

The feeling of unreality which you have in regard to your consecration

may be the result of your vacillation. No one can feel sure of his

condition if he consecrates and then deserts his word, consecrates again

and then doubts that. All of this should and must be cut off shortly by

your honoring your own word and refusing to be confused about it. It can

be ended by gathering yourself in hand in coming to a real, final

conclusion in favor of your sanctification. If you are as consecrated

as you know how to consecrate, then that should be sufficient. In that

case, all you lack is to bring the affair to a point, a conclusion, and

give it all over to God, and let that be the end of it.

Now that you are ready to make this final decision, it will be worth

while for you to examine your consecration. Are there any idols to which

your affections fondly cling? Is it a delight to do something for Christ

in behalf of others? Does it seem hard for you to give of your money to

the blessed cause? Is prayer a burden? Are you really all the Lord’s?

Do not make the mistake of thinking a good disposition toward Jesus is

consecration. To consecrate means to come definitely to the point of

yielding all up to Christ once forever.

Possibly one reason for your feeling of unreality is because you can not

see God and can not hear Him say, “I receive you.” If God could be right

before you as a visible person while you knelt and gave yourself to Him,

you might think your experience more real. But it would not be. His word

has been given, and it is “him that cometh to me I will in no wise cast

out” (John 6:37), and He asks us to “bring … all the tithes into the

storehouse, that there may be meat in mine house, and prove me now

herewith, saith the Lord of hosts, if I will not open you the windows

of heaven, and pour you out a blessing, that there shall not be room

enough to receive it” (Malachi 3:10). Faith comes in all our dealings

with God. He may appear not to notice us; but rest assured that He does.

Of course, after consecrating and doubting you have lost confidence in

yourself; but this, too, should end quickly, and it will if you pursue

a right course. To recover your self-reliance, self-balance, dismiss all

the discouraging and doubtful thoughts about yourself. Take a real

inventory of yourself. What are you, anyway? Are you honest? Does your

word mean anything? Can you carry out a resolution? a decision? Very

well then, refuse to be bothered about the past. Quit thinking of the

past; utterly dismiss it from mind, and calmly and deliberately consecrate,

and mean it.

Another difficulty in regard to consecration is that you may think you

have lost yours when it is a trial sometimes to live up to it. You may

think that to be consecrated means that every duty will seem delightful.

In this you are mistaken. Did not Jesus, at one with the Father in will

and mind, pray three times, ‘O my Father, if it be possible, let this

cup pass from me. Nevertheless not my will, but thine be done’? Some of

the things God may lay on you or allow to be laid upon you are hard

things, things which you will have to ask God for grace to do or bear.

The crucial test, however, is will you do or bear them? If, in spite of

the temptation to evade or go around God’s will, you do obey, then your

consecration is perfect.

Then, soul, end all this uncertainty, end all this unreality by coming

now to the altar of God and placing thereon your whole self-life, body,

soul, spirit, heart, talents, time, goods and gold, will, and all else.

Tie it securely by one strong indomitable, irrevocable decision of your

will. Count yourself all the Lord’s. Begin to reckon and consider every

event of your life in this light.

Allow nothing to come between you and God; let Him be first and be all

to you.

Please do not think of this dedication as in any wise meritorious, or

capable of purchasing any blessing. It is nothing on these points.

Consecration is placing yourself in an attitude or position where God

can have His way with you. And this He asks you to do for your good. As

long as any of your will stands in His way, He can not pour out the Holy

Ghost upon you, and neither could you enjoy the fullness of salvation.

Nothing is quite so good as the will of God, nothing so adorable. In

that will is bound up for you the noblest life, the fullest and freest

expression of your individuality, the best adaptation and use of your

talents, the greatest joy, the sweetest pleasures, the quietest rest,

the purest delights in this world and pleasures forever at God’s right

hand.

Oh, embrace that will of God! Seek it, hide in it, revel in it, be

enthusiastic about it, run to it. Oh, never evade it, fight shy of it,

neglect it, nor refuse it! Dropping into God’s will means dropping into

our own niche in life and being happy in fulfilling our destiny as God

has marked out by His infinite wisdom.

CHAPTER FIVE

EXPLORING CANAAN BY FAITH

I can not understand faith. What is faith, anyway? I try to believe;

sometimes I feel that my faith is strong, but at other times I feel that

my faith is giving way. Can you help me in this matter? Faith seems such

a hazy, intangible, elusive thing; now I think I have it, now it seems

certain I have it not. I feel at times that my faith is so strong I could

believe anything, then again I feel that every bit of faith I had is

gone. Can you give me any instructions that will help me?

* * * * *

Suppose we imagine we have an invitation to visit Caleb today (Numbers

13:30; Joshua 14:6-14), and we embrace the opportunity.

We should expect to find the old warrior at home on such a day because

it is bright and fair; he did the most of his fighting in bad weather.

It is not far to Hebron, where he makes his home. See, we are there now!

Isn’t the prospect from here beautiful and inspiring! To the north along

the ridge is Bethlehem and Jerusalem; to the east the silvery waters of

the Dead Sea glitter in the sun; westward is Gath, where Goliath the

giant came from; and to the south is Beersheba.

Tell us, Caleb, some of your experiences in Canaan.

“Forty and five years ago I first saw Hebron. It was when Moses had sent

twelve spies, of whom I was one, to determine the character of the people

and land of Canaan. Long ago our father Abraham trod this soil, and God

Almighty promised to give it to him and his seed for an everlasting

inheritance. When I first heard of Canaan, down in Egypt, my faith was

strong that it was a good land, flowing with milk and honey, as God said,

and I longed to set foot upon it.

“When we twelve first left Kadesh-barnea for Canaan [Numbers 13:1-3,

17-33], I noticed that ten of the spies kept close together; but Joshua

and I were eager to see all that we could of the land, and we ranged as

far and wide as we could. Not far from where your feet rest now we got

our first sight of the Anakims, giants of Canaan. They were giants indeed.

Their legs looked like tree-trunks, and covering their faces was a dense

growth of beard out of which their eyes gleamed like crystals in a

haystack. The sight of them set my heart all aflutter, because I knew

at once that they were very dangerous foes, not easily reckoned with.

We were very cautious that they should not see us, and I must say that

part of our company trembled violently with fear and, as soon as we got

away a little distance, they ran with all their might.

“But something in my heart said that if God gave this land to Israel,

then God would give us power over the Anakims, no matter how many or how

strong they were.

“By and by we came to the walled cities. Joshua and I talked over the

matter of taking them. While we could not see just how we were to do it,

we decided that, since God had unmistakably promised the land to Abraham,

and since He had already marvelously delivered us from the hand of

Pharaoh, king of Egypt, and his dark bondage, and since He had helped

us along through the wilderness and now had brought us to the very borders

of the land, surely He expected us to have Canaan. And this I told to

the others.

“‘We can never take it,’ they said, ‘never in the world. Let us get out

of here and back into Egypt as quickly as we can. We feel so faint. We

can not conquer such a country. Why, see those giants, we are no bigger

than grasshoppers by the side of them! And look at those walls, reaching

almost to the sky! Let us get back.’

“‘But if God said we should inherit this land, shall He not help us?’

said Joshua and I.

“‘We thought surely God promised us the land,’ the ten replied. ‘But we

did not expect to have to fight for it. We supposed God would just give

it to us without any fighting or trouble on our part.’

“‘Oh, no, God never promised Canaan without a battle,’ we replied. ‘But

He will help us fight, then we shall properly appreciate both God and

Canaan and the fighting will make us stronger.’

“Well, we could not convince them, and our arguments fell upon very

impervious minds, hardened as they were by unbelief and doubting [Numbers

14].

“Then for forty years we wandered in the black wilderness.

“Five years ago we crossed the Jordan, blessed be God. Those were great

days in Canaan! God was very near us, and our foes trembled. Jericho

fell down, Ai was taken, kings of darkness and giants of iniquity melted

before the army of the Lord, until the land was in our possession.

“Then I went to Joshua and made known my request for Hebron, my home in

Canaan. There were several giants making Hebron their home, and I was

eager to dispossess them; for I liked the situation. Joshua gave me

permission, and I marched toward it fully confident that our God would

help me.

“There is no use to tell you the rest. Here am I, by God’s help, at home

in my possession. The giants are dead, and I hold peaceable possession

by right of divine promise, the oath that God swore to our father Abraham

that we being delivered out of the hand of our enemies might serve Him

without fear in holiness and righteousness before Him all the days of

our life [Luke 1:74, 75]. Thanks be to God for His great gift!”

We may visit Caleb again, since the recital of his conflicts and victories

has uplifted our souls so greatly.

You say you can not understand faith. Let me ask you if you can understand

joy? or sorrow? or a heartache? or rapturous rejoicing? Can you find the

cubic contents of anger? or measure love in bushels or weigh it on scales?

And because these things are intangible and elusive, do you think they

are not real? Indeed not! You love someone, and while you can not cube

your love, nor weigh it, the reality of it you never question. So also

with acts or decisions of your will. Who ever saw a will in action? And

yet the outer life, in all its forms, is proof enough that a will has

been functioning all the while.

Now faith is the same kind of thing as joy and love. It belongs to that

family of intangible, unseen realities of life. They have to do with the

spiritual part of our nature, and through them we rise higher or sink

lower than we can through any mere physical feelings or actions. Faith,

joy, love, are spiritual qualities, spiritual things, things of the soul,

affecting it favorably or adversely according as they themselves are

affected by causes good or bad. Doubt, unbelief, anger, wrong ambition,

pride, and such are as intangible as are faith and love, but they are

at the opposite pole.

Faith is no harder to understand than is doubt. Faith is believing, and

doubt is not believing. One is the opposite of the other, just as heaven

and hell are opposites. Considering doubters more closely, we find that

doubters believe; but they believe the opposite of what they should

believe. Doubters believe the wrong thing. A doubter is one who could

and ought to believe facts, but for some reason or other can not bring

himself to do it. Instead, he believes another set of things, which

appear to be facts but are not.

Let us illustrate faith and doubt. You pick up a newspaper this morning

and read that a fire destroyed a hotel in Chicago and four persons were

burned, that a train ran off the track in Iowa and no one was hurt, and

that a Congressman from Florida died. Do you doubt these facts or believe

them! If you believe them, that is proof that you have faith. You look

at the almanac and find it says that tomorrow there will be an eclipse.

If you prepare to look at the sun through smoked glass, it is proof that

you have faith. If you receive a letter stating that your uncle John

died and feel sad at the thought of his leaving his family in destitute

circumstances, it is proof that you have faith. If someone in your place

of business brings you a report that fire has destroyed your warehouse

and you feel at once the loss, it is proof that you have faith.

Then, of course, there are things which you doubt. You are told that

some one has discovered perpetual motion. You smile, and do not believe

it. You doubt. Doubt is simply the opposite of faith.

Now to show or illustrate how faith works instantaneously always, let

us suppose you are a parent and one of your children is lost. It is your

youngest child but one. You have hunted until you are exhausted, and

find no trace of the child. Your heart is sick; a load as heavy as lead

bears down upon you. You can think of a dozen different things that could

have happened to the child; he may have been kidnapped, may have been

run over and killed, may have fallen into the water and drowned, may be

weeping his heart out somewhere. At last the whole neighborhood gets out

to search, and you, exhausted, sit impatiently waiting. By and by you

hear some one halloo. Then you hear another. And then some one runs up

excitedly and says, “The child is found, safe.” The very moment you

believe that news the load lifts, the heart is light, the soul is happy.

Tears of joy flow freely.

But suppose it proves a premature report, and by and by another comes

and says it is a mistake, that the child was found dead. Then all your

joy is turned immediately to sadness. Faith always works instantaneously.

The quickness with which faith works has been illustrated by this: Suppose

some one rushes into an office of philosophical, higher-critical

professors, and cries, “Fire!” You would see those hard-boiled skeptics,

if they believed the cry, rush unceremoniously and indecorously out of

that building with all speed. People may scoff at faith working with

lightning speed; but every exhibition of it only proves that it does.

Now you mentioned that at times you feel as though you believe strongly,

and at other times you feel as though your faith is leaving you. You are

making a great mistake mixing up your faith with your feelings. They

never did mix; and all who try to mix them only get into trouble; for

faith is one thing and feelings are another.

The only way for you to know that you have faith is to believe something.

Do you believe anything? If so, then you have faith. Do you believe in

God? Then you have faith in God. Faith is believing, just as seeing is

seeing and hearing is hearing. If you see something, you know you have

sight; if you hear something, you know you have your hearing; and if you

believe, you have faith.

Faith in God is just like faith in anything else. God has said He will

do or has done something for you. Do you believe He has done something

for you? Do you believe He has done or will do that thing? If so, that

is faith.

For instance, you have repented of all your sins and have asked God to

forgive them. He has said that “if we confess our sins, he is faithful

and just to forgive us our sins” (1 John 1:9). Do you believe this? You

say, “Yes.” Well, then, you have faith, and “by grace are ye saved through

faith” (Ephesians 2:8), and, “therefore, being justified by faith, we

have peace with God through our Lord Jesus Christ” (Romans 5:1). And,

moreover, “he that believeth on the Son of God hath the witness in

himself” (1 John 5:10); or, in other words, when you believe you know

it, and God does for you what He promises to do.

The same reasoning holds good in entire sanctification. The conditions

are consecration and faith. You are to put all on the altar, and ask and

trust God to do the cleansing and give you the filling of the Spirit.

Have you thus consecrated? Have you given all? If you say yes, then do

you believe that God sanctifies you wholly? If you do, you have faith,

and you are sanctified wholly, because God can not lie nor fail.

Faith in God, then, is believing God’s Word, the Bible. Whenever you

obey the Bible and meet the conditions laid down therein for any blessing

promised, you may then believe that God does or is doing for you whatever

He has there promised. And when you believe, you will have all joy and

peace in believing, you will enjoy the riches of God’s grace, and He

will work in you mightily, as He does in all those who believe (Ephesians

1:19).

CHAPTER SIX

THE BEST INHERITANCE IN CANAAN

I am troubled about my sanctification. My conversion was so bright and

there was such a change that I never could doubt it. But when I was

sanctified, there was not so great a change. And it was not so great as

that of some I have heard testify. Neither do I feel as bold as some I

have heard speak, neither did I taste such a death as others have testified

too. In fact, when I compare my sanctification with what others say

theirs is, mine suffers in the comparison. I have often repudiated my

sanctification and endeavored to obtain an experience just like others’;

but it seems I cannot. Must I try to obtain another, or be satisfied

with the one I have? Any help you can give me will be greatly appreciated.

* * * * *

Suppose we go over to Bethlehem this morning; there is a Brother Faithful

there whose acquaintance you positively will appreciate. He has been in

Canaan a number of years and doubtless can tell us some interesting

reminiscences of his life.

This is a famous place. Somewhere about here David killed a lion and a

bear and composed some of those inimitable psalms of praise to God. In

that field right over there Ruth gleaned for Boaz, and her maidenly

purity won the hearts of all.

Here is Brother Faithful’s house. Let us knock and go in.

“Brother Faithful, how did you happen to get such a beautiful home in

Canaan!”

“Well, pilgrims, I did not just ‘happen’ to get it. The truth is, I did

all possible to gain a home at Bethel, or on Moriah; either place seemed

better than this; at least it did for some time, until I learned that

here was where Jehovah wished me to settle. Bethel is close to where the

tent of the Lord was pitched, and it has sacred memories of a ladder

reaching up to heaven and holy angels ascending and descending on

ministrations of mercy to man below. To me it, of all places, seemed

nearest heaven; but, if I may reveal a secret, I have found that Bethel

is not the only place that has associations of a ladder planted on it

and reaching heaven.

“The reason I wanted to stop at Moriah was because I heard Brother

Dreamgood who lives there tell of the remarkable experiences he had

there. I began thinking there was no place in Canaan like that, and I

did not stop to consider that all of us could not abide in one place.

Brother Dreamgood told the wonderful story of angels and holy

manifestations and heavenly illuminations constantly occurring on that

sacred spot till I forgot all about asking where the Lord would have me

be, and forthwith started for Moriah. But I was baffled at every turn.

Especially was I chagrined to find there was no place for me on Moriah

at that time. Brother Dreamgood had a dreadful battle with the giants

before he won a home for himself, and I am not certain that I could have

fought them successfully.

“Then after that I fell in with Brother Worshipful who lived at Bethel.

After he told of the good things there, I concluded Bethel was the place

for me. But I made no headway in that direction.

“Having been in Canaan for some time and still unsettled, I began to

inquire of Jehovah where He would have me be. It was made fully plain

to me that God had the place for me that was best for me. A glad yielding

to this truth brought great boldness to my soul. I girded on the armor,

adjusted the shield of faith, grasped the sword of truth [Ephesians

6:10-17], and went where I was directed–toward Bethlehem, a place which

I had regarded as palpably inferior. After severe fighting, I won. And

I am satisfied.”

* * * * *

Sanctification is a work wrought by God through the blood and Spirit.

It is both a cleansing from sin and an infilling of righteousness. It

has negative and positive aspects. It takes away from and adds to. Not

that sin is a sort of root or germ. It is an evil that affects our nature.

This evil is destroyed, and its effects banished. The Holy Spirit comes

in, filling the nature of man with righteousness and purity. You must

get your mind on the real work of sanctification, not on some of its

special manifestations in some people’s experiences. The manifestations

of sanctification may be more specific for some people than others,

because they may need such.

It is possible, too, that your conversion made a greater perceptible

change in your soul and life than did your sanctification. This matter

of change depends largely on circumstances. If you were very deeply

convicted of sin and were very happily converted, your conversion may

have been greater apparently than your sanctification. But these

appearances are not essential considerations.

Still another point you must bear in mind, and that is that sanctification,

while a separate and distinct thing of itself, is only the second step

in a work already begun. Justification is essential to sanctification

and is the beginning of those things that work full salvation.

During a camp-meeting one time a minister related a glowing experience

he had when he was sanctified. He spoke particularly of boldness. He was

made very bold.

When the altar-call was made, an old mother in Israel came to the altar.

A minister asked her what she was seeking. She replied, with tears in

her eyes, “I thought I was sanctified; but since Brother A—- testified

to the boldness he received, I doubt whether I ever was sanctified. I

did not feel that way.”

The instructor carefully led her away from any comparison between her

experience and others, and asked her if she were consecrated now.

“Oh, yes, just as consecrated as I know how to be!” she replied, weeping.

“Well, if you are all consecrated, what does the Lord do for those who

are all given up?”

“He sanctifies them wholly,” she had to say.

“And if you do not have as much boldness as Brother A—- said he has,

probably you do not need as much. Or, if you really need more, would it

not be better to ask God for more rather than to give up your experience

of sanctification in a vain effort to feel as some one else feels?”

She saw the point, and her tears disappeared beneath happy smiles of

joy.

There is yet another item you should consider. Many times those who

testify so beautifully and graphically in describing their sanctification

are under an inspiration, and the blessing is set forth in glowing colors.

For the time being their trials and discouragements are forgotten, their

struggles to keep the victory are out of mind, and they speak in the

highest praise of the work God has done. In the exhilaration of the

moment they magnify the work. We do not say they overdraw their experience;

for really no tongue can tell it; but while they are all aflame with

ardor and praise, you may be going through a trial. So, of course, their

experience seems to outshine yours so far that yours suffers. But remember

this–the time may come when you will be testifying as they now are, and

they may be the ones going through a trial; then they may compare their

experience with yours, and they may feel that they are the ones, who are

behind. So compare no more. Be all for Jesus. If He gives some one

seemingly a better experience, let Him have His way. What is that to

you? Follow Jesus.

CHAPTER SEVEN

IN THE HANDS OF GIANT ACCUSER

I am having such dreadful battles! I have to fight, and fight, and there

seems to be no end to it. Surely I am not sanctified; if I were, I should

not be so tried. What shall I do? The desire to be all the Lord’s is

uppermost; but can I truly be all for Him with so many thoughts of all

kinds running through my mind? Could I find rest from these battles

probably I could feel that all is well; but with this constant battle I

fear something is wrong. Isn’t sanctification a grace where one will not

be tried or tempted very much, at least not with such things as I am

tried and tempted with? Why, the most terrible things ever heard of are

suggested to me to do! Can you help me any?

* * * * *

Suppose we should visit a citizen of the land of Canaan and ask him if

he had any battles with the giants of the land. No doubt the twinkle of

his eye and the animated expression on his face would show that memory

was at work, and we should wait in all expectation. Ah! here’s one; let

us hear him!

“Indeed, indeed. Many, many times did I battle with the giants of Canaan.

Many people suppose Canaan is the home for soldiers to rest, while in

truth it is the great battleground of the world. I recall one battle I

had with Giant Accuser [Matthew 4:1-11].

“Look right over the top of that olive tree due east, down toward the

Dead Sea. Do you see that shaded valley deep down between those two

mountains? That is the Valley of Sorrows. In that valley I had one of

the greatest battles of my life.

“It was before I possessed my home. I had been helping my brethren fight

off the inhabitants of the land and was out at this time looking over

the country. I entered that valley. The sun was sinking into the western

sea, and my thoughts grew gloomy and foreboding. All at once right before

me loomed the big form of one of the worst giants in all Canaan, Giant

Accuser. I could not run back, the cliffs were too steep on either side

to climb out, and the fierce old Giant blocked the way in front.

“‘I rebuke you in the name of the Lord,’ I said to him.

“‘Ah, the Lord! Ha! ha! The Lord does not care for you. Steal that sheep

you see yonder; no one will see you. If any one sees you with it, you

can tell him a lie about it,’ he said to me.

“I stood aghast at the suggestion. Never before had I had any evil

suggestion like that, and I felt sick at heart that any such thought

should enter my mind. The old Giant strode closer, and I trembled.

“‘Curse and swear,’ he roared at me, scowling down into my very face. And

from his coarse mouth there rolled a volume of blasphemy such as I never

had heard. The curses had a peculiar effect of sticking on my mind, until

they seemed to be within me.

“I fell on my knees, while the old Giant dealt me a blow over the head

with his club. ‘You have cursed,’ he shouted. ‘See, your mind is full

of evil words. And you would steal; for the suggestion lodged in your

mind to steal that sheep. You are a sinner, that’s what you are. Christians

never have such thoughts as you are having.’ And again he struck me with

his club.

“I was too weak to fight. Finally I felt as if I really had sinned.

“The Old Giant then fell to beating me, and after half killing me and

laughing right in my face and telling me he was going to drive me out

of Canaan before he was through with me, he walked off.

“I lay there a long time thinking over the situation. Not an angel

appeared, and God seemed to have forsaken me. My mind was all confused

over the battle.

“While I was lying there, the old Giant came again. I was terribly

frightened, because it seemed I had no weapon that he feared; if I had,

I did not know how to use it. I tried to resist, and felt indignant

within that he should treat me thus; but how to overcome him I did not

know. I prayed, ‘O God, help me! Help me!’ But no voice answered, and

no help came. The Giant strode right up and, without saying a word, again

struck me with his club. The blow seemed to fall right on my heart, and

a sickening feeling of utter discouragement and helplessness filled me.

I groaned in complete confusion and bewilderment.

“‘See how discouraged you are! You are not happy as are others in Canaan.

Evidently something is wrong. People in Canaan ought not have such

discouragements as you are having.’

“Then from some cause or other (it may be the Giant insinuated these

things into my mind), a whole variety of slimy thoughts, vulgar words,

bad imaginings surged through my mind and, together with a feeling that

all was lost, seemed to dig down into the depths of my soul. There I

lay, alone, forsaken, while the towering bulk of the Giant hovered over

me ready to club me back into utter helplessness any minute. Finally I

attempted to rise; but down came that dreadful club. Once more I struggled

to my knees, determined to arise; but a terrific blow just at my heart

felled me again.

“‘You have sinned,’ he hissed. ‘You can not stay in Canaan. God has cast

you off. See, He has abandoned you. He loves you no more. Die and be

done with it. You are a sinner, anyway; you might as well do something

desperate and end all.’

“I was so confused, I hardly knew what to do. The Giant dealt me one

more blow, then left me to nurse my wounds.

“Finding myself alone, I began to endeavor to collect my thoughts and

find the significance of the encounter. But my mind was so confused that

the more I tried to reason out the why of the affair, the more confused

I became.

“And then, to my consternation, the Giant came in sight again. I knew

instinctively that he would once more beat and wound me. I made a feeble

attempt at resistance; but it seemed to avail nothing. He repeated the

beating I had before, and there I lay utterly baffled. The same thing

occurred for many days.

“Then one day my attention was called to the shield of faith [Ephesians

6:16] with which the Lord had equipped me. I had used it slightly, and

there it lay at my feet. And my sword of truth lay unused by my side.

Why I had not used it was a mystery to me. No giant can stand before it.

I then and there determined that if Giant Accuser came again to beat me,

I should use these holy weapons.

“Not long after this decision was made, the Giant came again. He came

up confidently, expecting to make short work of me and laugh at my

calamity. I did not shout at him, nor utter any sigh of despair as before,

neither was I trembling; for I now knew that all I had to do was to use

my weapons. When the Giant got close enough, he bawled out again, ‘You

have sinned. Your thoughts have been on things that are wrong. You have

doubted. You must begin over. You are lost.’

“‘You are wrong,’ I declared. ‘I am a full citizen of Canaan, with a

clear title to a home in this land of Beulah,’ and with that I kept

before me my shield of faith, and drew the sword [Ephesians 6:17] and

struck at him with all my might. He winced, but immediately again braced

himself. He was not sure but that I might yield; so he began telling me

the wrongs and sins he was accusing me of.

“‘I am not a rebel,’ I declared emphatically, ‘and these ugly things

coming to my mind are from you, old Giant Accuser,’ I added. Then I

struck at him again with all my might. He gave way a little at that, and

I saw it, and it gave me immense encouragement. Then I rained blows on

him as fast and hard as I possibly could. Soon he started to run. Summoning

all the strength I had, I ran after him, giving him blow upon blow, until

he jumped into a deep place and disappeared. Then I dropped on my knees

and praised the Lord God Almighty for helping me win so signal a victory.

“I have fought with Giant Tempter, Giant Discourager, Giant Covetousness,

Giant Liar, Giant Lust, Giant Pride, Giant Doubt, Giant Fear, Giant

Worldliness, and many others. Thank our God for the weapons of warfare,

the shield and the sword, the breastplate and the girdle, which give us

power over them. I have not seen a giant for some time; but if any of

them should attempt an encounter, by God’s help I am ready.”

* * * * *

Sanctification does not deliver from temptations; but it does make us more

sure of winning over them. It is even probable that you will have more

battles to fight, have more temptations to overcome, after you are

sanctified than before. The spiritual foes are by no means confined to the

justified state; there are a host of them to meet in the Canaan experience.

Many newly sanctified people have been overwhelmed, just as you have,

with dreadful inner battles. Either the mind is harassed with constantly

recurring evil thoughts, or evil words keep popping into it till they

apparently spring from within. Or perhaps the suggestion to commit some

sinful act keeps persistently coming to mind. Maybe feelings one considers

foreign to the sanctified experience possess one. Possibly some diabolical

temptation keeps whirling one about. All of these are sent with the

avowed object of overthrowing the soul.

It is a favorite method of Satan’s to suggest a sin or bring something

bad to the mind and then accuse you of being guilty of the evil. It is

as if a thief should turn around suddenly and accuse the owner of the

stolen property of being the thief. Satan may fill your mind with bad

things and then try to throw the blame for having them all on you. His

object is so to trouble you that you will give up your faith, after which

he will make short work of you.

Fight on! No one can grow strong without fighting. And the battles give

proficiency in the use of the spiritual weapons. When your faith is

assailed, you learn how to use the shield of faith. Then in the next

assault you can use it more familiarly. The same reasoning applies to

the using of the sword of the Spirit, which is the word of God. These

very battles which seem to be more than you can bear are only developing

that which will make you a strong and valiant soldier in God’s army.

Then, too, these violent spiritual battles are proof of your ability to

resist, else you would not have them (1 Corinthians 10:13). They are

proof of your trueness. So, instead of looking upon them as something

to be frightened or troubled over, see in them a signal proof of your

strength and of God’s confidence in you. So, then, dear soul, be encouraged

concerning them; rejoice that God counts you able to fight for Him and

counts you able to win. By looking at them in this light you will make

of them a source of encouragement. That being the case, let the battles

come–they will do you good (2 Timothy 2:3; 1 Peter 1:7).

CHAPTER EIGHT

CONFLICTS WITH GIANT MISTAKE

I make so many mistakes, it seems I am just a bundle of contradictions.

I try to do good; but at times my efforts are so crude that I seem to

do more harm than good. What shall I do? And though all the time I try

hard not to make mistakes, yet I still make them. It seems to me that

surely I am not sanctified, or else I should be more perfect. Do not the

Scriptures command us to be perfect even as our Father in heaven is

perfect? I am not perfect; far from it. Really I must be very imperfect.

Is it right for me to claim to be sanctified? Can you help me?

* * * * *

Let us visit some of the pioneers of Canaan today and ask them to tell

us some of their experiences. Let us see if Faithful is at home. He has

a possession in one of the most charming vales of Beulah, and the beautiful

flowers blooming there and the luscious fruit growing there tend to make

him one of the happiest citizens of the country. I am just certain that

he will be glad to tell us a story.

Here we are close to his home now. Oh, see the garden! Just like the

Garden of the Lord.

See, it is just a little longer than it is wide, and is fenced with a

row of protecting flowers called Grace. The central feature of the garden

is that beautiful white lily called Love. It looks as though unusual

care has been bestowed on this plant; see how it towers above the rest

so grandly and yet is so majestically humble. Its fragrance spreads far

and wide. Doesn’t it make you want to sit down under its magnificent

foliage and drink in of its glorious essence? Over there on the left of

Love is a group of flowers of different species. That large cream-colored

flower is called Patience. That crimson one is called Joy, and that with

broad, drooping white petals is Humility. The sweet perfume you notice

in any part of the garden is from Humility. That pink blossom on the

right is Peace, and a very pleasant odor it has. Next to it is Faith.

See it? It is a remarkably robust plant. Notice its blossom of pure gold

color. It has no perceptible odor. This flower here, with all the colors

mixed most intricately and beautifully together, is called Goodness. No

wonder Faithful is so happy and cheerful, with such a garden! [Galatians

5:22, 23].

Oh, hush! There is Faithful on his knees now, at prayer to the Almighty!

How sublime he looks! Come; he rises.

“Good morning Faithful.”

“Good morning to you, pilgrims. Blessings upon you in the name of Immanuel.

What may I do for you?”

“We are pilgrims in Canaan and have only lately crossed the Jordan. We

seek a home. But we have heard of the giants and we saw one afar off,

too. We are a little afraid. We thought probably you would tell us how

to overcome these giants. Will you!”

“With the greatest of pleasure. One of my greatest joys is to teach

pilgrims the strategy of spiritual warfare and tell them how to overcome

the Anakims of Canaan [2 Corinthians 10:4].

“About the first giant I met in Canaan was one Mistake, a large,

loose-jointed fellow, who, I found, made a tremendous bluster but was as

weak as a pygmy. Really he is not a true Anakim, but a Gibeonite, who are

foes until they are conquered, and then they become hewers of wood and

drawers of water for us–they become our servants betimes [Joshua 9:21].

But at first Mistake assumes all the characteristics of a true giant.

“Not long after I crossed the Jordan, I met him. He came lumbering down

upon me, and I thought my days in Canaan were numbered. It was only after

I made some blunder or said some tactless thing that Mistake bothered

me, but at such times he gave me untold trouble. One time a pilgrim named

Slow was standing by the way. As I was passing him, I, not being as

careful as I should be, bumped into him and nearly knocked him off the

road. Poor fellow, he began to cry, and said he was ruined and believed

that if such was the way pilgrims treated each other, he would go back

into Egypt. This, of course, caused me to feel very sorry. I went back

and apologized the best I could, but it hardly consoled him. I started

on. And, do you know, up came Giant Mistake! He caught hold of me and

gave me a sound thrashing for what I had done [1 Peter 2:20].

“But really, Mistake did not cause me so much trouble as did Giant

Discourager. This Giant Discourager is a true giant, of pure Anakim

blood, and he is in the habit of accompanying Mistake. And so it was

that every time I met Mistake, old Giant Discourager was with him. Giant

Discourager beat me unmercifully nearly every time I met Mistake. He

would flog me within an inch of my life and throw me down so bruised and

bleeding that I almost wished I was dead [1 Kings 19:9-18]. It was only

when I made a blunder that Mistake and Discourager beat me; but as I

made these nearly every day, my life grew very miserable. I was about

to conclude that Canaan-land had lost all its milk and honey; for I had

not found very much of either yet.

“It got so that I anticipated the approach of these giants, and they

never disappointed my anticipations. Giant Discourager would call me all

kinds of names, such as a sinner, a perfect failure, a no-good, a weakling,

a coward. And he would tell me, ‘You have no faith,’ ‘You never will get

a home in Canaan,’ ‘You will be cast out at last,’ and many such like

things would he say to me.

“When in my very worst battle with Mistake and Discourager, old Giant

Despair came around to see me [1 Kings 19:4]. He claimed that by my

repeated failures he had the right to possession of my soul, and he said

he was going to carry me to his dungeon and club me to death, just as

he almost did Bunyan’s pilgrim, Christian. This frightened me nearly to

death.

“In the very extremity of this bitter battle, an angel of Immanuel, named

Solicitude, came to my side one day and said, ‘I will teach you how to

tame Giant Mistake and how to put Giant Discourager to flight.’

“‘Oh, do tell me!’ I cried.

“‘Well, here is your shield of faith. Take it and hold it up. Quit

dragging it around in the dust behind you. Here is your sword of the

Spirit, get it in your right hand and use it. That is what it is for.

It is not for a mere ornament, nor a mere appendage, as you have made

it. Use it. Pull the girdle of truth up a notch or two, tie your gospel

shoes on tighter. Press the helmet of salvation upon your brow. And when

the giants come, fight [Ephesians 6:10-17; 2 Corinthians 6:3-10, 7:5-7].

“‘And, really, so far as Giant Mistake is concerned,’ the angel Solicitude

went on to say, ‘he is not a true giant. There is no Anakim blood in

him. He is a Gibeonite; all you need to do to him is to conquer him, and

he will be your servant. You can never get entirely rid of him even in

Canaan; but by tactful management he can be of some service to you

[Hebrews 12:5-11]. But Giant Discourager–you must win over him; for

he has slain many a poor pilgrim, and waits to slay you.’

“I thanked Immanuel for sending Solicitude to tell me the secret of

warfare and how to handle Mistake and Discourager. And it was even so.

I made my blunders as usual, and Mistake and Discourager came falling

down upon me. I ignored Mistake. But I gripped my sword, held up the

shield, and made for Discourager, giving him a terrible blow over the

head. He challenged me there, and broke forth at me in awful epithets;

but I let the sword fall as fast as I could wield it. Pretty soon he ran

in a disgraceful riot of retreat and plunged down a dark canyon which

they say is his home. When I looked around, Mistake had shrunk up to

about half his former size.

“‘You come with me,’ I said to him, ‘I can’t get along without you; but

you must behave yourself from now on.’

“‘I will,’ he said. And he always has since.”

The story of Faithful makes us feel better, doesn’t it?

Sanctification purifies the motives, and makes the spring of impulse and

action pure; but it does not give maturity of judgment nor perfection

of reason. If an ignorant person is sanctified, he will find keenness

of perception as regards right and wrong, but he will still be ignorant.

Sanctification does not imply that a sanctified person shall not need

to study and advance in knowledge (2 Peter 1:5-9). Though sanctified we

are still human beings, and we must utilize the common means to knowledge

just as others do. Sanctification affects the heart, and its work is to

take out evil, the sin in the nature, and make it holy and pure. Also

it means an infilling of God’s Spirit, which pervades our nature after

sanctification just as sin pervaded it before. But sanctification does

not eliminate humanity from our nature.

Mistakes, therefore, are the common lot of all–sinners, believers, and

sanctified ones.

Not only are we liable to mistakes, we are inseparable from them in our

earthly existence. As one grows in experience, knowledge, and maturity

of judgment, one’s mistakes may become fewer in number; but no one on

earth can ever expect to get entirely beyond making them.

Let us take a look at some illustrations: A young Christian had a father

who drank. One day another Christian saw this Christian young man go

into a saloon. He reported it around that he saw this brother go into a

saloon. Well, the young brother must have backslidden, was the instant

conclusion, and so it was reported. But the young man had gone into the

saloon to get his father to go home. A very noble act; but the story

that was told was very detrimental to the young man. It was a mistake

to tell that he was backslidden without first knowing the facts of the

case.

A mother has three children. One of them comes running in crying almost

as hard as it can, and says, “John hit me with a stick.” Mother calls

John and punishes him for hitting Sister with his stick. By and by Mother

finds that John did not do it, but that a playmate did. A mistake was

made.

Sometimes one hears something detrimental to the character of another.

On the strength of this, one may pursue a certain course of action. By

and by it may be found that this first report is not entirely true to

facts, and one regrets the course of action taken. A mistake has been

made.

Mistakes are made in every department of life, mental, spiritual, physical;

in the home, in school, in the laboratory; in mechanics, in business,

and in government. It is simply impossible to know always what to do or

to say. Mistakes, more or less, are occurring all the time. Many of the

things we know we have learned by our mistakes. A farmer becomes successful

by eliminating the mistakes of the past, by ceasing to do the things

that proved to be inefficient. A manufacturer becomes successful by

eliminating the weaknesses of his product, by eliminating his mistakes.

So with every department of life.

Maturity is gained only by experience covering a period of time, hence

sanctified people will have to learn by their mistakes just as others

do, and by observing closely they are able to eliminate many mistakes

and live more happy lives.

Our Father knows our limitations, and he will not cast us off for our

mistakes. Do not count mistakes as sins. For some of your mistakes you

may ask pardon, of both God and men; but do not allow discouragement to

come in. Be happy along with your mistakes.

There is a strange but natural law of the mind that works in this way:

If you make a mistake and worry and brood over it and live in the fear

that you will make a similar mistake again, you are liable to make the

same mistake–over and over, as often as you fear making it. Someway or

other the agitation over it invites it to return. There is a certain

attraction your fear and agitation creates toward it, which, even though

you abhor it, draws you in it again and again. On the other hand, if one

makes a mistake, and, after promptly asking forgiveness, if necessary,

promptly forgets it and goes on as if nothing unusual whatever had

occurred, he will find that he will hardly make that mistake again.

Here is a secret for the newly sanctified ones; you will make mistakes,

but learn to confess them fully and broadly and completely, and, after

doing that, then to refuse to think any more whatever about them. Let

God take care of you and also of the mistake.

Imperfection of human disposition and character is a fruitful source

from which mistakes arise. Here is a person so slow as to be a trial to

nearly every one about him, while here is another who, because he is so

fast, is continually injuring the feelings of others. Here is a person

naturally so impatient that at times he wounds and hurts others. The

intentions of these persons are often misunderstood, and mistakes arise

from the misunderstanding. We, thinking that certain things were done

or said for certain purposes, may do and say certain things. Later we

discover some other course would have been wiser and better.

So, dear anxious soul, do not expect to get beyond making mistakes.

Profit by those you make. Use them as stepping-stones to a better

experience. Keep consecrated, keep your faith clear, and commit yourself

to God, mistakes and all. Sanctification makes us pure; but it takes

time and experience to make us mature.

CHAPTER NINE

IN THE DUNGEON OF GIANT DISCOURAGER

I feel very discouraged at times, and sometimes the spells of

discouragement hang on for a long while. I wonder if I am sanctified.

From unaccountable sources, bad feelings of every description depress

my soul, and along with these bad feelings come doubts that cast gloom

over me. I have prayed and prayed that these feelings of discouragement

might leave me; but they have not done so. I despair of prayer bringing

me the help I need. Really, I know not what to do. I earnestly desire

to be all the Lord’s and have His will done in my life, and it is painful

to believe that these discouragements hinder God’s will in my heart. How

do sanctified people feel, anyway? I should think they ought to feel

ecstatic joy all the time, being so consecrated and near the Lord as

they are. I need help on this line, and will appreciate any advice you

give me.

* * * * *

The Wilderness of Canaan is a wild, rough district bordering on the

Jordan Valley, through which every pilgrim and home-seeker must pass

before he finds his home site and settles down. Some pilgrims are fortunate

in passing through it quickly, while others, coming under the spell of

two old giants who live there, have a very hard time passing through.

These giants are Discourager and Despair, said to be twin brothers, sons

of a bad mighty couple, Unbelief and Doubt, who live in the same wilderness

and are, they say, the grandfather and grandmother of one of the worst

families of giants in all Canaan. It is in this Wilderness that pilgrims

encounter Giant Accuser, a cousin of Giants Discourager and Despair.

It is said that Pilgrim Victory had a long and hard battle with these

two giants, Discourager and Despair. We shall have time this evening,

so why not visit Victory? Probably he will tell us of this battle. We

should like to know how he overcame them. We hear these two giants are

really afraid of him since he has become so proficient in the use of the

sword.

Very well, let us visit Pilgrim Victory.

Where does he live? He lives on Mount Moriah, and we shall find him at

home, no doubt.

Oh see, here is a monument by the roadside! Let us stop and read the

inscription. Oh! Listen!

“It was on this spot that a desperate battle was fought between Pilgrim

Victory and two of the worst giants in Canaan, Giants Discourager and

Despair. Victory won after a long fight. The castle of Giant Despair is

situated in one of the dark ravines to the right. In clear weather it

can be seen from this spot. Pilgrims are warned to be prepared to meet

these giants, for they have slain their thousands.”

Come! Let us hurry away from this place! But look! See! There is the

castle of Giant Despair! It looks more like a jail, or prison, than a

castle. Maybe there is some poor pilgrim in there now. O Immanuel, if

there is, send an angel to tell him to use the key of Promise so he may

get out!

Why, here comes a pilgrim from that direction now. And there comes old

Giant Despair after him. O Immanuel, help!

Will the pilgrim escape? The old Giant is coming so fast! But it is clear

today. Yes! now the sun bursts full on the old Giant! Ah! he seems to

melt in his tracks. Oh, yes! now we know why–he can not run in clear

weather. Here is the pilgrim on the main road again.

“Pilgrim, we are so happy to see you get away. You look so worn, so

weary. And there, what can that be, poor fellow? There is blood and

wounds all over your back. That is where the old giant beat you, isn’t

it? How did you escape?”

“Blessed be Immanuel forever! For a long time old Despair has had me in

his dungeon. I’ve been nearly killed. Giant Discourager encountered me

first and got me off into that ravine over there toward the castle. Then

old Despair caught me and put me in his dungeon. He beat me regularly

morning, noon, and night. He has killed a number of pilgrims. He killed

one while I was there; and there is a large heap of the bones of other

poor pilgrims out of whom he drove the spark of hope. But this morning

I thought of a key called Promise [1 Kings 8:56] that Bunyan’s pilgrim

told of, and to my surprise it fitted every lock I had to open. The old

Giant ran after me. I do not know what happened to him; I did not look

back to see. But I am safe, anyway.”

“Come on with us, we are going to visit Pilgrim Victory. What is your

name!”

“My name is Honest.”

“Well, here we are on Moriah. And yonder is Pilgrim Victory! He seems

to be polishing or sharpening his sword. Why, it shines like silver now!”

“Blessings on you, pilgrims, and what can I do for you?”

“Oh, Pilgrim Victory, tell us of your battle with Giants Discourager and

Despair, will you!”

“To the glory of Immanuel, yes. And I shall begin with an early experience,

and this is the way it came about: No sooner had I crossed the Jordan

than Giant Mistake began to keep me company. Not long after that, Giant

Discourager joined us, much to my detriment. I should have fought him

then; but he said he had a right to travel with pilgrims, and I did not

know any better; so I let him stay in my company. When we got farther

into the Wilderness of Canaan, Giant Discourager began to torment me

awfully. Every day he beat me, till I had no strength left. I did nothing

but sit and nurse my wounds for many days. According to Giant Discourager,

I was a failure; and it did appear that way. I was not good for anything,

he said, and there was much truth, apparently, in that saying, too. He

said Immanuel did not care the least bit for me; and it did look that

way. ‘You will never get out of this wilderness. You will never be able

to do any good. You will always feel miserable,’ said Giant Discourager

to me. In fact, he saw nothing ahead for me but woe, failure, misery,

and despair. And it appeared certain that he was right.

“Just at that place where you saw the monument, I fought the battle

through, and won. But I was in Giant Despair’s dungeon two weeks at that.

It was after I escaped that I fought the fight I won. I had got out of

the dungeon by using the key of Promise; but the weather was foul, and

the giants caught me at that spot.

“The battle was a long one. With all the subtlety of his lengthy career,

Giant Discourager threw out every idea and insinuation to get me to give

up. But while these insidious attacks were very hard to ward off, I had

definitely promised Immanuel down in the dungeon that if he would get

me out I would never be caught in company with Giant Discourager again.

I saw while there that it was my keeping company with him that got me

into Despair’s hands. So I had to keep my promise.

“But Discourager would not leave; so I swung at him with my sword, and

said, ‘Get thee hence, Discourager, I am Immanuel’s. I am a citizen of

Canaan, I am across the Jordan, this is my home; here my rest shall be.

Get thee hence’ [Luke 4:1-13]. His foul breath blew over me, and his

awful concoctions of unbelief and despair almost overthrew me. At that,

Giant Despair grabbed me, and was in the act of lifting me bodily and

carrying me away, when a fierce desire to fight to victory possessed me.

I made another stroke at Giant Discourager and then aimed one at Despair.

This freed me. Then, gathering myself, I rushed at one, then the other,

until I chased them back into their haunts. Oh, victory, how sweet! And

how blessed it was after that not to have that old Discourager’s heartless

and despairing conversation poisoning my thoughts! Oh, what a relief!

“On thinking of it, I then and there purposed to build the monument you

saw on your way here. Many a pilgrim has taken warning and escaped an

awful death.

“Pilgrim Honest, I know those are tears of gratitude flowing down your

poor face; but dry them, and come with me. I will bathe those wounds of

yours and give you food that will relieve all your distress [Isaiah

66:10-13; Matthew 12:38-21]. And to you, pilgrims, we say farewell.”

“Good-by, Pilgrims Victory and Honest. May it be well with you.”

Now let us talk between ourselves.

It is no sin to feel discouraged. The only place where sin can enter in

connection with discouragement is in entirely surrendering faith and

letting actual transgressions follow. When the soul is tormented to the

point where it appears impossible for it to claim the victory any farther,

that is no evidence that that soul has sinned and is lost. In this case

God sees the soul as it really is; He does not look at the soul’s own

estimate of itself. Many a sanctified soul has given up faith for

sanctification, and even for justification, merely on the strength of

some argument the devil has presented. For instance, a person may

consecrate all, have perfect faith, and receive the experience of entire

sanctification. In a week or two this person may make a mistake, or for

some reason or other he may begin to have bad feelings in himself. Satan

now sends his tempter to accuse the soul and cause it to doubt its having

the experience of entire sanctification. After a painful struggle, the

soul feels, that, on the evidence presented, it must give up its profession

of a sanctified state, and does so. But God, looking down, sees that

that soul is just as consecrated as ever, and loves God as much as ever.

He can not hold that soul as it holds itself. So while the soul despairs,

God holds it as all right. The only reason the soul does not get God’s

view is because these doubts and accusations obscure God’s will and

promise, and the devil’s doubts are admitted instead of God’s word.

That more souls are done to death by discouragement than by any other

one thing is probably a true saying.

You say you are discouraged. Over what? Is it because you do not have

the pleasant feelings you would like to have? This is no cause for

discouragement. You may be better than you feel, just as many are not

so good as they feel they are. Feelings are no standard to go by. Is it

because you can not accomplish more? Do the best you can and be satisfied

with that. Is it because you make many blunders and mistakes? Care not

for it, for all make them. Profit by them and go on.

Discouragement is deadly to the soul. It is a destroyer of hope, faith,

confidence, joy, service, and victory. Look at the discouraged man! There

he sits. Nothing seems good to him; and he hesitates to do anything.

What army ever won a victory if it was discouraged? What merchant ever

succeeded in business when discouraged? Who ever accomplished anything

when discouraged?

Vow never to give way to discouragement. Sign the pledge against indulgence

in it. Why not? Discouragement is the effect of the devil’s work. Will

you engage in helping the devil at his work?

There is no sound argument in favor of becoming discouraged; there is

no reason or logic on its side. If you have obstacles to overcome,

discouragement will make them only that much harder to overcome. Do you

make mistakes? Discouragement will only make it harder to overcome them.

No matter what may be your trouble, or failure, or other problem,

discouragement is a positive hindrance. And if it is given way to, it

must ultimately be overcome, in addition to overcoming the obstacle which

occasions the discouragement, before one has the victory.

There is one thing you will do well always to remember, and that is God’s

promise in John 3:16. No matter where you are, no matter how hopeless

everything seems, no matter how far down you may get, even into sin–

remember that God loves you and has this promise, exactly suited to your

need. All you have to do to begin to get out is to step upon that promise.

Yes, sanctified people feel discouraged at times. But since they are all

the Lord’s they must not give way to it, but must pray and trust Him to

carry them through. This sooner or later brings them through the trial

(1 Peter 5:10). Jesus Christ never gets discouraged. Let us be like Him

in the eternal hope of the triumph of the grace of God (Romans 8:37-39).

In which triumph we may have a share both while we live here and again

in the heaven of heavens.

CHAPTER TEN

THE TORMENTS OF GIANT BAD FEELINGS

I am just a bundle of feelings. I never imagined one could have such a

variety of them as I am now experiencing. Most of them are bad ones and

I am greatly disturbed by them. Really, I doubt whether I am sanctified,

on account of the feelings I have. Do sanctified people always feel

joyful? I have heard that they do, and if it is true that they do, then

I am not sanctified. Big doubts take up company with me every morning,

and so long as I feel as I do I do not see how to dismiss them. My heart

is heavy, very heavy, over these questions. Can you tell me how sanctified

people feel? Please do, I am so anxious to know.

* * * * *

Nearly every pilgrim in Canaan has met Giant Bad Feelings, a doughty old

giant with a long bad record for troubling pilgrims. He is not, they

say, so dangerous to life as are some of the other giants, as he rarely

slays a pilgrim; but for inflicting torment on them and as a helper to

Giant Discourager no one can equal him. He is a most pestiferous giant,

with a numerous family.

This is going to be a fair day, the sun came up clear this morning; shall

we visit Pilgrim Sunshine? She lives in one of the sunniest, most pleasant

vales in all Canaan, so I hear. You think it will be profitable to go

over to her home? Very well, let us go.

By the way, did you ever hear the story of Pilgrim Sunshine? It is said

she used to be sad, broken-hearted, fearful, and despondent, and that

she lived long in the Valley of Sighs. Of course, we want to hear the

story from her own lips. She has had a great deal of trouble, has pilgrim

Sunshine; enough to make one despair, almost. Her people persecuted her,

her husband deserted her, her sons reproached her; but, nevertheless,

she is one of the happiest inhabitants of Canaan.

I believe we are nearing her home now, see how clear the air is up here,

and the flora is getting more bountiful and beautiful, isn’t it! There

is her place! What a lovely garden she has! And it is growing out of

such rocky soil! There she is, the dear old mother in Israel! When we

get to her, note the marks of care that line her saintly face; but notice

also the sweet smile that graces her kind countenance. Oh, that we could

bear up under life’s cares and burdens as she does!

“The Lord’s blessings be yours, Pilgrim Sunshine.”

“Aye, and the riches of His great goodness attend you, pilgrims. Sit

down under this amaranthine bower and rest yourselves.”

“We are new pilgrims in Canaan and we want to settle somewhere in the

land. Some one said the Vale of Hidden Delights is a good place to live

in. Seems to us it is. Could we find a home here? And we should be glad

to hear you tell us some of your adventures in Canaan. Coming along, we

saw some giants. Do any giants live in this vicinity? We are hoping that

we can gain our inheritance without meeting any of them. Can we?”

“Pilgrims, I could wish you might settle into your inheritance without

a battle; but I have never yet heard of a case where a pilgrim did so.

It is true some more sturdy and valiant pilgrims have little trouble

with the giants and soon win, but many have hard battles to fight [Luke

12:28; 1 John 5:4]. As to your settling here in the Valley of Hidden

Delights, remember that it is only by the greatest toil and care we are

able to bring loveliness and beauty out of this rocky soil. But if

Immanuel allots you a home here, do not fear; some of the sweetest fruits

and flowers of Canaan grow right here.

“My hardest battle was with Giant Bad Feelings. Beware of him! I had a

pensive soul, a sensitive nature, and was conscientious to a scruple

[Romans 14:1-6]. Bad Feelings took advantage of this fact and caused me

trouble untold.

“I was very happy when I crossed the Jordan into Canaan, and set up my

memorial stone with a shout. I advanced into the land to explore it at

once. The old corn and wine of Canaan delighted me [Joshua 5:11, 12].

My weapons of warfare were bright, and I felt able to meet any foe. But

inadvertently I got into the Valley of Sighs, and lived there far too

long. I blame Giant Bad Feelings for it, yet I should not have allowed

myself to be influenced by him.

“It was not long after I had passed Jericho that Giant Bad Feelings

accosted me.

“‘Good morning, pilgrim,’ he said, ‘how do you feel this morning. Seems

to me your feelings are not what they should be. Pilgrims in Canaan ought

to be happy all the time. You are not happy. There is a little load on

your soul. See, you are carrying burdens!’ and at that he laid something

heavy upon my shoulders. ‘It is true,’ he chattered on, ‘that pilgrims

should be always happy, and you are not. That is plain to be seen. Now,

be honest about it, aren’t you sad?’

“Well, I had to confess I felt bad.

“‘Certainly you feel bad. Are you sure you are all consecrated to Immanuel?

Are you certain you left all the love of Egypt behind, on the farther

side of the Jordan? Something must be wrong with you since you feel as

you do.’

“At that he blew something into my face that sickened me with feelings

of discouragement and dejection. Really, I felt worse than I did before

ever I crossed the Jordan. I felt faint and sad.

“‘Probably you have failed somewhere! More than likely Immanuel has cast

you off, and some giant will carry you out of the land. You are a failure.

That is all there is to it.’ And with this he struck me a hard blow that

seemed to land right on my heart. I fainted and fell.

“After this, Giant Bad Feelings visited me every day. He had the power,

it seemed, to make me feel just as he desired. At times he would throw

over me feelings that imitated envy, anger, and such like. When Bad

Feelings would shroud me with ingratitude to Immanuel, then he would

turn around and beat me for the ingratitude just as though the feelings

were my own. And really it was here that Giant Bad Feelings deceived me.

He had manufactured these feelings himself and, on encountering me, would

lay them upon me, all the while insinuating that they were my very own.

He would bring bad words to my mind, bad thoughts, ugly pictures and

ideas that my soul and mind revolted against. He would deftly cause it all

to seem as though it came from my heart. And then he would lay the most

miserable and heart-deadening feelings upon me possible.

“Finally some pilgrims found out that Giant Bad Feelings was causing me

much trouble and they visited me. ‘Pilgrim,’ they said, ‘pay no attention

to Giant Bad Feelings. He is a big blusterer, anyway. Ignore him. Next

time he comes tell him plainly that you belong to Immanuel, and that

your feelings are consecrated to Jehovah. Tell him that if Immanuel

allows you to have feelings you do not understand, that is Immanuel’s

business, and must be a blessing to you in some way or other.’

“Giant Bad Feelings came around as usual after this visit of the pilgrims.

“‘Good morning, Pilgrim Sunshine. Not much sunshine in your soul today,

is there?’ he bawled out.

“‘Perhaps not,’ I said. ‘But I belong to Immanuel, and the state of my

soul is in His keeping.’

“‘Oh, pshaw! you feel miserable, and you know it. Be honest! And be sure!

you might be deceived if you do not investigate very closely the state

of your feelings. Remember, as a man feels so he is, according to

Beelzebub.’

“‘I am Immanuel’s,’ I declared vehemently. ‘How I feel is His concern.

Whatever the feeling He allows, there must be good for me in the

experience. Anyway, I am His and He is mine.’

“‘Come now,’ said the Giant. ‘Do you mean to say that you believe you

are all right when you feel as you do! Be careful!’

“‘Yes, sir, I mean to say that very thing. I believe I am all right, no

matter how I feel. You have been lying to me. Get thee hence’ [Matthew

4:1-11; 1 John 5:4, 2:12-14].

“At this I swung at Bad Feelings with the trusty sword of the Spirit.

It was a hard struggle, but at last I chased him away. Then I moved out

of the Vale of Sighs to this Vale of Hidden Delights.”

“Oh, we feel so animated over this recital of your battle and victory

over old Giant Bad Feelings, Pilgrim Sunshine! If he attacks us we believe

we shall know what to do. Our armor and weapons are proof against him,

this one thing we know. Oh, Immanuel, help us use the weapons thou hast

so graciously put in our hands!

“Farewell Pilgrim Sunshine.”

Now let us do some considering. Probably seventy-five per cent of the

people who consecrate all to God for the grace to live the victorious

life are troubled over the state of their feelings. It is so natural to

think that if one wholly abandons all to Christ, that one thereafter

should at all times feel joyful, close to Jesus, be conscious of His

presence, feel the love and peace the Christian has. In general, feel

at all times that all is well. And when one’s feelings are opposite from

this, a serious question and doubt usually arises as to whether the soul

is really in Canaan-land or not. The fact is, one’s feelings are no

standard to go by; for they are subject to a variety of conditions,

spiritual, mental, and physical, and change and fluctuate in a very swift

and unaccountable manner many times. The ups and downs of the Christian

life would indeed be violent and serious if they followed our feelings;

but our faith tells the real story, not our feelings (Ephesians 2:8,

3:17; Romans 8:28, 37-39).

When you are tempted to regard your feelings, ignore the matter altogether.

Look in another place for evidence of your standing. How is your

consecration? (Romans 12:1-3). How is your faith? (1 John 5:4, 10). Are

you all the Lord’s? Do you still believe His promise? If you can say yes

to these questions, you are still on victory’s side, though you may not

feel it.

The will, not the feelings, is the controlling factor in life. The

feelings are like a family of children who may, if allowed to grow up

disobedient and unruly, cause one much trouble, but if controlled and

made obedient, contribute to one’s happiness. Feelings are a part of us.

Christian experiences are felt; that is, they affect the emotions as

well as the will. Feelings fluctuate, and, in fact, in many cases become

very unruly, like spoiled children, and want everything their own way.

Bad news will produce sad feelings. If you receive a letter today

announcing the wedding of a friend, you rejoice; if it announces a death,

you sorrow. If you are sick in body your feelings may partake of the

quality of your physical condition. It is well that our feelings enter

into our lives in this way, else we should lack the sympathy, love, and

other emotions that are essential to social happiness. So let us thank

God we have feelings; they connect us with the joys and sorrows of others.

But let us not gage our Christian experience by the way we feel.

Sanctified people have feelings that are natural. Man was created with

all the social instincts before the fall. Before sin came in, he was

told to multiply and replenish the earth. Out of the two natures, male

and female, arise all the social instincts that produce families, homes,

laws, and governments.

Man, however, is twofold in being, with soul and body in union. Soul and

body function together and each affects the other. By steadily thinking

you are sick, you can become sick; by overexerting the body, the mind

can be deranged; etc.

Sanctification restores man morally to where he was in Eden. Sanctification

cleanses away the nature of sin and leaves all the God-given instincts

intact.

Without trying to be technical, we may set down man’s natural instincts

and feelings as follows:

Man’s nature as created by God had capacity for love, joy, sorrow,

justice, fear. These may be called basic instincts. There are phases of

these we may profitably mention and discuss in connection with how or

what a sanctified person may feel.

A sanctified person may feel: (1) The working of the law of self-

preservation. (2) Sorrow at the death of loved ones. (3) Pleased when

receiving words of appreciation. (4) Rising of righteous indignation at

times. (5) Impatience at the slowness of justice or the wrong actions of

others. (6) Pleasure in social life. (7) Craving of sex impulses and

desires. (8) Hurt when illy spoken of or to. (9) Heavy through many

temptations.

Taking these in order, let us explain them more fully. And we shall give

here the results of over twenty years experience in the sanctified life,

and many of these facts have been learned by bitter experience.

1. Self-preservation is a natural law. Fear is a part of it. Perfect

love casts out fear, the fear that is slavish and results from sin; but

perfect love does not destroy all timidity nor the sense of the need of

protecting one’s life. A sanctified person has just as good a right to

run to a storm-cellar when a cyclone comes as has any one else. One form

of fear is timidity. A newly sanctified person may feel somewhat timid

in performing some duty. If, however, God’s will calls to duties that

mean even death, the fully consecrated soul goes on. So in such cases

the law of self-preservation gives way to the higher law of self-sacrifice

for Christ’s sake.

2. Sorrow at the death of loved ones is compatible with sanctification.

Many other things cause sorrow, such as disaster, disease, and sin, and

these affect the wholly sanctified. The sanctified, however, have the

Comforter to help support them and assuage their griefs.

3. If a sanctified person receives words of appreciation, he feels

pleasure; not that they exalt him, but that they create in him a natural

joy at being so appreciated. It is said by some that sanctified persons

are “dead,” and the point is illustrated by saying that pins might be

thrust into a dead man and he will not wince. If sanctification destroyed

the natural feelings, it would be a disaster rather than a blessing. It

purifies them, but does not destroy them.

4. God planted in man the sense of justice. God made man in His own

image. What we find in God, we find in man. God is just; so the principle

of justice abides in man. Sanctification destroys the selfish

vindictiveness of anger, but it does not destroy the sense of justice,

and a sanctified person will feel the rise of a righteous indignation

at evil. This is illustrated in Jesus, when He “looked round about on

them with anger” (Mark 3:5), and also when He made the whip of cords and

drove the robbers out of the temple (Matthew 21:12, 13). If the righteous

man can not feel indignant at evil, how can God judge the world? Justice

implies anger at evil. If righteous anger is wrong in man, it is wrong

in God. Because God is God does not mean that He can do a moral wrong

and it be right because God did it. His acts must be intrinsically right

of themselves. Therefore, on the fact that He will judge the world we

predicate the righteousness of sanctified indignation. And this is not

carnal anger, which raves and slays and destroys unmercifully and wickedly.

5. It is rather hard to divide impatience into a just impatience and an

unjust impatience. The point may be too fine for definition, but Scripture

and experience both prove that sanctification does not make one perfectly

patient. In fact, who should judge as to what perfect patience is if it

were a possible attainment? Sanctification does make us patient. The

constant ruffling of soul over untoward events stops. We grow patient. We

trust God. We wait and hope. But we read that “tribulation worketh

patience” (Romans 5:3); so hard experiences make us patient, that is, if

we bear them. James says, “The trying of your faith worketh patience”

(James 1:3). So what tribulations and trials work is not completely done

by the Spirit when we are sanctified.

6. It used to be said by some that sanctification destroyed social

instincts to the point of making social diversions distasteful. It seems

very hard to disentangle the true state of holiness from asceticism.

Once, holy men were supposed to be dead to social enjoyments–they would

not marry, they would not wear ordinary clothing, they would not associate

on a common plane with their fellows. But Jesus did not live that way.

He made wine for a marriage feast; He ate dinner at a rich Pharisee’s

house; He enjoyed being at Martha’s home. John leaned on His bosom at

the last supper. Jesus was no ascetic.

Sanctification lifts social contact to its highest level. Brilliant

conversation on a plane of purity is as enjoyable to holy people as to

others. Figures of speech, puns, and riddles may mark the conversation

of holy people as well as others. Yet their talk does not descend to the

vulgar, frivolous, giddy, jay chatter of the wicked. As is said of

conversation, so may be said of parties and picnics, which are names for

outings or gatherings of various kinds at which refreshments may or may

not be served. Should God’s children be debarred from these pleasurable

associations because the world goes too far in them?

7. Sanctification does not destroy sex impulses, but it does ennoble

them and bring them under control. Hence the drawing of natures to each

other is common to all, and courtship and marriage are honorable, as

Paul said.

8. Since sanctified persons can appropriately feel pleasure at words of

appreciation, so can they feel hurt at slights and impositions heaped

on them by others. Perhaps the dividing line between what is right and

what is wrong in this matter is this: so long as one feels hurt but does

not feel like hurting in return, he may be safe; but when one is hurt

and then feels the retaliating spirit which boils over in anger, that

one feels the mark of an unsanctified soul. We may be hurt, but we also

commit and trust it to God.

9. Joy is not always overflowing in the hearts of the sanctified. Heavy

trials will produce a heaviness of spirit (1 Peter 1:6-9).

These trials are profitable, really indispensable.

Sanctification restores the soul. It purifies the affections and motives

of the life, it lifts all of life up to a plane of holiness and love,

but it leaves us men and women. Do not expect impossibilities of it, but

expect it to cleanse out sin and carnal wicked elements.

God’s plan for the earth is for salvation to extend to all men until

this world shall be ruled by divine principles and love instead of lust

and selfishness.

Give yourself wholly to God, then, dear soul; fully yield all up to the

divine will and care not how you feel. Let God care for your feelings

as well as for everything else. He will “keep him in perfect peace whose

mind is stayed on” Him. Glorious peace, precious rest, delightful

confidence!

A certain woman lived a precarious existence, but she was so happy in

her life with Jesus that she was the marvel of her town.

You have given all to God, let Him keep all of you and for you.

CHAPTER ELEVEN

THE ROUTING OF GIANT DOUBT

Doubts! doubts! doubts! Just a company of them around me all the time

worse than Job’s miserable comforters. What can I do with them? I should

like to dismiss them, but it seems I can not. They make me much trouble,

but it seems I can not get them to leave me. Especially are the doubts

concerning my entire consecration aggravating, and those, too, concerning

my entire cleansing. I fear to come out boldly and declare that I believe

that Christ fully saves me now. I believe He can and will, but the words

die on my lips when I attempt to bring it down to the present moment.

Yet I know these doubts are dishonoring to God, who has made such great

and glorious promises. Can you give me some instructions on what to do

with doubts? How did you overcome yours? Please help me, in Christ’s

name.

* * * * *

Pilgrim Sincere lives in what I hear is one of the best parts of Canaan.

He had a great encounter with old Giant Doubt; so let us pay him a visit.

We have met the old Giant already, and we have no hesitation in saying

that if there is a worse giant than he in Canaan, we are not eager to

meet him. Pilgrim Sincere may tell us something about him that it will

be of profit to us to know.

Here! We are at Sincere’s place already. There is no question of his

victory over Giant Doubt. Such a shield of faith as his is I never saw

before!

“Pilgrim Sincere, we have been talking with pilgrims and residents of

Canaan, and now we have come to see you. Will you tell us something that

will enable us to gain a freehold in Canaan? We have met many poor

pilgrims who say they have never yet gained a clear title to a home here.

They have been driven here and there by this or that old giant. We are

eager not to be defeated in this great adventure in Canaan.”

“If you will give all honor to Immanuel and none to me, I will relate my

experiences–a few at least. There are many giants in Canaan, very many of

them. There is Giant Lust, who has slain thousands. Poor souls! Giant

Puff-up, who causes pilgrims to act as foolish as did the toad that saw an

elephant and burst itself trying to be as large; Giant Lethargy, who

operates an opiate factory in a hollow that runs directly down into Egypt;

Giant Covetousness, who decoys pilgrims to the silver-mine run by Balaam

and Demas; Giant Pride, an evil giant who has troubled pilgrims for time

out of mind; Giant Liar, who uses an abundance of camouflage; and others

[Galatians 5:19-21].”

“My, you almost scare us naming them! Can it be we must fight all of

them? Is not this that rest-land!”

“My dear pilgrims, this is Beulah-land, and Sabbath-land. Here is the

true rest. But remember, Canaan has its giants, more so than the

wilderness; the true rest is found in overcoming them. Do not be

frightened. Look at the armor with which you are equipped.”

“Sincere, the armor is all right, but it is ourselves that we are doubtful

of. Can we use the sword and the shield as they should be used?”

“Indeed you can, pilgrims, no doubt of it. Why, when I got into Canaan

I was so weak I nearly lost my life fighting.”

“Tell us about it.”

“About twenty-five years ago I entered Canaan. It was a great day for

me! At last the long journey through the wilderness was over, the deep,

wide waters of Jordan passed! Canaan was my own! I praised Immanuel and

began to possess the land [Joshua 1:2, 3].

“Not long after that I met a lean, white-whiskered man named Legality.

He said he was my friend. He looked venerable and sincere, even if he

did appear rather stern and immovable! ‘Now friend Sincere,’ he said,

‘I have something here that will help you walk safely and straight,’ and

with that he slipped a peculiar jacket over my head and buckled it up

pretty tight around my waist [Galatians 5:1].

“‘There,’ he said, ‘that jacket just fits you. You are in Canaan now,

and must walk, oh, so straight and carefully! Why, if you make even ever

so little a mistake, you will be punished, I fear, dreadfully. But that

jacket will help you and keep you from doing anything far out of the

way.’ And with that he left me.

“Well, I wanted anything that would help me, so I kept the jacket on.

It bothered me considerably. It was made of stiff, iron stays, woven in

with rough haircloth, both of which were made, so Mr. Legality said, by

one Mr. Over-Conscientious Scruple who lives in the town of Sensitive.

“Every move I made was retarded by that jacket. By and by sore places

appeared where the end of the stays engaged my flesh. I met Mr. Legality

once and told him how bad the jacket was treating me, but he said the

cure was to buckle it on tighter. Oh, my, how it did hurt! But he said

it would be dangerous to take it off. So I continued to suffer. I could

not act freely in any matter.

“Just about this time old Giant Doubt met me. He carried a book and a

big pencil. ‘Sit down here while I give you an examination; that is my

business,’ he said. ‘My lord has commissioned me to do this work.’

Something inside me told me that here was an enemy; but he spoke with

such a show of authority that I passively sat down. And he began.

“‘How do you feel?’

“‘I do not feel very good, just now.’ I said.

“‘I thought so. No doubt there is something wrong with you. Have you

gained an established home in Canaan yet?’

“‘No, I haven’t,’ I replied.

“‘Well, you never will; at least there are serious doubts about it. It

is my business to make sure that pilgrims possess the land. Did you put

up your memorial stone!’

“‘Yes, I carried a stone out of the middle of Jordan and set it up. I

suppose it is there yet.’

“‘That stone was no good, a little rough rock it was. Why didn’t you

select a nice large stone such as Pilgrim Joyful carried out?’

“‘I did the best I could; that was the only stone I saw in passing

through. I noticed it was not like Pilgrim Joyful’s, and not like Pilgrim

Honest’s, either.’

“‘No good, no good! Too small! I doubt if it is really stone at all. Did

you leave all the wilderness luggage on yonder side Jordan?’

“‘I intended to. I dropped the whole bundle as I stepped into the Jordan.’

“‘I doubt it. I believe you have considerable wilderness trappings in

your possession. More than that, I doubt whether you left all your load

when you crossed the Red Sea. Did you?’

“‘I thought I did,’ I replied.

“‘I doubt it. How do you feel now?’ said old Giant Doubt.

“‘I feel bad, worse than before the examination began.’ I replied.

“‘I see you do. Something is wrong with you. You have passed a poor

examination. It is my business to carry you out of Canaan as unworthy

to be in this good land. Come on,’ and with that he arose and advanced

toward me with both hands extended. I trembled violently, but seemed

powerless to resist. He picked me up and started off with me. Just then

I spotted a sturdy post with a sign-board nailed to the top. I eagerly

sought to read the legend. ‘Beware!’ it began. ‘At this place a certain

old giant, named Doubt, has a habit of stopping pilgrims and taking them

through a pretended examination. He claims to hold a commission from his

lord to do this work. His commission is true; but his lord is Beelzebub.

After the examination, he usually carries off the pilgrim who allows him

to question him. Many have fallen to his devices. He is a cruel, old

giant, and he carries his victims to’–and here I could read no more.

“We soon left the main road and entered a dark valley called Vale of

Destruction.

“‘Let me go,’ I shouted.

“‘I will not, you are not fit to be in Canaan,’ he replied.

“I struggled and shouted for help with all my might. He held me close,

however, and the vale grew darker and darker.

“‘O Immanuel, do send me help! Oh, deliver me from this cruel giant!’ I

cried. Just then there appeared ahead a stream of light, which came in

from one side of the valley. When we reached the light, I saw a beautiful

mansion built high up on the sides of a valley that broadened out in a

beautiful vale named Hope. Some people were singing on the lawn of the

mansion. Either they caught a glimpse of the old giant carrying me, or

my loud shouts for help reached them. At any rate, I saw two of them

start toward us [Galatians 6:2].

“Old Giant Doubt attempted to run faster, as he also caught sight of them;

but a periodic rheumatism attacked him, and he made little progress. The

two pilgrims, who I found were Valiant and Faithful, rushed to my rescue.

“‘You wicked old Giant Doubt,’ they shouted, ‘let go of Pilgrim Sincere.’

And they attacked him with their swords.

“‘Sincere,’ they cried, ‘take your sword and use it!’

“By this time my arm was free enough to grasp the sword, and I gave the

giant a close thrust. At this he dropped me and ran as fast as he could.

“‘Poor pilgrim,’ said Valiant. ‘How fortunate for you that you shouted!

We heard the call. Praise and honor to Immanuel.’ And Valiant reverently

lifted his hands and eyes heavenward.

“‘Where did the old, evil giant overcome you?’ asked Faithful.

“‘Back at a place where there is a sign warning pilgrims against Giant

Doubt. But I did not see the sign till he started off with me.’

“‘I wonder if we can not mark that spot more plainly, so that no pilgrim

will ever allow Giant Doubt to hold his false examination there?’ asked

Valiant.

“‘No,’ said Faithful. ‘It has been tried over and over. No sign except

the one that is there ever remains even if it is put up.’

“‘What kind of garment is that you are wearing around your waist?’ asked

Faithful.

“‘This is a jacket that Mr. Legality gave me to wear.’ I answered.

“‘The crafty villain,’ exclaimed Faithful. ‘Put it away from you!’

“But I was afraid to do this, and told them so. They related how that

same jacket had caused them much trouble. They further said that no one

could unbuckle it but me, as there was a secret lock on each jacket that

no one but the wearer could work.

“After this I got back to the main highway again. But the first thing I

knew was that old Giant Doubt was with me again [Matthew 14:28-31]. And

he began to talk to me just as if he had never said anything to me before.

I wondered what I should do if he attempted to carry me away. And then

I remembered what I read on a monument just after crossing the Jordan:

‘Every pilgrim must overcome the giants for himself.’ But just how to

do this I did not know. So I had another encounter with him.

“‘Do you still think you are a pilgrim in Canaan?’ he said. ‘More than

likely you will never find rest. I doubt it very much. See how bad you

feel. And you are always saying or doing something that hurts you.

Pilgrims should live better than you do.’ And with that he grabbed me in

his big, burly arms and nearly squeezed the life out of me. I couldn’t

fight at all. The jacket held me so rigid that I could not even use the

sword or hold up the shield. In fact, Mr. Legality told me his

straight-jacket was a better protection than any sword or shield; and I

had gradually grown into dependency on it.

“Next day Giant Doubt assailed me again. This time he unmercifully beat

me with his wormwood club. And after cuffing me about until I was nearly

dead, he again left me. Then he came every day. It is peculiar how long

he kept my company. Or, rather, it is strange how long I allowed him to

be with me. And every day I found myself weaker; and when the old giant

threatened to throw me into the sea of the dead, I had very little

resistance in me–just enough to keep him from his purpose.

“I found that every time I used the sword ever so little it scared the

old giant; and when he shot hot darts, I found that the shield would

stop them if I held it up. But that old jacket was very much in my way.

“At last I said to myself, ‘I believe this jacket is a nuisance. Off

with it!’ and I pulled it off and threw it as far as I could down into

the crevasse of Worn Out Laws [James 1:25].

“After this, I met Giant Doubt again. But my wounds had become well, and

I determined to fight for my life and my liberty. I told the giant that,

Immanuel helping me, I should not let him travel with me another step of

the way.

“‘Oh, yes I will!’ he said. ‘You can not travel without me. I’m your

friend.’

“‘You are no friend,’ I cried, ‘but an enemy. You have made my journey

miserable. You have driven away my peace; you have killed my joy; you

have beaten me, deceived me, and threatened me with death, and have

indeed nearly killed me. Go! Get behind me! you enemy of my soul’ [Matthew

4:1-11].

“And at this I smote him with the sword of truth. He ran away and got

out his arrows to shoot at me as before; but I simply held up the shield,

and not one hurt me [Romans 16:20]. Then I ran after him with all my

might and chased him away–and I haven’t had a real encounter with him

since.”

* * * * *

The cure for doubts is faith; not prayer, nor fasting, nor working–

just faith. Faith is believing God, believing just what God says. God

has said many things and made many promises. Faith expects God to fulfill

His word. Trust is faith holding on and waiting.

We are sanctified by faith; we enter into complete soul-rest by faith.

There is no other way. We must come to God and simply ask Him to work

His complete redemption in our hearts and fill us with the Spirit. After

we give ourselves wholly to Him, after we lay all on the altar, there

is nothing more that we can do except trust and obey. It is God’s part

to complete in us the work for salvation; our business is to trust Him

to do it. We trust carpenters and builders to build our houses, we trust

bankers with our money, we trust men every day and hour of our lives;

shall we not trust God?

In all battles with doubt, go back to basic facts. Allow no confusion

of mind, no agitation of spirit; calm every fear and find out just where

and how you are. First, ask yourself if you are all the Lord’s. Do you

now lay on His altar your all? Do you now choose His will? Do you intend

to serve Him? Do you answer, “Yes”? Put that down then as a settled fact.

Never allow yourself to doubt a point that has been settled. Let it stay

settled. Next ask yourself if you believe God is true to His word, if

you believe He will do what He promised. If you say, “Yes,” let that

point be settled also. Stand by it. If you have met the conditions upon

which God promised to cleanse and fill you, you must believe that God

does these things for you.

Doubts have a way of coming in early in the morning. They are like bad

neighbors, they come when they are not wanted. Doubts may arise because

you do not “feel” as you should like to, or because you have made mistakes;

or simply because you have been sorely tempted. You must learn that

feeling is no true gage of your spiritual experience.

An encounter with doubts may be something like this: You awake in the

morning and are possessed of a feeling that is utterly non-religious.

You do not feel one whit as though you are fully saved and trusting, but

just the opposite. Not having learned to pay no attention to this, but

instead to jump up and praise and thank God for all His goodness, you

begin to question, “Am I really and truly consecrated? Where are all my

joyful feelings? Why do I feel this way? Surely something is wrong.”

The longer you think, the more doubtful you become, and at last

discouragement takes charge of your whole soul.

There is no harm, but good, in examining ourselves; it is all right to

put hard and searching questions to our hearts as to our standing with

God. But when doubts lead to such an examination, the result is usually

disastrous.

Doubting gets to be a bad habit; one very hard to break. It is a sort

of self-depreciating, self-deprecating, self-condemning habit. Doubting

becomes easy and natural after the habit is formed. A chronic state of

discouragement follows. You are as miserable as you can be. And yet the

idea of abruptly cutting off the whole bad thing fills you with dismay.

You are afraid to do it. A sort of up-and-down life seems preferable to

a bold, upstanding victorious life. A sort of weakness or spiritual

cowardice follows, too; and one habitually doubting prefers to be a

pygmy, a dwarf, for Christ, rather than a real man, a warrior in Him.

Doubt has a dreadful reaction on the soul and mind. Its influence is

deadening and damning. It shrivels and dries up the joy and spontaneity

of service. It makes one feel inferior and weak. Instead of causing one

to fight, doubts lead one to give up the fight; instead of prompting

resistance, doubts make one lie down and get wounded and bruised. Doubts

make us failures. They blight, mar, and drag down. They are the devil’s

own poison to kill off God’s people.

There is only one thing to do to overcome doubts: have faith in God.

Kill the doubts, or they will kill you. “This is the victory that

overcometh the world, even our faith” (1 John 5:4).

CHAPTER TWELVE

THE WINE OF PRAYER

I am troubled with listlessness in prayer. When I kneel to pray, my mind

wanders here and there out over the world–to my business, or probably

to some trifling thing that amounts to nothing. I feel chagrined and

disappointed. Jesus is so loyal to me, so worthy of praise and prayer,

that to feel thus in prayer is mortifying. I have confessed it, but have

not obtained a satisfactory deliverance, nor a solution of the matter.

Can you give me any help? It will be much appreciated if you can teach

me how to feel unction in prayer, and how to pray the fervent prayer of

the righteous. Oh, do help me! My heart longs, yea yearns, for that

nearness to God in prayer that will draw out my soul in mighty petitions

for others, especially for the suffering and the lost.

* * * * *

We heard of the fruits of Canaan long before we arrived. There were

grapes of Eschol, pomegranates, milk and honey, and the old corn and

wine of the land. Back in the Wilderness we were told of fruits so

wonderful that they made the pilgrims strong and valiant for Immanuel,

and of course we were eager to pluck them for ourselves. But we found

that every one must grow or gather his own fruit, and also that the

finest food is obtained from the most unlikely places, on hard, stony

soil, and in rather inaccessible spots.

For instance, the honey. Hardly any of this delightful food was obtainable

except in the crags of Hard Trials Mountains. And the Wine of Prayer was

pressed from grapes that grew best in the Valley of Sore Temptation.

Do you suppose Caleb could tell us how to obtain these fruits? We are

specially interested in the Wine of Prayer, suppose we go and see Caleb

today. He received us so graciously on our former visit, he probably

would be glad to see us again. Let us go!

Yes, he is at home today. See, there he is now. Oh, he is on his knees!

Dear old saint of Canaan! And what is that he is doing? Oh, see, he seems

to be drawing something from a cask in the shades of his beautiful garden!

Yes, indeed, that must be Wine of Prayer he is drawing! What a blessed

favor to call upon Him on such an occasion. He does not see us. Let us

wait here, apart from his sanctuary.

Caleb seems lost in earnest communion with Immanuel. Note the heavenly

smile that lights up his weather-beaten old face! He seems animated by

the draughts he takes from his wine-cask. When his devotions and communions

are over, we shall greet him. See, he rises! What a glory emanates from

his face! It causes me to feel eager to slake my thirst at the same holy

place! My life seems so earthly, so lacking in heavenliness and

saintliness!

“Pilgrim Caleb, do tell us what you were drinking and how we may obtain

some of the same wine.”

“Most gladly. First, I must tell you a secret. The grapes from which the

best Wine of Prayer is made come from the Valley of Sore Temptation.

That is not a pleasant place, by any means. Several bad giants

rendezvous there. Old Giants Lust, Pride, Persecution, Worldliness,

Covetousness, and others make it a sort of headquarters. They never

bother the grape-vines; it is only the pilgrims that they annoy. The

soil is rocky and hard to subdue and cultivate. I wanted the very best

fruits the land had; so I, too, was obliged to take a plot of ground in

the Valley of Sore Temptation and make a beginning.

“No sooner had I marked off my little plot than the giants haunted me.

They buffeted me about rather rudely. Old Giant Pride tried to make me

think I was one of the greatest men who ever came into Canaan. Old Giant

Covetousness told me all about a silver-mine which Balaam opened and

Demas worked in. I could easily get rich, he said, if I would abandon

the cultivation of grapes and follow him to the mine. He certainly told

a plausible story, and tried hard to influence me to go. Giant Lust

pointed out ways and means to capture silly souls, and tried hard to

attract my attention toward a valley that leads down into Egypt; I had

had enough of Egypt, and resisted him with all my might. But no matter

how hard I resisted or rebuked these giants, they stayed in that valley.

No one, it seems, can rout them completely from it. Their presence there

goes with the cultivation of grapes.

“Well, I grew a small crop the first season. Then I made a wine-press

out of pieces of faith, patience, and obedience, and placed a heavy

weight on top made of perseverance. I got a little wine, and, oh, it was

delicious and refreshing! Since then I have learned more about raising

the fruit and making wine. I can get more wine out of the grapes, too,

than formerly, by getting a heavier weight and using larger pieces of

material in the press.

“Nothing is so refreshing as the Wine of Prayer. The whole soul is caught

up, invigorated, revitalized, inspired. It gives mighty strength. Giants

tremble and quake and run for their lives when they see a pilgrim fresh

from his wine-cask move upon them. Blessed be Immanuel! Glory, praise,

and honor, hallelujah to His high name, forever and ever! Oh, He provides

such power and unction and sweetness! Never rest, pilgrims, till you get

your vineyard started. And may Immanuel bless you!”

Thanks to Caleb for his words!

Listlessness in prayer is the result of a lack of interest; no one is

listless about things he is vitally interested in. The thing to do is,

not work against listlessness, for listlessness is only a symptom, but

work up a real interest in the object of prayer. Find something to pray

for, and pray for it with all your might.

Mind-wandering during secret prayer can also be attributed to lack of

interest in the right thing. If your mind wanders, it is no sin, but a

sign that you have nothing very pressing to pray for. If you were wanting

something which you needed very much–if you were sorely and severely

tempted, or were sick and suffering, or if you were persecuted and needed

help–you would pray earnestly enough. Or, if you had in mind a friend

or relative who was in need of help, then you could pray earnestly.

The cure for listlessness and mind-wandering, therefore, is in feeling

and knowing the need, either of ourselves or of others, for which we

engage in prayer. There is too much need for any listlessness in prayer.

To be sure, no one can always feel the same degree of fervor and unction

in prayer; but there may always be enough to make prayer a really

refreshing season to the soul.

Prayer is more than asking; it is praise, thanksgiving, communion. We

are exhorted “to be careful for nothing; but in everything by prayer and

supplication with thanksgiving let your requests be made known unto God”

(Philippians 4:6). Prayer, then, is partly thanksgiving.

Begin with thanksgiving. If the Lord has done anything for you, thank

Him for it. Count your blessings as you kneel. Remember the pit of sin

you were taken out of; consider how often you have been helped and

protected. Exercising the soul in this way produces the most favorable

state of mind for further prayer, for making requests.

Give God a chance to talk to you while you are in prayer. Ask for a

conversation. Be still and listen for God’s voice; expect Him to speak.

In making requests, be willing for God to have His way. Ask, and you

shall receive; but not always as soon as you ask.

Importunity in prayer is needed as well as perseverance and patience.

It is a blessed thing, this life of trust, the life of prayer. In daily

communion with Christ we may travel life’s road and enjoy a fellowship

too rich, too deep, too holy to describe adequately. Enter in and see

and taste for yourself.

CHAPTER THIRTEEN

PILGRIMS OF THE VICTORIOUS LIFE

Please tell me, will you, if a really victorious life is possible to me;

I mean a day-by-day, year-in-and-year-out experience? I have so much of

struggle and battle in my life that a life of constant victory seems a

vague, faraway dream. It seems to me that the only ones capable of

obtaining and retaining this blissful state are those living very sheltered

lives and with few obstacles in their way. These may live victoriously;

but as for me, with my toils and troubles of various kinds, how can it

be possible? I have met many victorious Christians. Of course I do not

know how it is with them; but I believe their sweet temper pointed plainly

to the fact that their lives had fallen in very pleasant places. Can you

give me any clue to this matter? If a victorious life is possible for

me, I want it. Will you help me? Thank you!

* * * * *

Well, upon my word! There goes Pilgrim Serene, who lives in Poverty Vale,

close by Caleb’s fair Hebron home! Shall we engage her in conversation?

They say she is one of the sweetest-tempered pilgrims in Canaan, and yet

we are told that her home is in one of the poorest spots in the land.

And who is that walking by her side! She seems to be very happy. Oh,

yes, that is Pilgrim Joyful! And where does she live? They say she lives

in Trouble Hollow, close by Offense Mountain. My, those names sound

ominous, don’t they! Do let us engage them in conversation; for it seems

sweeter faced pilgrims we never have seen.

“May we walk with you in the way? And may we inquire about your home in

Canaan, and why it is you seem so happy and calm? We are only a few days

over the Jordan, and are trying to learn all we can of the land. Where

did you get those beautiful flowers in your hands? Tell us your

experiences! Please do!”

“You are welcome to our company, gladly. I am Pilgrim Serene; my companion

is Pilgrim Joyful. These flowers came from the garden of Patient Endurance,

which is situated on Mount Calm. The flowers are free to all pilgrims;

but the road to the garden is a very rough road, and thorn-bushes fringe

it for a considerable distance. Some pilgrims once organized a band to

clear out the thorns; but the bushes have such a tough bark that no knife

was able to cut through them. So they stand there still. Another band

gathered out all the stones; but new stones fall from the cliffs above

all the time, and some of the new stones are worse to cut the feet of

pilgrims than the old ones were. So it is thought best to let the path

alone. Just smell how sweet these are!”

“Where do you live, Pilgrim Serene?”

“I live in Poverty Vale. The floor of the valley is very hard and poor.

But Immanuel walks and talks with me. Every day He comes and helps me;

every day He lifts burdens off my back. Showers of blessing fall every

day or two.”

“You never have any trouble do you, Pilgrim Serene? I am sure you do

not; for you look so free from care and worry.”

“My dear pilgrim, I have a struggle all the time. I never know what it

is to be free from pain or poverty. If it were not for Honey Rock, I

certainly should have famished long ago.”

“Where is Honey Rock?”

“Oh, it borders the Vale, high up in the mountains. Only a faint path

leads to it; for it seems only a few pilgrims know where it is. And

besides, it is the roughest path I ever tried to follow. But once one

is at the Rock, all one has to do to feast on the nectar is to smite the

Rock in the name of Immanuel, and forthwith there comes out the most

delicious honey in all the world.”

“Oh, we wish to eat of it! But, there is that rough foot-path. I don’t

know whether we can walk it or not!”

“Have you been to Honey Rock too, Pilgrim Joyful?”

“Yes, pilgrims, I have. I was there yesterday.”

“Is it that which caused the scratches and blood stains on your feet and

hands and which tore your garments?”

“Yes, pilgrims. As to my home, it is in Trouble Hollow. Offense Mountain

rises high on two sides of it. Not many pilgrims like my home; but

Immanuel gave it to me, and any home in Canaan is preferable to the best

spot in the Wilderness, better than the grandest mansion in Egypt. It

is true my home is in a dark valley, and old Offense Mountain has continual

landslides that I have to help clear away; but, glory and praises to

Immanuel! a bare existence in Canaan surpasses anything I ever enjoyed

before. Hallelujah! Angels in bands visit me often. Heaven seems in

sight!”

“Thank you Serene and Joyful. We shall be glad to meet you again.”

These two pilgrims whose lives are spent in Canaan’s most troubled spots

have a holy serenity that shames us when we think of how we complain at

a few hard things that we have met. Thank God for such pilgrims!

Here is a true story. Mrs. B—- is a cripple woman who walks with a

crutch. Years ago she was converted and later was wholly sanctified. Her

husband was a wicked man who gave her a great deal of trouble and at

last died and left her with several children. They were miserably poor.

She took her family overland for a hundred miles to another place, walking

and carrying their effects as best they could. She is still poor, though

her children have now become self-supporting. No one could think of

anything harder to go through with than this woman had. Her physical

handicap prevented her doing many things she could otherwise have done,

she was compelled to work at the hardest jobs, and had to see her children

grow up without schooling. All was hard; just plain, hard living. If the

family had enough to eat, it was a thing to be thankful for. And yet,

in those years this woman has always been cheerful, and gives a brilliant

testimony to the grace of God to keep her sweet and joyful.

Another case is that of “Brother H,” we shall call him. Brother H was

afflicted with tuberculosis. He was called to the ministry, was a splendid

singer, mightily gifted in prayer, and was used of God in working several

remarkable miracles of healing. His family was numerous, much more so

than his afflicted condition made possible for him to support. He lived

in a small three-room house, with eight or nine children and an

overburdened wife. He could do no work. His neighbors frowned on him and

persecuted him mildly for not working. His home was the very picture of

poverty; nothing could be worse in that line, scarcely. Yet he was a man

of the highest Christian integrity and faith, and was one of the happiest

Christians one could meet. And his happiness was not that of the careless

man, not the happiness of a callous, uneducated person; for he felt

keenly the poverty to which he was subjected and was always embarrassed

at his state and the condition of his home. He had that fine intuition

and grace of a gentleman of the highest order; and yet he was happy in

the Lord. His happiness was the genuine joy of full salvation in his

heart, born of a faith that believed all things were working together

for his good.

Entire sanctification is not something that takes troubles out of the

life, neither does it change one’s outward circumstances; but it does

lift the soul above all earthly troubles and let it soar in God’s free

air of victory.

To the fully consecrated soul there are no “second causes”; that is, no

one is between him and God who can harm him or affect him in any way

apart from God’s will. It may be that others will mistreat us grievously,

and their acts be wrong and utterly opposed to God’s will; but those

acts have had to pass God’s will in getting to us. By this they become

the will of God to us. For instance, some one may persecute us. The

spirit of persecution is wicked and God has nothing to do with it; but

before that persecution reaches us it must pass God’s will; so the

persecution becomes God’s will to us, and we bear it for His sake. God

may put some bad medicine in human bottles and cause us to drink of them

for our good.

This victorious life is a life on wings. We are to mount up with wings

as eagles. The wings are faith and consecration. When troubles come, we

flap our wings and fly over them. Since we are God’s, it is His place

to bring us out and help us over, hence the fully consecrated soul trusts,

and lets God work matters out. Of course, this does not mean that we

shall not help ourselves. In fact, little trust can be exercised until

we have done all we can do to help ourselves; but if we can not avail

or prevail, we carry it to the Lord and leave it with Him to work out.

David speaks of the Lord’s hiding him in His secret place, in His pavilion,

under His wings. Jesus has said that not a hair of our head shall fall

without our Father’s notice. Peter says we are to cast all our care upon

God, for God careth for us. And Paul exhorts us to be careful for nothing,

but with prayer and thanksgiving let our requests be known to God.

The greatest of all comforts is this, “We know that all things work

together for good to them that love God” (Romans 8:28). “All things”

means all things. The Christian who gives up all is certain of God’s

continual care and protection. He can not expect to escape trouble or

trial or temptation; but he is kept in these things. “Thou wilt keep him

in perfect peace whose mind is stayed on thee.” “Great peace have they

which love thy law: and nothing shall offend them.” That is, nothing

shall cause them to fall. They may be hurt, and be wounded by the

inconsiderate or deliberate acts or words of others; but they will sail

on in peace in God.

The will of God surrounds us like a wall, and nothing can penetrate that

wall and touch our consecrated souls unless God so wills, or permits.

Of all lives, the victorious life is the richest and best. There is joy

in serving, giving, sacrificing. If we are persecuted for Christ’s sake,

there is great joy. Life’s problems are met with faith. A colored woman

who had to wash for a living was very happy all the time. Rich women

would marvel at her peace of mind, and one time one of them chided her

for her optimism, which to the rich woman seemed based on nothing. “Why,

suppose you should get sick, or suppose something should happen,” said

her rich friend. “Oh, I never supposes,” said the poor woman. “That is

what is the matter with you, you supposes and supposes and imagines all

lands of ill coming on you. The Lord is my shepherd, and I shall not

want. So I never supposes, I know everything will come out all right.”

She just flapped her wings, so to speak, and flew over her troubles.

The victorious life is free from worry, fretting, overanxious solicitude,

burdensome care. It is free from malice, ill will, retaliation. It is

free from bad temper, sees the bright side of things, and wears its

clouds inside out. The sanctified life is a life of faith, and it is a

life of obedience. To trust has to it become a habit, to obey a second

nature. The victorious life looks not behind, but ahead; it ignores past

failures and goes forward in faith.

And this victorious life is for all. Instead of being for favored folk,

it is for the weak, the burdened, the poor, the sick, the troubled, the

persecuted. Enter in by consecration and faith. Yield all just now. Lay

all on God’s altar. Be His alone. Then by faith enter into this life

which will be yours every day as you live by faith and trust and obey.

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