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all see that they are to seek for holiness not that they may be benefitted, but that God may have them entirely in His hands, to do His pleasure. Tell how for ages He has longed for a people who should be peculiarly His own, as utterly separated from sinners as Jesus was, and as perfectly in union with Himself in every way. Tell of all His weary waiting and disappointments, and of His longsuffering, patient love, and long that He may have the joy at last of seeing some such people.
12. Never lower the price of holiness. Point continually to the Cross, and show how real devotion to God must bring everyone into just such a position-suffering the loss of all things—a separation both from Heaven and earth; from Heaven, because they must lose much of even the quiet and spiritual enjoyment they might have amongst saints to plunge down amongst the lost; from earth, because they must be utterly hated “of all men;" and upon all this, instead of brightness and success, clouds and tempests and shame and apparent defeat. Bring people to that and you will get some real saints that God will delight in.
13. Impress continually upon those who love God the reality of the Judgment Day, as far as their own treatment is concerned. Amidst the general idea of being upon the right side, men lose sight of the more special descriptions of that day, which all point to the most careful and precise examination of each one as to what they have done and the exact distribution of reward and punishment according to men's deeds.
It is, alas ! only too needful to remind the Lord's
people that He is not mocked, but that what a man sows that shall he reap. He that sows sparingly, we are expressly told, shall reap sparingly. Those who have largely sown to the flesh shall just to that extent reap corruption shall see their works burned up with the King's indignation, and their names branded with irrecoverable shame for having so carelessly and unfaithfully served Him. God is no respecter of persons, and if He has marked out for ever the sins of Noah, of Abraham, of Moses, of David, and of Peter, let those who are so infinitely below all these in the general tenor of their lives expect a far more damaging exposure of all their impurities and faults before all mankind. It is evident that every saint is as surely preparing his own everlasting standing and destiny as every sinner. There will be many of God's ransomed ones who will meet Him not with joy but with grief. Press everyone as to how they would like to be suddenly brought into God's presence out of
eir present position-at home-at work in the Army.
The War Cry, No. 51.-DEC. II, 1880.
IS IT A DEFINITE WORK?
THE doctrine of entire sanctification is not altogether of good repute in the world. Many deem it heretical nonsense. And it supposes a life of holiness and a cross of confession that are anything but agreeable to carnal minds and the current associations and customs of the day. From these facts, there is a natural tendency, in many convicted minds, to gloss some of its features, and even to give it the name of No-name.
But, beloved, beware! To be ashamed of Christ or His words is so shameful a transaction as to make the Lord ashamed of us, His followers, before the Father and the holy angels.
The experience is a definite experience. It is not mere growing in grace—that will come.
It is not trying to do better, or be better, or feel better, but is a definite, distinct gift as clearly offered, and to be as clearly apprehended, and to be as clearly received and realised as pardon. Purity is not desiring to be pure.
The experience has definite bounds. It is not more justification. For if one sin is forgiven, all are for
given. There is a sort of sanctification that is wrought at conversion. But even this is no slidingscale affair. It is as distinct and well-defined in itself, and in its relation to entire sanctification, as the moon is in itself, and in its relation to the sun. That first sanctification is the superb work whereby
“ become as little children.” The heart—the great moral centre-is brought back to a spiritual state and relationship, exactly like that of a child to its father. All the guilt of a life of sin is sanctified away by the blood of Jesus.
Conviction for entire sanctification is a definite conviction for a definite work-in whatever form it may come, and however befogged the relation of the mind thereto. The heart clearly apprehends that it is burdened and needs to have something done for it.
The faith for entire sanctification is a definite thing. It is not that life of faith by which the converted person grows in the grace of which he is already possessed. Yet the two are not antagonists, but friends. They are not identical, or lost in each other. The faith for the second sanctification immediately follows a definite parting from sin, in all purpose and in all necessary outward form, and a complete devotement of every living power to God, for ever. When this faith is exercised, it is specific and complete. Its office is distinct and complete. It embodies a special, distinct and completed movement of the will. It is clean-cut, precise, perfect or entire trust, reliance of the heart on Jesus, by which it appropriates His all-sufficient blood for the distinct work that is in hand.
Then the answering voice of our dear Lord is raised in the seeker's behalf: “I will; be thou clean.” Not partially clean, almost clean, but clean.
The work is instantly and perfectly done. It is immediately done, and well done. The heart is cleansed, entirely sanctified, and stands complete in love! Hallelujah!
Then the Spirit definitely testifies that the work of entire sanctification is wrought. It gives a new and intelligible testimony, not to some other work, nor to an indefinite work, but to the definite work of entire sanctification.
Now, let us for ever cease all jumbling. If we are sanctified wholly by the blood of Jesus, let us give a clear testimony to it. And be sure to honour God by definite work on the line of holiness. Justification, blessings, and works-everything-should be taught on the line of holiness.