Standards of Life and Service Part 7

You have the secret, the principle of religion, in the words of Jesus: 'A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh'. You see, that which is in will come out, and you cannot bring out that which is not in.

In these words Jesus tries to enforce a great truth in human life, by showing how the principle works out in the action of a tree. Nature cannot teach us everything about G.o.d, nor everything about religion; but Nature does supply us with a great many beautiful ill.u.s.trations.

Jesus makes use of one when He says, 'Of thorns men do not gather figs, nor of a bramble bush gather they grapes. Every tree is known by his own fruit.' You see, not only is the fruit according to the tree, but the quality of the tree is to be judged according to its fruits.

That is the way by which ordinary people identify a tree. There are some who are highly skilled in forestry, who can tell you all about a tree by looking at the bark or the leaves or the blossoms, or even by its general appearance. But we cannot all do that. I have sometimes stood in a company, and listened to an argument as to what kind a particular tree really was. But no arguments are required when the fruit hangs on the branches. Everybody can tell the apple tree then, and knows what a pear or a plum tree is when they see the fruit hanging upon it. You can see the bearing of this upon personal religion and character. By our fruit, then, we shall be known and judged.

In the fifth chapter of Galatians you will find a commentary upon this natural law. Shall we read it? 'Now the works of the flesh'--the fruit of the flesh, if you like to put it that way--'are manifest, which are these: Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of G.o.d. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance', or self-control. The two sets of verses taken together not only show in detail a cl.u.s.ter of virtues which are like luscious fruit in a beautiful garden, but also a cl.u.s.ter of evils, which are like poisoned berries upon the roadside bushes.

The contrast between the two cl.u.s.ters indicates how great is the difference when one is changed from being a proud, fleshly, corrupt man into a clean, holy, spiritual person; but the contrast also marks the grace of G.o.d as the transforming power. No matter what change was wrought in you at conversion, you cannot properly call yourselves fully sanctified until the transformation is complete; that is, until you are delivered from the works or fruit of the flesh, and produce the fruit of the Spirit, and by your fruits you shall be known. Profession of Holiness without appropriate fruit is no good. That would be just like the tree to which the Saviour turned on one occasion when He found nothing but leaves.

Let me put the matter very simply, but very definitely. Here is a man, we will suppose, who says, 'I am saved'. That is good. I like to hear men who are able to stand up and say, 'I am saved'. But if in that man's dealings with those around him he tells lies--black ones or white ones--well, then it is obvious that the man still needs Salvation.

Here is another who stands up and says, 'I have a clean heart'. That is a testimony in which I glory. But if you see that man's bodily appet.i.tes master him, or see him fall into uncleanness of speech or of act, you know very well what even those who want to be charitable will say, 'Either that man fails to understand the meaning of the words he uses, or his profession of Holiness is a false one'.

Another person says, 'I love G.o.d with all my heart'--or as many do say, 'There is nothing between my soul and G.o.d'. But if you see the same person running after those things which he knows G.o.d is against, however charitable you may feel, you cannot help judging by what he does rather than by what he says.

One may stand up and speak about being sanctified; but if his actions indicate in some form or another that he is jealous, or ill-tempered, or selfish, everybody will say, 'No matter what that person may say about himself, testimony or no testimony, profession or no profession, he still needs the blessing of Full Salvation!'

Let me, by an ill.u.s.tration or two, help you to see what I mean--the fruits of the sanctified heart.

A university professor was afflicted with an ungovernable temper. One day he went to the house of a relative with a view to adjusting some property matters in dispute. Now, the man to whom he went not only made unjust claims, but put forth these claims in a way to provoke his Christian relative to anger. He did it on purpose; he was determined to show that this man's religion made him no different from the people round about him. As a consequence, high words arose, and the professor left the house in a rage, slamming the door behind him.

When he got into the street calm reflection came, and in the place of anger and bitterness a sense of humiliation and shame and defeat. He went straight home, up to his room, fastened the door, got down on his knees, and spent the night pleading that G.o.d would not only forgive him for his display of temper, but would deliver him from those angry pa.s.sions which made him such a discredit to his profession of religion.

As morning dawned, peace came to his soul, the power of the Holy Ghost fell upon him, and a sense of deliverance pervaded his whole being.

He went to the house of his relative, and found him at breakfast. With deep humility, and in the presence of the family, he confessed his sin, said not a word about provocation, and only pleaded that they would forgive him for his display of anger. Thirty years subsequent to this that professor, who became famous as a man of G.o.d, stated that no temptation or provocation received had ever stirred the emotion of evil temper within him since that memorable night. He had been delivered.

Instead of the fruit of the flesh, there grew the fruit of the Spirit.

Take the case of a certain mother with several unconverted children.

She was a fretting, chafing woman, and by her impatience, fault-finding, and nagging she fretted and vexed the whole family. When she got the blessing she became so even in her disposition that she was kept in such 'perfect peace' that, by the power of the Holy Ghost, the domestic circle became like a little heaven below.

Resentful and revengeful persons are so changed that the spirit of forgiveness and forbearance which they exhibit in their lives is the admiration of all who know them. Self-seeking Christians are made into self-sacrificing, cross-bearing saints and soldiers, where formerly they would only be content if they were having their own way.

Now, what does this mean? This: that such open professors of religion as we are must justify our profession by bringing forth fruit unto Holiness. If the condition of your mind and heart, if the state of your disposition (I will put it that way) is not such as brings forth this fruit, you must earnestly and sincerely ask the Lord to cleanse and sanctify and anoint you with the Holy Ghost, so that instead of bringing forth the fruit of the flesh, everybody shall see displayed and exhibited by you the fruit of the Spirit.

Do not say the standard is too high, for it is simply a case of your experience being too low. We want the whole thing not 'levelled down', but 'levelled up'. Let G.o.d take full possession of you; let the Divine power be exerted upon your particular difficulty; and seek to be wholly anointed with that Holy Spirit who can not only cleanse, but keep you, making you fruitful in every good word and work.

XII

Perpetual Covenants

'_Come, and let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten._' (Jeremiah 1. 5.)

We find in our Meetings persons who are perplexed by the doctrinal statements about Holiness or entire Sanctification and equivalent terms. Some take our words to mean more than we intend; others think the statements imply less than we mean; some put the standard too high, whilst others put it altogether too low.

At the close of a recent Meeting a gentleman said to me, 'I greatly enjoyed your address, but I am sure you will never get people to follow that line, because you advocate an abnormal life. It cannot be lived.'

Equally I find men who in an indefinite way imagine that high states of emotion dispense with standards of morality such as truth, honour, and rect.i.tude in business. And it is with great difficulty that we make the Bible standard plainly understood.

I think, however, that very few are perplexed as to what we mean by the consecration side of Holiness. There is, in all who are moderately well instructed in Bible truth, a living sense of G.o.d's claims, a recognition of what I may call the law of consistency, and a feeling that, as a matter of duty, we really ought to yield to those claims, and devote ourselves to doing His will. That is what Jeremiah meant when he called upon the people to join themselves unto the Lord in '_a perpetual covenant that shall not be forgotten_'.

We all recognize how right it is for buildings to be dedicated to G.o.d's service; we call them the houses of G.o.d. We also see the rightness of contributing gifts to help G.o.d's cause; and yet men and women are so slow to fully and definitely join themselves unto the Lord, that is, to put the sacred mark upon their entire lives, and recognize their duty in spending their lives for G.o.d alone. They are slow to regard their bodily, mental, and other powers and faculties as belonging to G.o.d, and slower still in yielding their hearts in supreme love to Him who loved them, and gave Himself for them.

I am often puzzled as to why religious people who, in their business life, are regularly making covenants and contracts, either for labour or material, should so fail to follow on similar lines in their relations to G.o.d. My duty called me lately to examine a contract, and I found the basis expressed in terms like these: 'This is an agreement between So-and-so in the first part and So-and-so in the second part'.

And then on each side there were pledges and responsibilities and commitments; finally, the contract was 'signed, sealed, and delivered'

by the two contracting parties. Now, that ill.u.s.trates precisely what is meant by a covenant with the Lord. He, on the one part, and we on the other part, uniting for a common purpose, and each undertaking definite responsibilities to secure the purpose desired.

Mind, this covenanting with G.o.d is not a case of bargaining. I know that it pays to be on right relationships with G.o.d, and to do His will; but do not forget--He settles and dictates the terms, our part is to comply and surrender.

Moses puts this in a simple but beautiful way to his people when he said, '_Thou hast avouched_ the Lord this day to be thy G.o.d, and to walk in His ways, and to keep His statutes, and His commandments, and His judgments, and to hearken unto His voice: and _the Lord hath avouched_ thee this day to be His peculiar people, as He hath promised thee, and that thou shouldst keep all His commandments'. The appeal of the Apostle is also familiar to us all, 'I beseech you, therefore, brethren, by the mercies of G.o.d, that ye present your bodies a living sacrifice, holy, acceptable unto G.o.d, which is your reasonable service'.

Jesus always kept this before His disciples. He certainly talked of daily cross-bearing, and following and confessing Him before the world; but He was careful to say to them, 'There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of G.o.d's sake, who shall not receive manifold more in this present time, and in the world to come life everlasting'.

Our songs and prayers are full of the same ideas, and we are again face to face with the appeal expressed by Jeremiah: 'Come, let us join ourselves unto the Lord in a perpetual covenant that shall not be forgotten'. Now, there are certain features of this covenant-making that I should like to look at.

1. To begin with, _it is to be an inward act, a thing of the heart_.

I believe in outward tokens of religious life and feeling, such as standing up, raising the hand, coming to the table, and similar modes of testimony; but if any of these outward acts are mere forms, they are next to useless. The heart must be in it if the covenant is to be properly made and maintained.

One frequently hears it said, 'Ah, yes, I do it in my heart. I can get the blessing in my seat or at home quietly. I do not believe in this public line of declaration, and this parade of one's sacred experiences'. Well, I believe, in both the inward and the outward. If, however, we cannot have both, by all means let us have the covenant made in sincerity of heart, for without that the whole thing is in vain.

We may learn much from an old Hebrew custom referred to in the twenty-first chapter of Exodus, which shows that the Jewish people understood the nature of true devotion. Under the Mosaic law a bondservant could only be held by his master for six years; in the seventh he was 'to go out free for nothing'. But if the servant came to his master, and said, 'I don't want to go; I love you; I will not go out free; I will serve you for ever', the master would reply, 'If you really mean that, let us have it settled, and settled in public'. The master would then bring the servant to the judges to register the agreement, and would also take him to the doorpost, and with an awl bore a hole through the man's ear, fastening him to the post. This was the sign of a perpetual covenant, and everybody who saw it knew that the man's self-surrender to his master was real, binding, and permanent.

We have no such ceremony in our public Meetings, but we can have the definite declaration, 'I love Thee, O Lord, and I will serve Thee; and here and now I bind myself in an everlasting covenant to serve Thee for ever'.

2. Then, again, a true covenant is _a deed which commits you to active and definite service_. Some covenant-makings are largely sentimental; a kind of religious IOU or promise to pay, and I fear some are treated as the Irishman treated his responsibility when, having signed a promissory note for a debt, he exclaimed, 'Thank G.o.d, that is done with!'

The vows and covenant-making which G.o.d wants are those which will be followed by something practical. The states of emotion and high spiritual contemplation are right in so far as they a.s.sist men to realize the presence of G.o.d and Divine things; but to answer their purpose they must carry men out to activity and self-denying service for G.o.d and those around them. The highest type of religion is a combination of the experimental and the practical, the inward and the outward, the personal and the relative. Our consecration must include what G.o.d can get out of us as well as what we obtain from Him.

I found a parable the other day in a legend of the Greek Church which is worth repeating. That Church has two favourite saints--St.

Ca.s.sia.n.u.s, the type of monastic asceticism, and St. Nicholas, the type of genial, active, unselfish, laborious Christianity. St. Ca.s.sia.n.u.s enters Heaven, and Christ says to him, 'What hast thou seen on earth, Ca.s.sia.n.u.s?' 'I saw', he answered, 'a peasant floundering with his wagon in a marsh'. 'Didst thou help him?' 'No.' 'Why not?' 'I was coming before Thee,' said St. Ca.s.sia.n.u.s, 'and I was afraid of soiling my white robes'.

Just then St. Nicholas enters Heaven, all covered with mud and mire.

'Why so stained and soiled, St. Nicholas?' said the Lord. 'I saw a peasant floundering in a marsh,' said St. Nicholas, 'and I put my shoulder to the wheel, and helped him out'. 'Blessed art thou', answered the Lord. 'Thou didst well; thou didst better than Ca.s.sia.n.u.s.'

And He blessed St. Nicholas with fourfold approval. The moral is so obvious that I need not labour the application of my parable.

3. Let me also impress upon you that _covenant-making must be a believing act_. That is to say, when you come up to the altar of consecration, and say, 'Here I give my all to Thee', you must believe that if you are good for your word the Lord is also good for His. So that what you give, G.o.d accepts; what you claim, G.o.d gives. That may appear a very simple way of putting the faith that saves and sanctifies, but in all its simplicity it is true, for 'He is faithful who hath promised'.

4. Then comes the all-important _necessity of standing to your consecration at all costs_. 'Let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten.' G.o.d wants men and women who stand to their covenant; who, having made their pledges and promises, are not turned aside by difficulties or temptations, but say and mean, as we sing sometimes--

_High Heaven, that heard the solemn vow, That vow renewed shall daily hear, Till in life's latest hour I bow, And bless in death a bond so dear._

In the Book of Judges there is the story of a man named Jephthah. He made a vow, and when the test came he found it involved the sacrifice of one who was all the world to him--his daughter, and she was his only child. Jephthah rent his clothes, and almost broke his heart; and, no doubt, everybody expected him to set aside his vow; but, no, he stood to it, declaring, 'I have opened my mouth unto the Lord, and I cannot go back'. There are some, thank G.o.d, who equally stand to their covenants with Him; but, alas! that so many open their mouths, and sing and say words of consecration, but when the temptation comes they do not stand to their vows.

Of all the people who hinder the cause of Jesus Christ, I think the most lamentable cases are those who go back upon their Lord. Having spoken, they do not fulfil their word; having vowed, they do not perform their vows. They lack that decision which can be expressed in the words, 'I will pay my vows unto the Lord now in the presence of His people', and I want to urge all such to join with those of us who, bowing before the Divine altar, renew our covenant, resolving by His grace to bind ourselves in perpetual devotion and service.

_Take my poor heart, and let it be For ever closed to all but Thee; Seal Thou my breast, and I shall wear The pledge of love for ever there._