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THE AUTHOR.
DIVINE GUIDANCE
THE HOLY GUEST,
A Discussion
OF THE Believer's Privilege
IN Christ Jesus. The Holy Spirit
AS Guide into all Truth. The Pentecostal
Baptism. Physical Religious Manifestations. Indwelling
Sin, or Carnality. When and How the Believer
IS Saved from Committing Sin. Modern
Theories of Entire Sanctification.
Divine Healing and Kindred
Themes.
BY
THE REVEREND NELSON BURNS, B.A.,
Odd Medalist of Toroido University.
THE BOOK AND BIBLE HOUSE
brantkokd, ont.
1889.'
583532
Entered, according to Act of Parliament of Canada, in the
year Eighteen hundred and eighty-nine, by Thomas S.
LiNSCOTT, in the Office of the Minister of Agriculture.
PUBLISHERS' Preface,
With more than usual pleasure and satisfaction we
present this book to the public. It will doubtless sup-
ply a felt need to thousands of Christians, and fill the
space that has hitherto been, almost if not quite, a
vacuum in modern theology. The book we hope, and
confidently expect, will be " a light in a dark place," an
emancipator from spiritual doubt and fear, the fore-
runner of a satisfactory experience, to a vast number of
earnest men and women.
The Author possesses no mean literary ability, and
after reading this book, one is not surprised to learn
that, when a student he captured the gold medal in his
class, from the Toronto University. He is also, un-
doubteaiy, as good a man as he is an able writer, and
exemplifies in his life the doctrine of " Divine Guidance."
That the book will make a commotion in certain quar-
ters goes without saying ; still, even those who do not
agree with the views expressed, must admire the candor,
the freedom from cant, the logic, and the transparent
honesty of the writer. It w^ere too much to say, that
this book exhausts the subject of holy living and Divine
guidance, and yet it is difficult to see what phase of tliese
questions is not discussed.
VI PUBLISHERS PREFACE.
We venture the statement, tliat no true Christian can
read this book sympathetically, without having healthful
throbs of holy desire, and a mind replenished with addi-
tional knowledge of the deep things of God.
Our Author is original in his method of stating Chris-
tian truth, and it is really refreshing to read a book in
which are found so few hackneyed religious phrases.
The language is simple, and the sentences are short, so
that the common people, we trust, will read it gladly ;
while this is so, there are some burning and profound
questions discussed, and conclusions drawn, that, to the
man spiritually unlearned, may " be hard to be under-
stood." But we are glad of the words of Jesus, that, " if
any man will do His will, he shall know of the doctrine,"
and there is hope for all who have the child-like spirit
in His other statement, " I thank thee, O Father, Lord
of heaven and earth, because thou hast hid these things
from the wise and prudent, and hast revealed them unto
babes." Those, however, who come to this book with a
wrong bias, will, we fear, find it like the parables of
Jesus were to many of those who waited upon His min-
istry ; and like the truth generally is to those who are
not in love with it, " a savour of death unto death."
Jesus said to his disciples on one occasion when they
were asking him to explain tlie parable of the sower,
" unto you it is given to know the mystery of the king-
dom of <jrod ; but unto them that are without all these
PUBLISHERS PREFACE. Vll
things are done in parables ; that seeing they may see
and not perceive : and hearing they may hear and not
understand." This answer of Jesus seems " a hard say-
ing," and 3'et it enunciates a principle that is philoso-
phically and historically true. But this part of the
Saviour's answer is even more difficult for the unspi-
ritual to undei-stand, than the parable itself, notwith-
standing the explanation of the mystery of the parable
which follows.
In hearing spiritual truth, especially if it is new to us,
we must love the truth absolutely, and possess our souls
in patient waiting upon God, or else, the very truth itself,
will be a delusion and a snare, and we shall believe a lie
and be condemned.
We advise any man, who thinks he cannot be taught
more than he knows, concerning Divine guidance, not to
read this book ; we also extend the same advice to any
who are not ready to change their opinions, providing
they prove to be incorrect.
To all who hold the truth in righteousness, to all who
are in love with Jesus Christ, to all earnest seekers after
God, we believe a perusal of this book will be a comfort,
an inspiration and a Providential guide.
THE PUBLISHERS.
Author's Preface.
As the first chapter is somewhat introductory in its
character, we shall confine ourselves in this short preface
to a few explanatory statements.
It was a source of no little satisfaction to us to secure
the enterprising publishers, The Book and Bible House,
under the management of Rev. T. S. Linscott, to place
Divine Giii dance before the public, seeing we thereby
obtained the best facilities we knew of for the accom-
plishment of our object, which was an extensive circula-
tion of the book. We were somewhat startled when they
required our likeness for a frontispiece, but, after con-
sideration, yielded our preference to their superior know-
ledge concerning this matter.
In Scripture quotations we have uniformly followed
the New Version wording when they were taken from
the New Testament, but have retained the familiar read-
ings of the Authorized version when selecting from the
Old Testament.
THE AUTHOR.
TABLE OF CONTENTS,
CHAP. I.
INTRODUCTION.
Importance of the subject— Hitherto greatly neglected — No standard
book on the subject — Indefinite teaching hitherto — Positive teaching
— The only satisfactory way — The Author's platform concerning "a//
ii'uth" — Love for the truth necessary — Widespead interest in the sub
ject awakened — Why 17-21
CHAP. II.
THE SCRIPTURAL ARGUMENT.
A Bible doctrine — Not a new doctrine — History of Divine guidance —
Adam — Abel — Enoch — Abram — Moses — The central truth of the
Mosaic dispensation — Prophets — Their place in this connection —
Saul and Samuel, an incident — The heathen world still under the
Patriarchal dispensation — David's exploits at Keilah — Use of the
ephod — Guidance clear and explicit 22-30
CHAP. III.
DIVINE GUIDANCE BETTER UNDER THE NEW THAN THE OLD
DISPENSATION.
Defective nature of the Mosaic dispensation — In what the improvement
consists — Recognized by Paul — The Spirit to supersede all laws—
The prophetic order ended- Difficulties under the former — Exam-
ples, Hazael, Ahab — Removed in the present dispensation. . . . 31-34
CHAP. IV.
THE GUIDANCE OF THE SPIRIT EVEN BETTER THAN THE PERSONAL
PRESENCE OF CHRIST.
The advantages of Christ's personal presence — Admitted by Himself —
But said that the Spirit's presence would be still better — This dis-
pensation the best of all — Christ's second coming not to be an im-
provement on it .• 35-39
CONTENTS. XI
Christ's words more fully considered.
They measure its importance — No appeal from them — Incidental
illustration — Remarks — All of John's words on the subject quoted —
Remarks — Incompleteness explained by Pentecost — The Spirit to be
the only guide 40-45
CHAP. \^.
THE PROMISE FULFILLED,
p]xact fulfilment of promises — Not only general, but particular — The
Holy Ghost now practically ignored— Not so with the early Chris-
tians — This fact explains their writings — Example, letter to the
Galatians — Corinthians — Several passages with explanations — Inci-
dental illustrations of Divine guidance — Ethiopian eunuch — Barnabas
and Saul — Paul and Silas — Guidance always connected in their
thought with the Pentecostal gift— Their confidence in the Spirit's
work 46-56
CHAP. VII.
THE TRUE ARGUMENT.
Bible oijly can establish the doctrine — Practice of modern Christians
not a safe argument — A revealed truth — Stands or falls with divinity
of Christ — Conscious guidance — Apostles knew the Spirit was guiding
them — Advantages of positive, definite knowledge 57-61
CHAP. VIII.
WHAT IS DIVINE GUIDANCE?
Izaak Walton's advice — What shall we do with the doctrine of Divine
Guidance? — Definition of Divine guidance — A felt want — Should
meet this fully — To walk worthy of God requires guidance — How
guided of secondary importance — A matter of curiosity — Better to
learn by experience 62-68
CHAP. IX.
THE MANNER OF DIVINE GUIDANCE
Phantom-like notions about guidance — Guidance iu Abraham's time
and ours compared — Extraordinary phenomena discussed and their
place assigned — Witness to sins forgiven, argument therefrom.. 69-73
XI 1 CONTENTS.
CHAP. X.
THE MANNER OF DIVINE GUIDANCE, CONTINUED.
Perfect faith necessary — Eflforts to limit the Spirit's work — A sign of
unbelief —Willingness the outcome of confidence —Impressions — In-
cident in life of Dr. Bangs — Impressional guidance not Divine guid-
ance — Dreams, visions, etc. — Use of the Bible — Reason — Common
sense— In harmony with the Bible and reason 74-81
CHAP. XI.
THE EXTENT OF DIVINE GUIDANCE.
Incidental illustrations — Reasons for giving personal experience — His-
tory of an impression — How to judge righteous judgment — Exam-
ples — An imperfect Christian 82-87
CHAP. XII.
INCIDENTAL ILLUSTRATION'S CONTINUED.
An incident in pastoral work — Can we know when to visit and when
not ? — A street-car incident — When is a matter great or small ? — An
eye lost — In a railroad accident — No line dividing secular and
sacred 88-96
CHAP. XIII.
THE DOCTRINE OF DIVINE GUIDANCE IN ITS SCOPE.
Not the gift of the Holy Ghost, but almost synonymous with it — ^Ig-
noring it accounts for unsatisfactory longings — These very general —
A fundamental doctrine — The lesson of Toulon — The first bestow-
ment confined to the 120 — Character of the 120 — What they were
waiting for — Nature of the ten days' delay — Not to be repeated-
Signs and wonders, why given — Not permanent — What was perma-
nent — "The place was shaken," etc., exposition of this passage —
Gift of the Holy Ghost the permanent characteristic of this dispen-
sation — Two kinds of disciples — Second blessing 97-110
CHAP. XIV.
THE GIFT OF THE SPIRIT NECESSARILY IMPLIES COMPLETE GUIDANCE.
This gift a person — Meaning of walking in the Spirit — Rejection of the
doctrine accounts tor a low Christian experience — Faith — Illustra-
tions — Acting faith — Faith the result of careful examination. 111-118
CONTENTS. XIU
CHAP. XV.
SIMPLICITY RESTORED.
Mysticism- -Antinomianism — The result of ignoring Peuteoost — Anti-
nomianism in many holiness creeds — Why 119-125
CHAP. XVI.
CARNALITY.
The forgiven sinner ready for heaven — Practically taught by all — Wes-
ley's theory examined — The weak part of holiness creeds— A solution
— Explains seventh and eighth chapters of Romans 126-132
CHAP. XVII.
CARNALITY, CONTINUED.
Cleansing or heart purity — Another name for a righteous life — Means
more than this in some theologies — An object lesson — This thought
examined — These questions not raised in apostolic times — Sanctifica-
tion and entire sanctification — Distinction not scriptural or logical —
Love and perfect love — Confusion caused by their present way of
being used — Hitherto an unsolved problem — An object lesson — A
proposed way to meet the difficulty — Fitful obedience and continued
obedience 133-145
CHAP. XVIII.
SCRIPTURALNESS OF THIS TEACHING.
Doctrines based on few and many scriptures contrasted — Table showing
number of times different expressions are used — Examination of the
scriptures concerning cleansing — Indefinite teaching in them all —
Definite teaching in those which refer to the Holy Ghost — Satisfac-
tory result of the comparison 146-155
CHAP. xi;x.
TEMPTATIONS.
Without and within theory examined— Keeping the Sabbath— A mod-
ernized testimony as an object lesson — Temptations of Christ — First
temptation — Second — Third — Origin of the nomenclature — Not scrip-
tural—Should be ruled out 156-166
XIV CONTENTS.
CHAP. XX.
MISTAKES AND INFIRMITIES.
In a chaotic state — The scapegoat of modern holiness creeds — These
creeds generalized — Their weak points — The Gordian knot, how cut —
Completely met in Divine guidance — How to vitiate a profession of
holiness — Mistakes — DiflFerent shades of meaning — The true scriptu-
ral meaning 167-175
CHAP. XXI.
PRAYER AND SCRIPTURE STUDY.
Antagonism between the legalistic and spiritual — Two classes — Why
they opposed Christ — Defending their acts — The within kingdom —
Explanation of antagonism — Peter as a legalist — WJien given up —
Two ways — No satisfaction in the one — Complete satisfaction in tlie
other — Times and seasons for prayer, etc., when may they be given
up ?. . .' 176-187
CHAP. XXII.
THE LAW OF THE SPIRIT AND THE DRES.S QUESTION.
Present confusion in teaching — Needs to be regulated by this law —
Scriptural teaching examined — Two canons on the subject — The
teaching which is generally accepted — Teaching and practice not in
harmony — Gold in this connection — Modern teaching makes Peter
contradict himself — Aaron's dress — Israelites at Sinai — The lilies —
The true adornment — Limited application of scripture texts — Women
teaching — Dr. Johnson's opinion on dress — The argument of expense
— Personal experience — Object of this discussion 188-201
CHAP. XXIII.
PHYSICAL MANIFESTATIONS.
What holiness is — Essentials and non-essentials — The normal Christian
state — An illustrative incident — Origin of such incidents — Mistakes
concerning spiritual joy — Frfesh baptisms a sign of human origin —
Counterfeits, how recognized — The true baptism, how known .202-21 1
CHAP. XXIV.
DIVINE GUIDANCE AND THE CARE OF OUR Bt>DTKS.
Being led of the Spirit secures all possible benefits for tne body — True
CONTENTS. XV
for communities — And for individuals— According to the judgment
of Christ— The words of Christ — Their meaning—Is sickness the
proof of the presence of sin ? — Set rules concerning healing not a part
of the spiritual kingdom — Attitude to the Divine healing movement
— No need for their rule of health — Not in the epistles — The words
of James examined — Healing classed with miracles — Promises con-
fined to Israelites— Healing not for all 212-230
CHAP. XXV.
OBJECTIONS CONSIDERED.
Frankly considered — Should have the benefit of every doubt — Infalli-
bility — No danger in real guidance, but in false guidance — The spirit
of infallibility largely prevalent — The best antidote — Absence of
Divine guidance the real danger — The word a misnomer — Thtis saith
the Lord, its value considered — Depreciating the Bible — Regulates
Bible authority — Results of making the Bible the only guide — Bible
taxed beyond its ability — Paul's writings concerning women teaching
compared with other scriptures — Testimonies concerning neglecting
their Bibles examined 231-244
CHAP. XXVI.
OBJECTIONS, CONTINUED.
Lawlessness — Awakens fears — Chafced lions — God the author of law
cannot lead into lawlessness — Imitations — The guards against this
— Object is to keep law — Dangers — Too dangerous to meddle with
— The origin of this dread — Misunderstanding the Spirit's character
and work — Thomas Walsh — Wesley's opinion — The only antidote —
Special guards for the Spirit's work — The Holy Ghost same in cha*
racter as Christ — Unchristianizino others— Men judged according
to their light — Love for truth — John Wesley with his Bible — His
state before conversion — The attitude towards light all-important —
A CHECK on industry — Holy Spirit not a servant — When labor is
best that will be the manner of Divine Guidance. 245-257
CHAP. XXVIL
LIVING testimony.
Reasons for them 258-259
XVI CONTENTS.
THE CHRISTIAN EXPERIENCE OF REV. B. SHERLOCK.
Brought up religiously — Converted at 15 — A few years after perfected
in love — Did not last — Why — Resolutions not part of God's plan —
Obtained and lost the blessing many times — Wrote letters in Guar-
dian on the subject — One of the founders of the Canada Holiness
Association — History of Association work — Holy Spirit sole cause of
holiness — Baptized into the Holy Ghost-^Guidance of the Spirit —
Now complete satisfaction — Constantly guided — Increased useful-
ness 259-265
CHRISTIAN EXPERIENCE OF ISAAC ANDERSON.
Object of the writer — Born near Gait — Education limited — First eflFort
to be a Christian — First visit to a church at the age of 13 — Converted
after a severe conflict — Joins the church — A life of sinning and re-
penting — Came to Toronto, 1870 — Finally restored, 1880— Led into
blessing of holiness — Perpetual cleansing — Joseph Cook's works —
How to lead a justified life — The only Holiness meeting in the city
— How to live a holy business life — The secret found — How business
is done — Domestic afflictions — God's grace sufficient 265-275
CHRISTIAN EXPERIENCE OF MRS. McMAHON.
Born near Lake Ontario — The power of God realized — The dawning of
spiritual knowledge — The beginning of spiritual conflict — Early love
for Christ, followed by conflict — Mature of this conflict — Church
work — An enigma — Sorrows and their result — Study of the work of
the Spirit — New Year's conseciation — Failure — The remedy — Clear
light — Rest secured — Its description 275-281
CHRISTIAN EXPERIENCE OF REV. A. TRUAX.
Conversion clear — Prayer to "stay His hand" — Comparative failure —
The blessing of perfect love — How obtained — Disappointment — How
to know the will of God the question — Grimsby Park — Cry for cer-
tain knowledge— The fight of faith— Victory 281-284
THE CHRISTIAN EXPERIENCE OF J. K. CRANSTON.
Converted during the great revival at Gait — At Port Hope — At Wood-
stock — In business at Gait — Experience not satisfactory — Experience
of other Christians the same — Mr. Caldwell's experience — Close ex-
amination thereof — Helpful experience of others — Receiving the
Comforter 284-28H
DIVINE GUIDANCE.
CHAPTER I.
Hotvhe'd ivht'n He, the Spirit of truth, is come, He shall guide you into all
truth. — John xvi. 13.
THE office of the third person in the Divine Trinity
which is indicated by the promise of Jesus, '^^e
shall guide you into all truth," is of supreme import-
ance irrTEs~re!ationTo~man.
And yet, whilst the practical value of this attitude of
" The Father's co-eternal Paraclete " can scarcely be ex-
aggerated, no part of the redemptive scheme has been so
carelessly examined, or so completely ignored.
Over a score of years ago, the writer remarked to a
brother minister, " The book on Divine guidance has yet
to be written," and still this statement is true. So, in
striving to meet this need, we are conscious of exploring
a terra incognita, as far as other book writers ar-e con-
cerned.
True it is that here and there a chapter, in some work
on the Higher Life, promises the searcher after truth
some definite help. But, like the mirage of the desert,
the promise and its fulfilment are separated by infinite
distances.
17
18 DIVINE GUIDANCE.
We mean, that no deiinite, positive teaching concerning
the word all in the promise of Christ can be found in
any of the writings on this subject.
For instance, no writer takes the position that all in
the representative passage above quoted means every
truth without limitation, nor, on the other hand, that it
means no truth whatever.
Hence they are forced to make it mean some truths.
But they fail to give a clear, distinct division, showing,
on the one hand, what truths it does mean, and on the
other hand, what it does not include in its apparently
comprehensive scope ; and hence, of pure necessity, they
leave the whole subject where they found it, plus the
mystery resulting from their inconsequential reasonings.
We crave the patience of the reader at this point, ask-
ing to be borne with in re-stating this matter, because of
a seeming censure on others, and an implied superiority
on the part of the present writer.
It is our design to investigate this subject after an
exhaustive manner, to secure, if possible, definite, positive
views concerning it. Now, but very little thought must
make it evident to all that no definite creed can be for-
mulated, unless all in the promise of Christ is made to
mean either every truth or tio truth. But as all Chris-
tian writers, who have hitherto written on this (question,
have adopted neither of these extremes, it follows that
no clear, definite creed could be formulated by them con-
cerning the whole subject.
For, as before intimated, the absolute necessity de-
volved on them of dividing all truths into what would
come within the province of this promise, and what
would not.
DIVINE aUIDANCE. 19
But this task, manifestly, cannot be performed short
of a direct revelation. The revelation is omitted in the
Bible, hence it is beyond the possible as far as these or
any otlier writers are concerned.
Tlierefore it is self-evident, that all writers who com-
mence or continue to write on this subject, on the as-
sumption that all ti^th in this statement of the Saviour
means only some truth, must inevitabfy come short of
clear, definite teaching concerning the whole doctrine of
Divine guidance.
Now as we, without hesitation, take the extreme view
of the passage which maintains that " all truth " means
all truth without limitation as to time, place or quantity,
that the promise carries its face value, we suggest, that
however startled the reader may be by this announce-
ment, if he should turn away from investigation along
this positive line — he turns away from the only possible
solution of this problem of the ages.
We submit, therefore, that our extreme platform can
confidently invite the careful investigation of every gen-
uine truth-lover, not only because of its promises con-
cerning truth ultimate in this direction, but because of
the alisolute certainty of its being found in no other
direction.
If the frank, unmistakable statement of our creed on
this vital question, at the very beginning of our writings,
should deter some from venturing: with us to examine
freely the whole subject, we believe it will arrest the
attention of all to the fact, that at the least we hold the
courage of our convictions, and therefore leave no room
for temptations to conceal our real sentiments, or hide
them behind reasonings many or multiplied verbiage.
20 DIVINE GUIDANCE.
But we demand in this investigation what may startle
still more, and mayhap deter the inveterate curiosity-
seeker from further perusal of the book. For we main-
tain that a genuine love of the truth, as truth, must cha-
racterize him who would investigate successfully this
subject; a truth-loving spiii' that will evince its genu-
ineness by gladly and recklessly incorporating into the
life whatsoever appears, on mature investigation, to have
the imprimatur of Christ — the embodiment of truth —
on it.
For we are possessed with the conviction that all others,
whether cursory readers or close students of these chap-
ters, will rise from their investigation with unsatisfied
lonofinors.
Like as the fabled ivory gates of fairy land are said
to refuse to open to him whose soul is not pure and free
from stain, fo the golden gate into the knowledge of the
truth as it is in Jesus refuses to respond to the touch of
him who cannot from the heart say to the great Captain
of our salvation, *' Lord, I will follow Thee whithersoever
Thou goest."
Hence our investigation must proceed along the line,
not of curiosity, but of earnest quest after truth — truth
to be embraced and lived out in the life so soon as all
reasonable demands of the soul concerning its genuine-
ness are met.
I Let not then the reader be surprised if we approach
^this subject after a sort unexpected and unusual. For
our first effort shall be, not to meet the many objections
that on every hand are urged against this extreme teach-
ing, but to examine Scripture utterance, as if examining
authoritative, dogmatic teaching concerning this thing.
DIVINE GUIDANCE. 21
Certainly we do not ignore the patent fact that ahnost
every writer of note, who is known in the religious world
as a specialist on the subject of holiness, has taken up his
parable against our views on this theme, and has attempted
to refute them.
But this fact, to the thoughtful mind, in place of being
a prima facie evidence of our position being a false one,
furnishes some proof for the contrary thought. That is,
it is evidence that it is because of conscious lack of defi-
nite belief in this direction that such visible agitation, in
the minds of the ablest writers, has been evinced.
For if one with our antecedents and surroundings had
antagonized any one truth of general acceptance — a truth,
we remark, whose dimensions and results were fully un-
derstood and defined — how utterly impossible for him to
attract attention further than a passing remark, embody-
ing pity or contempt. That such widespread attention
has been aroused to the subject of the guidance of the
Holy Spirit, can only be explained on the assumption
that this truth is of vital importance, and that the views
held by even our foremost writers on the subject are loose
and uncertain. All of which is our excuse, not only for
striving to gain the ear of the public, but also for asking
that attention sufficiently long to study the subject of
Divine guidance thoroughly.
22 DIVINE GUIDANCE.
CHAPTER II.
THE SCRIPTURAL ARGUMENT.
To the laio and the. testimony : if they speak not accordimj to this tcord, it
is because there is no lifjht in them. — Isaiah viii. 20.
THAT the Holy Spirit was promised as guide during
the Gospel dispenj-ation is admitted by all readers
of the Bible. So, at first sight, it seems like wast-
ing needlessly the time of the reader in dealing with
argument or Scripture reference to establish a univei-
sally received truth. And yet, when we come to the full
consideration of the word all, it will be found needful,
for our continued belief in the general truth, to realize
on what a silid foundation it rests.
The fact of being guided after a supernatural way, is
not a new thought, for the first time mentioned in the
New Testament, or as being confined to the Gospel dis-
pensation.
As a matter of history, it occupies a very prominent
place in all preceding dispensations.
^ Immediately after the fall of our first parents, sacred
history represents the guilty pair as having direct com-
munication with the Divine mind, and duringr this in-
terview they received definite instructions suited to their
present needs.
So, too, both Cain and Abel had intercourse with
Heaven — Abel learning, of a certainty, that his sacrifice
was accepted of God, and Cain, that his was rejected,
DIVINE GUIDANCE. 23
Of Enoch, it is narrated that he walked with God, and
that walk, not to be meaningless, must imply direct in-
tercourse between the two.
Noah distinctly obtained the mind of God, not only
concerning general truth, but also concerning minute
details in preparing his ark of safety.
In the same way Abram had communication with the
invisible Jehovah, and so firm was his belief in this fact,
that he shaped his whole life to accord with this belief.
Not, we again remark, his general belief in God, but his
definite faith in the fact that he personally received com-
munications from Go J.
In the days of Moses, this general belief that God oc-
casionally communicated with individual man, was estab-
lished as the great central truth of the Jewish Church.
The fact was insisted on, that there would always be a
class of men to whom God would communicate sufficient
knowledge for the passing needs of the nation, as a whole,
and for each individual thereof. This knowledge was to
be given to such prophets as would, from time to time,
be raised up, until Messiah should come.
Minute instructions and rules were given whereby the
people might recognize, and follow the true prophets, and
detect, and reject the false.
But notice well the fact, that all were not priests or
prophets. But all might have access to God, through
them, to learn His mind, both in national and individual
matters, whether sacred or secular.
What more secular matter could be brought before
God, through His prophet, than the straying away of
the asses of Kish ? And yet we find Saul, as a matter
24 DIVINE GUIDANCE.
of course, inquiring of Samuel concerning this ordinary,
secular matter, plainly indicating thereby the general
custom of the day. We find, too, that Samuel received
him without rebuke and fully met him in this liis wish.
True it is that weightier matters, of national import-
ance, were connected with his visit to Samuel, at that
time ; but of these we speak not now, for they, in no
way, detract from the thought we are here making pro-
minent, viz., that it was the privilege of any Jew to find
out a prophet of the Lord, and inquire of God, at his
mouth, concerning any matter, whether sacred or secular,
which attected him as an individual.
That is, whilst the Israelite had the written law, and
the sacrificial institutions of Moses, they had in no sense
impaired or lessened the advantages of the Patriarchal
dispensation. Men were still raised up, who, like Abra-
ham, Jacob, or Moses, could have direct communication
with Heaven, and be a channel of communication for
others. Nay, in this matter there was apparently a de-
cided improvement upon former times.
The tieathen ivorld still under the Patriarchal dispen-
sation. — It may seem like turning aside from sober argu-
ment to the enchanting fields of speculation, to suggest,
at this point; that the simplest explanation of God's gov-
ernment of the world is in the thought that, before
Pentecost, all who did not come under the influence of
Judaism, still remained under the Patriarchal dispensa-
tion ; and that still it is true, that all who hear not the
Gospel, have assured to them — in their relations to God
and one another — all the advantages that existed in the
times of Nahor and Laban.
.S-"-^*
DIVINE GUIDANCE. .L > > 25
^^.L
But the leading thought of this chapter is, that indi-
vidual men had distinct audience_with_Deity in all the
dispensations of grace up to the time of the ushering in
of the New, last dispensation. And further, that the
outcomedTThose communications with Heaven was
positive guidance in matters temporal as well as spiritual.
Need we transform ourselves into a concordance here,
for the convenience of our readers, and burden the text
with numerous, quoted verses of the Bible ? We believe
the memories of most readers will more pleasantly accom-
plish this task.
Direct Divine guidance is brought out in a multitude
of passages, as incidents in the lives of Scripture worthies.
To simply mention such names as Abraham, Jacob, Jo-
seph, Moses, Joshua, Manoah, Samuel, Saul, David, Jon-
athan, and a host of others, causes these incidents to flash
before the mind's eye, in bright panoramic vision, until
the long procession of events of this character seems like
a glowing stream of Heaven's own brightness forging its
way through all the dark past, till it is lost in the exceed-
ing glory of Pentecost.
But we yield to the temptation of prolonging the view
at one point, and ask lengthened attention to the incident
connected with David's exploits at Keilah.
It was whilst David was in hiding with a few hundred
men from the army of Saul, that he heard of the Philis-
tines making military raids on his countrymen at Keilah,
and distressing them with all the calamities of petty war-
fare.
Now David was a patriot of the highest type, and this
news aroused him to foigetfulness of his own perilous
26 DIVINE GUIDANCE.
situation and to an oa^er desire to succour his distressed
countrymen, and so, with that reckless valor which cha-
racterized him, he resolved to go to their help.
But whilst David was a man of war, and a true patriot,
above all he was a man of God. That is, however, ob-
scured at times, the religious element in him was the
highest of all motives. Hence he checked his fiery im-
pulse sufficiently to inquire of God as to whether or no
he should go.
The narrative is short and simple, and goes not into
details as to how he talked with God. But this is sug-
gestive of the fact, that it was not considered, in those
days, an extraordinary matter for any man, under pecu-
liar circumstances, to inquire of God concerning his life
work.
And let it be well remembered here, that David's claims
to being a prophet were by no means then fully recog-
nized. This is shown by the fact, that his followers
objected to the expedition, and with apparently good
reasons. " And David's men said unto him, Behold, we
be afraid here in Judah ; how much more, then, if we
come to Keilah against the annies of the Philistines ?"
Now this reasoning, on the part of his men, seemed to
be unanswerable from the standpoint of reason and com-
mon sense. Accordingly, David di<i not stay to meet it
after the modern pattern, for it is added, " Then David
inquired of the Lord yet again. And the Lord answered
him and said. Arise, go down to Keilah : for I will deliver
the Philistines into thine hand."
And now it appears from the story, that their objec-
tions were fully met, solely on the ground that in some
DIVINE GUIDANCE. 27
way God had made known to them, through David, the
fact that the expedition would be both safe and successful.
But again they are in a dilemma. Tidings are brought
that Saul is coming against them. Two courses are now
open to them, viz., to remain and resist Saul behind the
walls of the city, or to take refuge in flight.
It would seem that the first method had the prefer-
ence in their thoughts. But there was one element of
uncertainty connected with the matter. The inhabitants
of Keilah, however grateful to-day, when they should
see that to espouse the cause of David might proVe the
destruction of their city, might falter in their loyalty to
him, turn traitors in the time of battle, and so betray
David and his men into the hands of their enemies.
Evidently, this was a matter no amount of reasoning
could settle, for even if the professions of the people, as
to their willingness to stand by their protectors, were
sincere and honest, it would not follow that they would
not fail them in the time of real danger, through fear.
Hence, the narrative goes on to say, that again David
sought the mind of God in his perplexity, and again he
was met by definite replies to all his questions.
But in this case there were more formalities used, or
at all events mentioned, for Abiathar, the priest, in tho
meantime, had joined his company, having with him an
ephod. Hence, we are informed, that David now recog-
nized him as the via media of approach to God, according
to the laws of Moses, and in the use of the prescribed
means he secured the Divine direction he so much
desired.
And notice, that the communications from God were
28 DIVINE GUIDANCE.
clear and explicit. " And he said to Abiathar the priest,
Bring hither the ephod. Then said David, O Lord God
of Israel, thy servant hath certainly heard that Saul
seeketh to come to Keilah, to destroy the city for my
sake. Will the men of Keilah deliver me up into his
hand ? Will Saul come down as thy servant hath heard ?
O Lord God of Israel, I beseech thee tell thy servant.
And the Lord said, He will come down. Then said
David, Will the men of Keilah deliver me and my men
into the hands of Saul ? And the Lord said. They will
deliver thee up."
We draw especial attention to the clear-cut nature of
these questions and answers, and to the implicit faith in
them of all concerned. There was no hesitation on the
part of David and his men in acting on them. No spec-
ulations concerning the nature of the business in hand,
as to whether it was sacred or secular, seemed to inter-
fere with their prompt action, and no doubts rent the
band in sunder. They simply acted as if it was an or-
dinary matter. God had been appealed to, in their diffi-
culty, in the appointed way, and His reply settled the
whole matter.
Now this, we maintain, is a well authenticated and
circumstantially related specimen of Divine guidance
under the former dispensation. But it is clearly revealed
that the old is done away. True, but it is as clearly
stated both by prophet and apostle, yea, by Christ Him-
self, that it was in order to give place to something
better.
r^ Hence our argument, that whatever Divine guidance
\ may or may not be, at the present time, any representa-
DIVINE GUIDANCE. 29
tion thereof which, in practical adv^antages to ns as indi-\
viduals, does not measure up to and far surpass those
enjoyed in David's times, cannot, in the nature of the case,
be all that is warranted by the teaching of Scripture.
Then, too, in all parts ot the^Bible, how vividly is the
fact of Divine guidance brought out in rapturous utter-
ance, whether of fervent prayer for guidance, or thanks-
giving for guidance received. " Thou wilt guide me with
Thy counsel." " The steps of a good man are ordered by
the Lord." " The meek will He guide in judgment."
" Commit thy way unto the Lord, trust also in Him, and
He shall bring it to pass." " He will give His angels
charge over thee, to keep thee in all thy ways." " He
guided them in the wilderness like a flock." " And
guided them by the skilfulness of His hands." " Thou /
in thy mercy hast led forth the people which thou hast i
redeemed : thou hast guided them in thy strength unto I
thy holy habitation." These, it will be readily admitted,
are but specimens of a vast number of similar passages^
And here, too, the element of definiteness is not want-
ing, but runs, like a golden thread, through all generali-
ties. Indeed, many of the rhapsodies of the Old Testament
are founded, like those of Moses and Deborah on the banks
of the Red Sea, on instances of distinct, definite Divine
guidance.
Thus is made evident, even to the cursory reader of
the Old Testament, the fact that the doctrine of Divine
guidance was not only accepted as part of the old dis-
pensations, but was made to do practical service in the
life-work of the saints of every age. And moreover, we
see that this consisted not merely of some general recog-
30 DIVINE GUIDANCE.
/nition of a Divine superintendence of them and their life-
/ work, but was known as a distinct element in their lives,
1 as positive to them as the intuitions of their intellect.
And, further, they followed these intimations of God
with even greater confidence than the instincts and oper-
ations of their minds.
DIVINE GUIDANCE. 31
CHAPTER III.
DIVINE GUIDANCE BETTER UNDER THE NEW
THAN UNDER THE OLD DISPENSATION.
THERE are many prophetic utterances which distinctly
point to a vast practical improvement in this matter
in the New Dispensation.
Moses, after he had completed the work given him to
do, seemed to realize its defective nature, and promised
the world that another, and last prophet would be raised
up, who would complete the work he had in hand, and
usher in a perfected dispensation.
" I will put my law in their inward parts and write it
in their hearts. . . . And they shall teach no more
every man his neighbor, and every man his brother, say-
ing. Know the Lord; for they shall all know me, from
the least of them unto the greatest of them, saith the
Lord," — Jer. xxxi. 33.
Here a contrast evidently is instituted, implying that
there was to be a vast superiority, in the matter of knav\^-
ing the mind of God, in the Nfi.w Dispensation, as com-
pared with the Old.
This contrasTwas to be seen in two respects, viz., con-
cerning the written law, and concerning the communica-
tions from God through His prophets.
In the one case, the laws of God, engraven on brass
and stone, or written on other material, are evidently
•^2 DIVINE GUIDANCE!.
contrasted with some intuitional or heart knowledge of
the will of God concerning us.
Of course all the advantao^es and disadvantaoes of a
written code of laws were fully known to the prophet,
and yet he foretells something vastly superior to these
things with which they were familiar and as distinctly
contrasted therewith.
And mark, that this contrast could scarcely be fulfilled
by simply subtracting some of the old, cancelled laws,
and adding others in their place, as is the teaching of
many, for the prophet more than suggests a radical
change in the manner of knowing the mind of God.
This contrast was fully recognized by the Apostle
Paul, in the eighth and ninth chapters of his letter to
the Hebrews, in a passage too lengthy for quotation
here, but which will repay the reader for a close study
in this connection. For it will be noticed that the writer
took it for granted that his readers understood this con-
trast as indicated, and so he argued on that assumption.
But in the third chapter of his second epistle to the
Corinthians, he uses the same figure of contrast in a
somewhat modified form, and likens the influence of his
Corinthian converts on the world around them to the
work of the Holy Spirit in their heart. " Ye are our
epistle w^ritten in our hearts, known and read of all men.
Forasmuch as ye are manifestly declared to be the epistle
of Christ ministered by us, written not with ink, but with
the Spirit of the living God ; not in tablets of stone, but
in fleshly tables of the heart."
Here Paul evidently has reference to the prophecy
under consideration, and contrasts the Spirit's work as
WVINE GUIDANCE. 33
teacner or guide in this dispensation, with the written
law of former times, in two ways, first by the fact that
they, his converts, by their Christian testimony and con-
sistent lives, unlike the dead letter of the law, appealed,
as living teachers, directly to them hi all the warmth of
personal contact ; and second, that his conscious or heart-
knowledge of them as his children in the Gospel con-
trasted with cold intellectual knowledge, even as the
knowledge which comes directly from the Spirit con-
trasts with that which is the outcome of the study of
the written law.
Paul emphasizes the position for which we are con-
tending, viz , that prophecy, in contrasting the old dis-
pensation witli the new, concerning Divine guidance,
plainly predicted that the Holy Spirit, as guide into all
truth, would supersede all laws whether human or Di-
vine, and be to each and every one, so receiving him, the
law of God, written on his heart, so that he might know
God, and the things freely given to him of God.
And secondly, this was to do away with the cumber-
some prophetic^order. In the old_dispensation_it_was
necessary either to be a prophet oneself, j)r to find out a
prophet, in order to " know the Lordj"^ that is, find out
the mind of God" concerning the things which affected
the individual either in his single or corporate capacity.
But all could not be prophctsr^TAnd there were false as
well as true projjrtiets: Hence, manifestly, there were
possibilities of failure in obtaining the mind of God
which could not be ignore<l.
Hazael, as messenger from his master, the King of
Damascus, to Elijah, obtained the mind of God concern-
34- DIVINE GtJIDANCE.
ing the king's sickness, but the king, through the sor-
vant's treachery, failed to know and profit thereby.
Ahab, although he obtained the true word of the Lord
from one prophet, was perplexed by the confident con-
trary utterances of numerous false prophets.
And so, when wicked kings, or -worldly-minded pro-
phets ruled the land, they filled the Lord's description of
the Scribes and Pharisees — " Ye entered not in your-
selves, and them that were entering in ye hindered."
But,.byjContrast, this whole machinery of approach to
God is swepFaway in Christ, who has sent the Spirit to
wait on every child of^pd, and by personal, direct com-
munication, guide him into all truth so that, as prophet,
he need not teach the people, saying, " Know ye the
Lord," nor, as searching for one of the Lord's prophets,
need he inquire amongst his neighbours, " Know ye the
Lord?" in order to inquire of the Lord at his mouth.
For the grand contrasted picture is, " All shall know Me,
from the least even to the greatest."
Now let this glorious contrast be kept in mind, and it
pours such a flood of light on the prophecies concernino'
this thing that we wonder not at the strong language of
Paul when, beholding this wondrous disparity, he ex-
claims, " The former had no glory by reason of the glory
that excelleth."
DIVINE GUIDANCE,
CHAPTER IV.
THE GUIDANCE OF THE SPIRIT EVEN BETTER
THAN THE PERSONAL PRESENCE OF CHRIST.
OUR Saviour not only endorsed this view of the case,
but taught that Divine guidance, on and after Pen-
tecost, would exceed in advantages even the short
dispensation when He Himself was present with His
disciples. " It is expedient for you that I go away, for
if I go not away the Comforter will not come to you ;
but if I go away I will send Him unto you." — John xvi. 7.
Now Jesus proclaimed Himself to be the light of the
world, as having all power, not only to interpret all laws
— human and Divine — in their relation to individual man,
but even to aimul them when needful. " In this place is
one greater than the Sabbath."
Now, from this His power to instruct and guide into
ultimate truth. His disciples secured all possible benefit.
For He did not confine Himself, in His ministry to them,
to giving such general truths as are found in the sermon
on the Mount, but also interested Himself in the minute
details of every-day life, as witness His direction to Peter
to catch the fish which would furnish the sum needed to
pay their tribute money.
Moreover, He endeared Himself to them by the mag-
netism of a full-orbed friendship, until Peter only voiced
the attachment of all when he declared he could die for
36 DIVINE GUIDANCfi.
Him. From this impulsive utterance of Peter and the
ready endorsation of the sentiment by the others, as well
as by other expressions in the Gospels, we are led to
believe that the disciples to a great extent appreciated
the advantages of their close relations to the Messiah.
Hence, when He spoke of leaving them, they evinced
genuine sorrow of heart : " Because I have said these
things unto you, sorrow hath filled your heart."
And Jesus evidently did not discount this their grief,
or minify the cause of it. No tricks of voluntary hu-
mility prevented Him from frankly admitting the great
value of His personal presence with them. He acknow-
ledges it all : " Ye call me Lord and Master, and ye say
well, for so I am."
And yet with this full recognition on the part of all
of the great, the inestimable blessings which the disciples
possessed by the visible presence of their Master, Christ
taught them that the advent of " the Comforter, which
is the Holy Ghost," to abide with them and to guide them
into all truth, would be such an improvement upon all
former blessings, that on the whole it would be better
for them that He should leave them. " Nevertheless, I
tell you the truth. It is expedient for you that I go
away, for if I go not away the Comforter will not come
unto you, but if I go T will send Him unto you."
Therefore we contend that- the doctrine of Divine
guidance, as a vital part of the New Covenant, must take
a form in practical life, not only to measure up to and
surpass all possible privileges in this respect under the
Old Testament dispensation, but must even exceed the
privileges enjoyed by Matthew and John during the
three years' ministry of our Lord on earth.
DIVINE GUIDANCK 87
And as might be expected from such a teacher, this
thought runs through many of His expressions. For, in
His allusions to the future gift of the Holy Ghost, He
seemed always to imply something of good surpassing
the possibilities of His own times.
Hear Him cry in the audience of all the people, "He
that believeth on Me, as the Scripture hath said, out of
his belly shall flow rivers of living water." And this
He said, in the spirit of prophecy, concerning the coming
of the Holy Ghost, as is carefully remarked by the evan-
gelist. Certainly this carries the mind of the hearer for-
ward to something still better in the future.
John the Baptist, as narrated by all four evangelists,
proclaimed the chief end of the coming of Christ to be
that He might make it possible for the Holy Ghost to
come and abide in the world in some fuller sense than
ever before.
" In that day ye shall know that I am in my Father
and ye in me and I in you." The day of Pentecost, here
alluded to, was to be to them the real revelation of Him-
self, for until that time their eyes were to be holden that
they should not fully know Him.
Again after His resurrection, when first he met with
them, in the inner room, the doors being shut. He
breathed on them and said, " Receive ye the Holy
Ghost." As if to remind them that not His death, how-
ever necessary in the grand redeuiption scheme, not His
resurrection glory, however essential as proving to them
His divinity and their sure hope of a coming resurrec-
tion, either single or unitedly, were of such importance
to them as the great coming event which would take
place in the near future.
38 DIVINE GUIDANCE.
And as a confirmation of this view we point to the
fact that all His teachings continually were, as so many
finger boards, pointing to that grand event which would
complete the scheme of redemption, and fit them not only
to be partners of His joy, but also to be efficient co-
workers with Him in gathering together out of all kin-
dreds a people to His name.
^J~^^ Strange that with this plain statement of Christ as to
, the superiority of the reign of the Holy Ghost, any still
should build their hopes of the triumph of Christianity
' on any coming dispensation as superior to the present.
w^ _L- For certainly it would leave the words of Christ when
'^^f describing the advent of the Spirit to complete His work
^ ( meaningless, if His coming again in His bodily presence
1 to this world would usher in a still better dispensation
/ of grace.
L^ Does not thfe sighing for something further awaken
the suspicion that the full glory of this, the Spirit's day,
has not yet been realized, and are we certain that Paul
would not meet these expectations with the question,
" Have ye received the Holy Ghost since ye believed ?"
But, not to pursue this thought farther, we recur to
the leading argument of the chapter. Christ himself did
teach that the doctrine of Divine guidance was to take
to itself a new significance that would enhance its prac-
tical value to man far beyond what it was in former
dispensations. Indeed He implied in His teachings a
minuteness of guidance which exhausts language to ex-
press.
How else explain His instructions concerning care for
the body, concerning the government of thought, even
DIVINE GUIDANCE, 89
under such trying circumstances as when arraigned be-
fore the tribunals of earth, with the death penalty as the
outcome of failure on our part to make a good defence ?
How do the will of God on earth as it is done in heaven
unless provision be made for knowing momentarily what
that good and perfect will of God is ? How be perfect
as our Father in heaven is perfect, unless the Holy Spirit
shall have right of way in our being and thus make
possible every requirement of God moment by moment
through successive years ? How, in fine, make good
Christ's claim that His " yoke is easy and His burden
light," when He demands that we judge our lives by
such sublime standards, if some arrangement does not
co-exist with His commands whereby we may have
intuitional power to know the will of God in all parti-
culars as it affects us, as well as have the ability to per-
form that which is revealed to us ?
To leave out this part of the plan of salvation would
loosen the very foundation of the superstructure, and
speedily bring the whole building of God, consisting of
commands, denunciations and promises, to the ground in
one indistinguishable mass of useless ruin.
^0 DIVINE GUIDANCE.
CHAPTER V.
CHRIST'S WORDS MORE FULLY CONSIDERED.
BUT manifestly the words of the last teacher of ulti-
mate truth, the man Christ Jesus, must measure the
importance and extent of the doctrine of guidance
through the Holy Ghost.
Hence it is absolutely necesFary to examine carefully
and minutely all His teachings on this subject, with the
full understanding that there is no appeal from them.
Neither prophet nor apostle can be made to occupy any
place higher than illustrator or enforcer of His utterances.
Now, whilst all four evangelists mention John the
Ba})tist's declaration concerning Jesus as He who should
baptize with the Holy Ghost, Luke and John are the
ones who more minutely narrate Christ's teaching con-
cerning the gift and work of the Spirit.
The reason of this is obvious, for Matthew and Mark
seem to have confined themselves to the works and teach-
ings of Christ as they affected the people at the time.
Their histories suddenly close at the resurrection, with
just a few words of His final counsels and directions to
the eleven disciples, Matthew not even mentioning the
fact of the ascension.
But with Luke and John the case is very diflferent.
For Luke continues the history of Christianity in the
4cts of the Apostles, and naturally dwells ori and em-
DIVINE GUIDANCE. 41
phasizes the connecting link between his two histories,
which was the distinct promise of the Holy Ghost : " And
behold I send forth the promise of my Father upon you :
but tarry ye in the city until ye be clothed with power
from on high." — Luke xxiv. 49. " And being assembled
together with them, he charged them not to depart from
Jerusalem, but to wait for the promise of the Father,
which, said he, ye heard from me : for John indeed bap-
tized with water : but ye shall be baptized with the Holy
Ghost not many days hence." — Acts i. 4, 5.
And it is worthy of notice how the exceeding import-
ance of this promise was emphasized, not only by the
declarations of Jesus to that effect, but also by an inci-
dental illustration. For the disciples in their simplicity
imagined that now their dreams of a temporal kingdom
were to be realized, and put the thought in the form of a
question before Him.
But Christ, in place of taking time to disabuse their
minds of this expectation by entering into a lengthened
description of the nature and object of His coming into
the world, to live and die and rise again, simply drew
their attention again to the great coming event, the gift
of the Holy Ghost, intimating that He would guide them
into all truth concerning these things. " But ye shall
receive power, when the Holy Ghost is come upon you :
and ye shall be my witnesses both in Jerusalem, and in
all Judea and Samaria, and unto the uttermost parts of
the earth." — Acts i. 8.
What a lesson for would-be teachers of the truths of
revelation ! Does it not admonish us to confine ourselves
chiefly to showing uwa how to secure the gift of the Holy
42 DIVINE GUIDANCE.
Ghost, in the confident expectation that He, the Spirit of
truth, would make plain to them all needful knowledge ?
And further, what vast importance we are taught by
this act of the Saviour to attach to this wonderful gift
of God to us !
John, in his gospel, is more minute than Luke, in re-
producing the words of the Master concerning the Holy
Spirit, and because of their great import we quote them
entire.
" He that believeth on me as the Scripture hath said,
out of his belly shall flow rivers of living water. But
this spake He of the Spirit, which they that believed on
him were to receive : for the Spirit was not yet given."
—John vii. 38, 39.
" And I will pray the Father, and he shall give you
another Comforter, that he may be with you for ever,
even the Spirit of truth : whom the world cannot receive ;
for it belioldeth him not, neither knoweth him : but ye
know him ; for he abideth with you, and shall be in you."
— John xiv. 16.
" These things have I spoken unto you, while yet abid-
ing with you. But the Comforter, even the Holy Spirit,
whom the Father will send in my name, he shall teach
you all things, and bring to your remembrance all that
I said unto you." — John xiv. 25.
" But when the Comforter is come, whom I will send
unto you from the Father, even the Spirit of truth, which
proceedeth from the Father, he shall bear witness of
me." — John xv. 26.
" Nevertheless I tell you the truth, it is expedient for
you that I go away: for if I go not away, the Comforter
DIVINE GUIDANCE. 43
will not come unto you : but if I go, I will send him
unto you. And he, when he is come, will convict the
world in respect of sin, and of righteousness, and of
judgment : of sin, because they believe not on me : of
righteousness, because I go to the Father, and ye behold
me no more : of judgment, because the prince of this
world is judged. I have yet many things to say unto
you, but ye cannot bear them now. Howbeit, when he,
the Spirit of truth, is come, he shall guide you into all
truth: for He shall not speak from himself; but what
things soever he shall hear, these shall he speak: and he
shall declare unto you the things that are to come. He
shall glorify me : for he shall take of mine and shall
declare it unto you. All things, whatsoever the Father
hath, are mine ; therefore said I, that he taketh of mine
and shall declare it unto you." — John xvi. 7.
From these passages it will be seen that the fact of
the gift of the Holy Ghost, as a positive promise, to be"
realized in the near future, is established beyond doubt.
And it is also evident from them, that when He should
come it would be to remain to the end of time, in the
same power and blessing of His first appearing. Further,
this manifestation of the Blessed Spirit in believers was
to be something entirely distinct from all former mani-
festations, and to be vastly more valuable. So much
was this to be true, that in the comparison it might be
truthfully said, that till the day of Pentecost the Holy
Spirit was not given to the world, because Jesus was
not yet glorified.
Again, whilst the Holy Ghost, in taking His place to
preside over this dispensation, is described as both Em-
44 DIVINE GUIDANCE.
powerer and Comforter to believers, with equal, if not
greater emphasis, He is promised to be their instructor
and guide. For this office of Instructor or Guide is de-
scribed with more minuteness than the others, as careful
reading of the above passages will show.
But it is also seen in the fact that ever and anon
Jesus, in His discourses with the disciples, leaves some
things incomplete, intimating that when the Holy Spirit
came He would fully supplement His sayings, and bring
to their consciousness all He wished to say to them,
even showing them things to come when needful.
Then, at different times, the Saviour seemed to be
conscious that His words spoken to His disciples, were
beyond their comprehension ; but He contented Himself
and them with the assurance that at the time of the ad-
vent of the Promise of the Father, they would, through
the Spirit, fully comprehend them. "In that day ye
shall know that I am in my Father, and ye in me, and I
in you." — John xiv. 20. " And in that day ye shall ask
me nothing." — John xvi. 23. As if saying that the gift
of the Holy Ghost would meet all their desire to know
concerning Him and the Father, and would so satisfy
them concerning all things, that the sense of want would
be obliterated.
But we also gather this important knowledge, viz. :
That whatever of Divine guidance, under former dispen-
sations, came to man, from the written oracles of God,
or through His prophets, not excepting the Son of God,
were, in the Spirit's dispensation, to come through Him,
and Him alone. He, the Holy Ghost, is to guide believers
into all truthj and He only. Not only
DIVINE GUIDANCE. 45
*' Apollo from his shrine
Shall no more divine,
With hollow shriek the steep
of Delphos leaving,"
at the advent of the Spirit's rule, but even Moses is to
vacate the law-giver's seat, and Christ Himself must
leave the world lor a little, to reappear in the person of
the Holy Ghost, who is to speak only the words of Jesus,
and be the direct and only channel of communication
between man and God, until Christ shall come again to
claim His own forever.
For if the Holy Spirit is constituted guide into all
truth, where is the place for another guide ? And where
is the teaching of Christ, the last prophet, that gives
authority for any additional guidance ? Besides, where
is the need of two-fold or multifold guidance, seeing the
Guide Divine is omnipresent, and capable, with inhnite
ease, of individualizing Himself as companion and guest
to every single follower of the Lord Jesus Christ ?
46 DIVINE GUIDANCK
CHAPTER VT.
THE PROMISE FULFILLED.
SUCH definite and positive promises demanded a
speedy and exact fulfilment, else the very character
of the promisor would be compromised.
Accordingly we have in the Acts of the Apostles a cir-
cumstantial history of all these promises fulfilled, and
that fulfilment is so complete that no word of apology
has ever been called for to excuse real or apparent
defects.
Not only were the highly figuratis^e predictions of the
prophets fulfilled to the letter, but also the matter-of-
fact descriptions of Christ were completely met. The
description use i by the Saviour Himself : " Pressed
down and shaken together and running over," only
faintly characterizing the gifts of God to man on and
since Pentecost.
And this fulfilment of promises, to be complete, must
not only take in their general aspects, but also their
particular and minute details. Hence such statements
as " He will guide you into all truth," " He will teach
you all things. He will bring all things to your remem-
brance whatsoever I have said unto you." " He will
take of min-e and show it unto you." " He will show
you things to come." " Be not anxious beforehand what
mvINE GUIDANCE. 47
ye shall speak : but whatsoever shall be giv^en you in
that hour, that speak ye : for it is not ye that speak,
but the Holy Ghost," — demand a minute fulfilment in
the individual life of the believer.
And, moreover, these promises clearly embrace every
individual child of God, or else they are confined to the
twelve apostles. To admit them as spoken to Luke or
Paul, in addition to the twelve, at once universalizes
them in their application. But there is not the slightest
hint at such limitation in the words of Jesus, and few if
any since His day have undertaken to so curtail them.
Now, in support of our contention for the simple,
natural meaning of these passages, we ask : Could any
one wishing to teach the doctrine of Divine guidance, as
applying to all individuals, for all things, and for all
time, use stronger or more intelligible language to con-
vey this meaning, than is used by Christ ? Even place
John's words, which express their fulfilment, beside
them, and there is nothing in them either strained or
extravagant :
" Ye have an unction from the Holy One, and ye know
all things."— John ii. 20.
" But the anointing which ye have received of him
abideth in you, and ye need not that any man teach
you : but as the same anointing teacheth you of all
things, and is truth and is no lie, and even as it hath
taught you, ye shall abide in him." — John ii. 27.
Thus, according to John, the promises contained in
the words of Christ were fulfilfed to the letter, to all
who, either on or after ttie day of Pentecost, received
and retained the Divine gift. Was anything ever more
48 DIVINE GUIDANCE.
distinctly promised or more minutely fulfilled according
to the testimony of actual experience ?
Nor are we left in a matter of such vast importance
to the words of but one writer, for expressions which
are freighted with the same general thought are scat-
tered through all the writings of the New Testament.
Peter intimates that the normal state of the Christian
in this dispensation is, that even when he speaks, he does
so as one led of the Spirit : " If any man speak let him
speak as the oracles of God." And further, he adds : " If
any man minister, let him do it as of the ability that
God giveth."
Of course this might be made to refer to the general
truth that all men, even infidels, receive whatever men-
tal endowments they are possessed of which render them
capable uf ministering to the welfare of others from God.
But we incline to the belief that the apostle alludes
here to that intimate union established between the
child of God and the Holy Spirit, in this dispensation
in which immediate, momentary guidance and ability
for all emergencies were implied. But the practical
recognition of the Holy Ghost in His intimate relation
to Christians, as guide, has been so completely laid aside,
that the argument drawn from this passage will be at
once pronounced on by many as far-fetched.
Indeed, so strung will be this feeling in the minds of
some readers, that conuiion prudence would suggest the
propriety of leaving out the passage, with the remarks
upon it, altogether, lest the apparently inconclusive
argument might tend to lessen the force of other quota-
tions in this connection.
divinl: guidance. 49
But we entreat the patient consideration of all to this
further thought, to bring out which prominently has_
been the chiej ^ objec t of this quotation. During the
times of the apostles, whilst the forgiveness of sins was y
made prominent in the preaching and teaching of all,/
still greater proaiinence was given to receiving the Holy/
Ghost in the Pentecostal sense, and most, if not all, teach-
ing to believers recognized walking in the Spirit, thati
is, being guided by Him into all truth, as the great
essential of holy living. Hence, where these were uni-
versally accepted truths, simple, and, to us, vague allu-
sions to the doctrine of the guidance of the Spirit wer^
understood, at that time, as containing in them the defi-
nite teachings of the whole subject.
Use this key, and see how readily the difiiculties of
Paul's letter to the Galatians, for example, are overcome.
He boldly and pointedly proclaims that they were fallen
from grace, because they had appointed unto themselves
some times or seasons for special religious observance.
That is, they had to an apparently small extent, ceased
to walk in the Spirit and substituted the observance of
rules and regulations for the one law of the kingdom of
grace.
But so important did the great apostle consider this
matter that he pronounced all who thus acted as already
fallen from grace, and so serious did he consider the evil
that like leaven he maintained it would speedily infect
and destroy the whole church, unless promptly eradicated.
How utterly beyond the comprehension of the average
Christian of to-day would be an epistle similar to this
one, if addreSvSed to ono of our modern churches ! Lan-
4
50 DIVINE GUIDANCE.
guage whicli thus fairly uncliristianizo«.l them for observ-
ing " days and months, and times and years," would be
pronounced on as uncharitable in the extreme.
Or again, without this key to unlock the whole sub-
ject, how uiide stand the most serious charge made
against the Corinthians, accusing them of being carnal
because one announced himself as having a preference
for the teachings of Paul, another for those of ApoUos
and still another for those of Chr'sfc.
Surely there could be no serious fault here, nor is
there when these things are not contrasted with the law
of the Spirit. But it 'was just because such conduct
indicated the rejection of the Holy Ghost as guide para-
mount into all truth, that Paul combats them with all
his might. He was really defending the very citadel of
the kingdom of Heaven. Nay, in his zeal he seems even
to condemn the effort to obey the precepts of Christ, as
laws, when they stood between the soul and the Holy
Spirit as the one and only law of the spiritual realm.
From all of which we gain the distinct, positive know-
ledge, that the first teachers of Christianity so recognized
the Holy Ghost as guide into all truth, as the Alpha and
Omega of all practical knowledge of the will of God,
that even apparently slight allusions to the subject can
only be interpreted, or understood, by bearing in mind
this fact.
And now it will be seen what a wealth of utterance,
all going to establish the fact of the definite fulfilment
of Christ's promises concerning the Comforter, may be
found in the written word : " Received ye the Spirit by
the works of the law or by the hearing of faith ?" " Are
DIVINE GUIDANCE. 51
ye so foolish ? having begun in the Spirit, are ye now
made perfect in the flesh ?" now glows with light, and
is so clear to the understanding that " he may run thatj
readeth it."
And her:5 we shall delay a little to quote a few of the
many passages which give up readily their meaning
when this law of interpretation is applied to them.
** But if any man hath not the spirit of Christ he is
none of his," i.e., hath not the Holy Ghost in Pentecostal
sense as the law of life.
" And if Christ is in you the body is dead because of
sin ; but the Spirit is life because of righteousness."
" Christ in you," meaning the Holy Spirit as guide, or
as the one and only law' to the soul of the believer.
This implies the giving up of all other laws, that is,
their death because of failure or sin in their use. But
the law of the Spirit secures lif-, because the outcome of
obedient walk therein secures a righteous life.
" If the Spirit of him that raised up Jesus from the
dead dwelleth in you, he that raised up Christ Jesus
from the dead shall quicken also your mortal bodies
through his Spirit that dwelleth in you." The Holy
Spirit by the same power by which Christ was raised
from the dead will enable you, in your own person, to
do the whole will of God.
'* But if by the Spirit ye mortify the deeds of the
body ye shall live." If through obedience to the Spirit,
as the only law of life, you turn alway from all other
laws, as a means of holy living, you shall live, that is,
succeed in living holy lives.
" For as many as are led by the Spirit of God, these
52 DIVINE GUIDANCE.
are sons of God." Those who, conscious of the presence
of the Spirit, look to Him and to Him alone as guide
into all truth, are the spiritual followers of Christ —
" sons of God without rebuke."
" The Spirit also helpeth our infirmity : for we know
not how to pray as we ought; but the Spirit himself
maketh intercession for us." That is, in all our devo-
tions unless they are begun, continued and ended in the
Spirit, as our one and only guide in this thing, we of
necessity walk in darkness.
" For the kingdom of God is not eating and drinking,
but righteousness and peace and joy in the Holy Ghost."
No outward expressions of a holy life, the result of fol-
lowing rules concerning eating, drinking, or any other
outward acts, constitute the kingdom that Christ has
set up in the world, but receiving and walking in the
Holy Ghost, as the one and only rule of life, constitutes
or secures to the believer the joy and peace of God and
a righteous life before men — the true kingdom of God.
" That the offering up of the Gentiles might be made
acceptable, being sanctified by the Holy Ghost." The
Holy Ghost received in Pentecostal sense, by Paul's con-
verts, as well as by those of Peter, the apostle to the
Jews.
These few of the many such allusions the reader will
recognize as taken, at random, from a part of Paul's
letter to the Romans, and simply indicate the richness
of the golden vein which runs all through the New
Testament mine.
True it is that many of these and like nuggets of
precious metal, unless assayed by the proper tests, are
DIVINE GUIDANCE. 63
passed by as so many cobble-stones, and their richness
is not discovered. But when brought into the Spirit s
realm, and treated by His re-agents, especially when
brought to the test of actual, personal experience, then
they flame out in more than rainbow glories, displaying
the resplendent .brightness of the glory that excelleth.
But whilst the promises of Christ concerning the prac-
tical benefit of the coming Comforter to man as guide
and teacher are alluded to in all parts of the epistles as
fulfilled, and that too with sufficient distinctness to settle
every doubt in the inquiring mind, we have, in the writ-
ings of Luke, incidental illustrations which speak, if
possible, still more clearly and convincingly on this
subject.
Take, for example, the history of the conversion of
the Ethiopian eunuch. Need we trace Philip's steps, in
this matter, how he received notification from the Spirit
to go to a certain place, then was informed of the reason
when the chariot containing the Egyptian prince passed
along, his definite instructions to introduce himself, and
the results of his obedience ? Doubtless they are all
familiar to the reader. But now, side by side, with all
the details of this history, put Christ's distinct descrip-
tion of the work of the Holy Ghost with every individual
follower of His who would receive the Spirit to be led by
Him, and see if they do not dovetail into one another
with a beauty of finish that should excite the admiration
of all at the completed work of God.
Or even compare it with the Keilah incident, in the
life of David, and who would sigh for the days of the
prophets, and the ark of the Lord ? that is, provided we
54 DIVINE GUIDANCE.
accept the evident teaching of the Scriptures, that Philip
in this narrative is simply a representative of all be-
lievers, and not restricted as an example of a small class
of specially privileged favorites.
Then take the incident of the sudden call of Barnabas
and Saul for a missionary tour : " And as they minis-
tered to the Lord, and fasted, the Holy Ghost said,
Separate me Barnabas and Saul for the work whereunto
I have called them."
Evidently this call, received by these two apostles, did
not startle the other disciples when they were informed
of it; they simply verified it each for himself by the
Holy Ghost who was given to all alike. Hence, with a
unanimity, which is not only charming, but also a pled e
of the success of the expedition, they set them apart for
the work indicated.
The beauty of the picture consists in the simple, child-
like faith in the literal words of Christ concerning the
work of the Holy Spirit, and the action of all harmonizes
with this literal interpretation of the promises of Jesus,
and, as might be expected, the outcome of the expedition,
thus inaugurated, was most satisfactory.
But again, Paul with Silas as a companion is on an
evangelistic tour, not commenced, it is true, with the same
formal sanction of the Spirit, but all the same under His
immediate supervision. This is shown by the fact that
there were distinct interpositions on His part to prevent
them going to waste their energies in Asia or Bythinia,
and to guide them to the exact points where they could
accomplish the most for the Master. So, whether it was
by a distinct voice heard in the centre of their being, by
DIVINE OUIbANCE. 65
a vision of the night, or by the apparent deductions of
a reasoning process, in all their movements they con-
sciously verified that the promise of Christ, " He shall
guide you into all truth," was no mere sentiment to
them, but was a substantial promise which they proved
for themselves, in all the acts of life.
And moreover it is evident that when they, the early
teachers of the truth, spoke of receiving tjie Holy Ghost
and walking in Him, they always included this prac-
tical thoucjht of guidance throuorh Him as the one and
only law of life. And so generally was this under-
stood, that they necessarily did not feel called on to be
constantly emphasizing the fact. The Holy Ghost had
not yet been robbed of His personal identity in the
churches, or emasculated down to a mere influence, or
His work in the human soul confined to simply witness-
ing to sins forgiven, and testifying to the divine origin
of spiritual blessing, as is the case in the present day.
Hence there was, obviously, no cause for discriminating
against this modern teaching, seeing it had not yet
appeared.
True, the mystery of iniquity had already begun to
work, as is indicated in the letter to the Galatians — the
little leaven had begun to permeate the whole lump.
But that leavening process, which has in these days
infected the whole church, was not then sufficiently pro-
nounced to be noticed in all the writings on the subject
of the gift of the Holy Ghost.
Hence when Peter, on the day of Pentecost, promised
the Holy Ghost to all believers, he did not find it needful
to explain minutely concerning the office of the Spirit,
56 DIVINE GUIDANCE.
as described by Christ, but evidently implied that — in
receiving Him — Christ's minute descriptions would be
fulfilled to the letter in their lives.
Again, when Paul met the twelve Ephesian disciples
and was the means of their receiving the Pentecostal gift,
we find him leaving them in the hands of the blessed
Spirit as if He, the Spirit of truth, would guide them
into all truth.' As if to obtain and retain the Heavenly
visitant was to retain and show forth in the life the
highest ideals conceived concerning the possibilities of
grace.
And so we conclude this chapter concerning the pro-
mise fulfilled, as if a guide had conducted the traveller
to some proud eminence, and after directing attention to
a few of the prominent features of the magnificent land-
scape, as point after point in their progress was reached,
he now leaves him with the whole sublime panorama
before him to observe and muse at his leisure.
Behold the promise of Jesus fulfilled, not only as
one magnificent whole, but in each minute detail, with
anerrinor exactness I
PTVINE GUIDANCE. 5*7
CHAPTER VII.
THE TRUE ARGUMENT.
WE take our strongly intrenched position that the
Bible alone can establish or disprove the doctrine
of the Holy Spirit as guide into all truth.
Now, whilst having traversed but part of the ground,
sufficient has been gone over to put it beyond question
that the doctrine is taught clearly and emphatically in
the sacred Scriptures.
Nevertheless, we would suggest that it is foolish in
the extreme for any sincere lover of truth to leave this
part of the subject with the least trace of doubt in the
mind. If there be a residuum of doubt, the subject is of
such practical importance that by all means it should be
again traversed and further investigations made, till the
assurance becomes complete that Christ promised, with-
out limitation, that the Holy Spirit would guide the
willing believer consciously into all truth, and that the
early disciples so understood Him, and illustrated this
their belief both in their writings and their lives. /
Further, we maintain that the practice and belief of
more modern Christians cannot be successfully contrasted
with the early disciples, as an argument, to weaken the
force of either Christ's words or the preaching or teach-
ing of these first witnesses to the truth. If there be
shown to be any discrepancy between them, it simply
58 mviNE GUIDANCE.
and only tells of modern Christians coming short of their
full Pentecostal privileges. But it is the part of true
wisdom to be so possessed with the strength of the Scrip-
tural arguments establishing the fact of the guidance of
the Spirit as a vital part of the system of Christianity,
as to defy all efforts of reasonings many, or even appar-
ent difficulties in the way, to weaken their force.
Furthermore, it must be accepted as a truth, revealed
from God to man, and in no other way can it be received.
But the Christ who promised it spoke the mind of God
with authority, and established that authority by rising
from the dead. If Christ then was and is the true reve-
lation of God to man, then the possible guidance of every
man into all truth by the Holy Ghost, who is given unto
him, is a part of that revelation, and, therefore, like the
mysteries of the atonement, or the apparently impossible
fact of a general resurrection, it stands or falls on the
divinity of Christ, and on that alone.
And be it well understood, that in this discussion,
whenever we refer to the guidance of the Spirit, we
mean conscious knowledge of the fact, on the part of
the one so guided.
It would scarcely be in keeping with the dignity of
the man Christ Jesus, to suppose that in all His minute
promises concerning the offices of the Spirit, He was
simply referring to the general superintendence of God
over the world and His creature man. This truth was,
before His coming, sufficiently clear to the heart of hu-
manity. It was already the theme of the poet's song
and of the prophet's teaching in the Israelitish nation,
and had been from the beginning. Hence there would
DIVINE GUIDANCR 59
be no significance or value whatever in any promises
concerning this thing that did not imply the conscious,
unmistakable presence of a Divine guide who would
make Himself known to the recipient of His favor.
This clear and positive statement is not only the in-
evitable inference from all Christ's utterances on the
subject, but is amply borne out in incidental illustrations
in the lives of the early disciples. When it is narrated
yiat the Holy Ghost said, " Separate me Barnaba-s and
Saul for the work whereunto I have appointed them," is
there any room for imagining that they, the disciples,
were not sure as to the person speaking to them ? Who
can add clearness to the statement that when Paul es-
sayed to go to Asia, or to Bithynia, the SpiHt suffered
him not? How did Philip know that the Spirit told
him to join himself to the Egyptian eunuch ? We would
feel like apologizing to the reader for taking so much
time to establish what ought to be accepted as self-evi-
dent, were it not that the persistent efforts of modern
writers and teachers have tended, almost universally, to
throw doubts on the whole subject of conscious guidance
by a recognized person as being really meant by Christ
and the apostles when speaking of the Spirit's work.
But we declare it as our positive belief, that unless
this common-sense thought be connected with the whale
subject of Divine guidance, the doctrine of the Holy
Spirit as guide into all truth becomes a delusion and a
snare, and time spent on its investigation is worse than
wasted.
And manifestly, if conscious Divine guidance is not
guaranteed by the Gospel, then the fact should be stated
60 DIVINE GUIDANCE.
in clear-cut sentences which would unmistakably bring
out this testimony. It is a serious matter at this point
to deal in vague, meaningless expressions. Christ either
promised that his followers might accept the Holy Spirit
as a personal guide into all truth, revealing Himself to
their consciousness in so doing, or He did not. If He
did not, but only emphasized the truth, already revealed
to men, of God's general superintendence of the world,
then the whole subject ceases to be of practical import;
ance. For what practical difference does it make to me
to be informed that the third person in the Trinity has
now exclusive charge of the general and particular pro-
vidences of life ? It can, in the nature of the case, only
appeal to my curiosity.
But the case is entirely different if I am informed that
the third person in the Trinity has condescended to make
Himself known to me as teacher and guide, giving me
unmistakable evidence of His continued presence by
becoming to me the one and only law of my life, so that
with comparative ease I may prove at all times and in
all places what is that good and acceptable and perfect
will of God.
Whilst the first mentioned generalized truth would
be no additional revelation whatever, the latter must
command my attention, as promising practical benefits
beyond expression.
Now, granting that the promises of Christ concerning
guidance have reference to conscious guidance into truth,
then it is further evident that unless that gnittance com-
prehends all truth, it is still a valueless doctrine. For
the very quality that gives intrinsic value to Divine
DIVINE GUIDANCE. 61
guidance is the certaiuty ot* knowing that we are taking
the right course in being so guided. If then it can be
shown that only in some things has the Spirit undertaken
to guide believers, then it follows that unless clear, un-
mistakable rules are furnished us, showing, without
doubt, when and concerning what things He proposes to
efuide us into truth, we could never be certain of His
guidance in anything, for there would ever be in the soul
the fear that — concerning the matter in hand — it was not
included amongst those things in which guidance Divine
might be obtained.
Now, as a matter of fact, these clear, unmistakable
rules are not given in the Bible — no, nor even hinted at.
So it follows that positive Divine guidance must be pro-
vided for every moment of life, or, in the nature of the
case, there can be no such guidance whatsoever.
We shall therefore proceed with what further investi-
gations the subject demands, on the assumption that it
is clearly established that the doctrine of conscious,
Divine guidance by the Holy Spirit, for every believer,
stands or falls with thediyinity of theLord Jesus Clirist ;
that whatever may be the difficulties surrounding the
subject, and however those difficulties may be enhanced
by the misunderstandings and errors of those who have
studied the subject, or professed to illustrate it in their
lives, still the fact remains unatfected ; they no more
destroy its existence than clouds succeed in blotting out
the orb of day.
62 DIVINE GUIDANCE.
CHAPTER Vin.
WHAT IS DIVINE GUIDANCE?
IT is now in order to examine into the nature of the
subject itself, that is, to answer the question that
characterizes this chapter ; and it will now be better
understood why we have delayed to this stage of the
argument to so investigate it.
The quaint Isaak Walton emphasized a truth, too often
ignored, when he insisted on it that the first step in the
art of cooking one of his tinny friends of the running
brook was to catch the fish, and the application of this
sage remark is obvious here. It were a strange proceed-
ing to commence to discourse about the doctrine of Divine
guidance, its nature and its modes of operation, whilst
the slightest uncertainty remained concerning its exist-
ence. But now that we know of its certain existence,
the question as to what we shall do with it is both inter-
esting in the extreme and far reaching in its practical
consequences.
" What shall I do with Jesus which is called Christ ?"
might well disturb the easy-going, voluptuous Pilate, for
he could not ignore the patent fact that He was on his
hands to be disposed of one way or another — there was
no possible middle course. So with us this wonderful
subject, which takes us as individuals in the circle of its
mighty orbit, demands of us an answer to the question,
DIVINE GUIDANCE. , 63
What shall we do with the doctrine of Divine guidance ?
and plainly intimates that our answer, in its practical
form, links itself with our eternal interests.
But the answer which the former chapters indicate
will reply to the question with sufficient clearness for
the present stage of our researches, viz., It is some inti-
mation to our consciousness by the Holy Spirit whereby
we know that'we are taking that course in all things,
from moment to moment, which is the best possible under
the circumstances, and which is therefore pleasing to
God, and satisfactory to ourselves. Less than this could
not be Divine guidance, more than this can hardly be
desired.
When Scripture promises to man the forgiveness of
all his past sins and iniquities it appeals to a conscious
sense of want in man, and one of the proofs to the for-
given sinner that the act of grace emanates from the
Divine heart is the fact that that sense of need is abso-
lutely met.
So, too, in its appeals to the fear of death and future
retribution, it discourses concerning facts in the soul's
consciousness, and when they are, according to promise,
taken away from the child of God, the sense of com-
pleteness in the work done speaks eloquently of the
presence and power of God.
So, when the Bible promises guidance into all truth,
it appeals to a felt want in the life of every believer.
" Guide me, O Thou great Jehovah,
Pilgrim through this foreign land ;
I am weak, but Thou art mighty,
Lead me by Thy powerful hand,"
64 DIVINE GUIDANCE.
voices the aspirations of every sincere servant of the
Lord Christ, and so, reasoning from analogy, this pro-
mise, to prove its Divine origin, ought, when fulfilled, to
satisfy every legitimate longing of the soul of the Chris-
tian in this direction. And until that consummation,
most devoutly wished by all, is realized, it ought not to
be admitted that the promise is fulfilled in any indi-
vidual case.
Gospel measure, indeed, is always on the line of "ex-
ceedingly abundant above all we ask or think," and so
in this case also the abundant supply in guidance Divine
should measure up to the sublime character and the
exhaustless wealth of the bestower. " That we having
all sufficiency in all things," " Who giveth to all liberally
and upbraideth not," " If ye then being evil know how
to give good gifts unto your children, how much moie
shall your Heavenly Father give !" " My God shall sup-
ply all your need according to His riches."
Such are samples of beneficence when it is measured
out from His own resources by God Himself. Hence it
is right to expect that when the full measure of God's
idea concerning the promise of guidance is reached in
human experience, there should not only be no lack to
apologize for, or explain away, but language should
prove " all too poor " to express the sense of satisfaction
concerning the exceeding fulness of Gospel measure,
whereby are done unto us exceeding abundantly above
all we asked or thought.
Hence our contention here is that the experience in
our lives of what is meant by the guidance of the Spirit
should sweep away all our former ideals as far too low
DIVINK GUIDANCE. 65
to measure up to its sublime fulness, and therefore, in
place of finessing to bring the standard of our expecta-
tions down low enough to make it possible for God to
reach them in our actual experience, we should the
rather despair of having them high enough to meet the
ability, yea, and pleasure of Him who illustrates in His
acts the truth of His own law : " It is more blessed to
give than to receive."
Then take the thought of doing all things so that life's
record will be pleasing to God, and different passages of
the Bible clearly imply the possibility of this desirable
experience : " That you may walk worthy of God unto
all pleasing," " That you may prove what is that good
and acceptable and perfect will of God." Wesley has
strung the thought of these and similar passages to his
lyre in words familiar to many :
" I want the witness. Lord,
That all I do is right
According to Thy will and word,
Well pleasing in Thy sight."
Now if provision is made in the Gospel system where
by we may have the witness that our acts please God,
when completed, is it any greater tax on thought or
desire that we should know, even while the acts are
being done, that His smile of approval rests upon us ?
But how have this approving smile unless we know we
are doing the best possible under the circumstances ?
But this, however, is only another name for the guidance
of the Spirit into all truth, and so even from the Scrip-
tural starting-point of walking worthy of God unto all
pleasing, we inevitably arrive at the doctrine of Divine
5
66 DIVINE GUIDANCE.
guidance in its must pronounced form. And thus the
deeper our researches the greater the number of argu-
ments — all focussing in the one grand thought of con-
scious Divine guidance into all truth for all who accept
the rich provisions of grace made and provided for them.
But, granted the correctness of the definition, how
account for, or explain the manner of that conscious
knowledge of the soul concerning the will Divine ? How
know that of a certainty the Holy Spirit communicates
to our inner consciousness concerning His mind and will ?
Now, before undertaking to investigate this parfc of
the subject, we call attention to the fact, that it must be
conceded to be of secondary importance. The great and
important fact is that He, the Holy One, does undertake
to make known to us continually the mind of God con-
cerning being and doing according to His good pleasure.
This being admitted, it rather belongs to the domain of
curiosity to learn as to the manner of the operations of
the Spirit. The employe who engages to serve his em-
ployer faithfully rightly feels that he has carried out his
part of the contract when he has performed his allotted
tasks, after being fully assured of the mind of his em-
ployer concerning them. To him it is, comparatively
speaking, immaterial as to whether he learns of his du-
ties by letter, by telegraph, by telephone or by word of
mouth. The manner of communication to him is the
master's business, and if he fails to learn his mind
through no lack of attention on his own part, then,
clearly, he cannot be blamed for failure to carry out the
master's wishes.
So in this case. If the Holy Spirit has undertaken to
DIVINE GUIDANCE. 67
be to the believer his sole law in his life's work, then
absolute willingness to obey Him, when he clearly, un-
mistakably understands His directions, fulfils all right-
eousness, even if there should be any failure on the part
of his Guide to make him know the will of God con-
cerning him.
These two propositions certainly go hand-in-hand.
If the one be granted, the other must be admitted, and
indeed, like a good rule, they will work both ways. For
if the Holy Spirit as guide cannot clearly and unmistak-
ably bring to the consciousness of the child of God the
knowledge of His will under all circumstances, then
manifestly He cannot guide him into all truth.
But, having arrived thus far in our investigations, it
is evident, that the most sensible course to pursue, in
continuing them, is to commit ourselves to the practice
of the knowledge thus gained. For if it is perfectly cle.ar
to the mind that Scripture sets forth the Blessed Spirit
as the guide paramount to the Christian, and if it is
certain that He can make known the will of God to the
soul of the believer continually, and if, further, our re-
sponsibility concerning guidance absolutely end* when
we present the attitude of honest purpose and willing-
ness to do the will of God at all costs, so soon as it is
known, then it is evident that nothing is more in accord-
ance with the dictates of reason, common sense and the
Bible, or with our welfare both for time and eternity,
than to gladly abandon ourselves without reserve to the
Holy Spirit, and commence to be led by Him from this
moment on into all truth.
But whilst this course appeals to our reason as the
68 DIVINE GUIDANCE.
true course of action, and is the speediest way to the
solution of all imagined difficulties connected with the
subject, yet, being the way of faith, it appeals so to our
fears that hesitation, more or less prolonged, has charac-
terized every seeker after truth, no matter how sincere
or earnest in his quest. We
" Linger, shivering on the brink,
And fear to launch away."
But it is an encouraging thought that to us lingering
hesitating ones, even when giving undue prominence to
our fears, the golden gate into this rich banqueting house
of the kinordom of ffrace still remains unclosed, and, after
prolonged delay on our part, still woos us by its open
portals to enter in to our own delight and the glory of
its founder. For, " if any of you lacketh wisdom, let
him ask of God who giveth to all liberally and up-
hmideth not"
DIYINE GUIDANCE. 69
CHAPTER IX.
THE MANNER OF DIVINE GUIDANCE.
XJOW whilst it is true that the methods which the
\ Holy Spirit may use in making known to us indi-
"^ vidually the will of God can only be known in the
fact of such guidance, that is, by the actual experience
of the fact, still there are many things which may be
said in connection with this part of the subject whose
tendency will be to clear away false views and presumed
difficulties to the advantage of all concerned.
Strange and phantom- like notions prevail in the minds
of many concerning the methods employed by God in
making His will known to individual man in the earlier
history of the race, and, unconsciously, these methods
are accepted as necessary concomitants of such commu-
nications from God to man. And hence, insensibly, we
arrive at the place where the phenomena attendant on
the fact are exalted above the fact itself.
Take, for instance, the case of Abraham. God com-
municated to him His wish that he, Abraham, should
leave Ur of the Chaldees and go to a land He would
show him, and that in so doing He would greatly bless
him in various ways. Now the simple fact that God
comnmnicated this knowledge to His servant, so that
Abraham knew, of a certainty, the mind of God in the
matter, will link it tu uvery insUucc in the history of
70 DIVINE GUIDANCK
the world where a man was conscious of knowing the
mind of God concerning any matter, however dissimilar
the phenomena connected therewith.
Therefore, if a servant of God to-day learns with
certainty that it is the will of his Master that he, for
instance, should go to Africa, or China, as His mission-
ary, this his call to leave home and friends and go to a
foreign land is exactly similar in all essentials to the
call of Abraham, provided, of course, that the call, in
the latter case, is distinctly and directly from God, and
is not the outcome of a reasoning process.
Certainly 'the attendant circumstances may exalt in
importance the one far above the other. But granted
the fact of direct communication from God to the con-
sciousness of both, and there is no essential difference
between them, as to the doctrine of Divine guidance.
And if the subject is looked at with sufficient care, it
will be seen that the element of certainty is but little
affected by outward phenomena. It is the inward per-
suasion, the conscious knowledge, that gives steadiness
to action and is the real bed-rock of faith.
Imagine Abraham letting his whole career in life be
swayed by any mere visible tokens of the Divine call,
and see what room there would be for a vacillating
faith. Suppose he could tell his friends of hearing an
audible voice speaking to him from the Heavens, or of
a wonderful vision by day or by night, or even of an
angel or angels appearing to him with the commission,
there would not be wanting some Eliphaz the Temanite,
or Bildad the Shuhite, or Zophar the Naamathite, who,
with well-rounded sentences, would prove to him the
DIVINE GUIDANCE. 71
possibility of accounting for these phenomena as the
outcome of undue mental strain, or physical disorgani-
zation, or the result of a mind slightly deranged through
the fact of ancestors given to psychological pursuits,
and that, therefore, it would be contrary to every dic-
tate of reason and common sense to stake the fortunes
of a lifetime on the bare possibility of these apparent
visions not being pure hallucinations.
We readily grant that any or all these extraordinary
accompaniments might in kindness be used and are fre-
quently employed by God for arresting attention and
strengthening faith. But we maintain that faith that is
built on anything other than the conscious knowledge
of God's will, as imparted by God Himself, rests on a
precarious foundation ; and we suggest that, in place of
extravagant importance being attached to strange phe-
nomena, the tendency should rather be to discount
them in this connection ; a thought which Jesus seemed
to have in His mind when he remarked to the doubting
Thomas, " Blessed are they that have not seen, and yet
have believed."
Then, in this connection, closely scan the fact of th«
witness of the Spirit in the history of every truly con-
verted child of God, and it will be seen that in every
genuine instance the ground of confidence is real, heart-
felt knowledge of the fact of such witness. True it is
that there is endless variety in the accompaniments and
surrounding circumstances of this Divine persuasion, but
at best these are regarded as the casket which contains
the jewel ; and it is at once recognized by all as a sign
of the spurious nature of the work done, or of some
72 DIVINE GUIDANCE.
weakness in the individual, when there is evinced a ten-
den^ to exalt in the estimation the casket above the
jewel it contains.
And so the real value of Christian testimony consists
in conscious knowledge of sins forgiven, through the
witness of the Spirit received into the inner conscious-
ness of the soul so forgiven. The narrations of the
circumstances, or even phenomena, attendant on this
wondrous fact may be, and frequently are, of thrilling
interest, and their very variety in the cases of different
individuals gives a pleasing charm where numbers give
their spiritual history. But they all take their signifi-
cance from the glorious fact they enshrine — God making
known to individual man His mind by direct, distinct
communication.
Now, just as in the witness of the Spirit to the soul of
man concerning sins forgiven, the great central fact is
the witness itself, whilst all the circumstances surround-
ing that fact, although interesting, are of secondary
importance, — so in the case of all co|nmunications to the
soul by the Holy Spirit, as guide into all truth, the great
central fact is the consciousness of knowing the will of
God through the Spirit, whilst all the methods He
adopts, or the variety of circumstances surrounding
it, are of vastly inferior value. These all may be the
casket, and may be, in their richness and volume, worthy
of what they contain ; but the enclosed gem is the " pearl
of great price" which will repay every one who sacrifices
all he has to obtain it.
Therefore it follows, that so long as the fact of Divine
guidance exists, its value is neither enhanced nor dimin-
DIVINE GUIDANCE. 73
ished by its surroundings, whether these be of the nature
of dreams, visions, voices, impressions, reasoning pro-
cesses, intuitions, providences, human helps or Scripture
passages.
74 DIVINE GUlDANUfc.
CHAPTER X.
THE MANNER OF DIVINE GUIDANCE
CONTINUED.
AS without faith it is impossible to please God in our
attitude to Him in all things, so in this matter of
guidance perfect faith in God the Holy Ghost is
absolutely necessary that we may be led of Him into
all truth.
But faith in Him includes in itself the absolute aban-
donment of our whole being to Him, that He may be
able to utilize every avenue of approach to our con-
sciousness for His purposes, and control every power
and quality which goes to make up our being.
And the result of this complete surrender to God is
the mystery hid in the ages, but which is now revealed,
viz., God in the person of the Holy Ghost becoming
identified with every part of our being as " Christ in us,
the hope of glory," until the strange, anomalous state
exists where it may be said to be — I and yet not I ; or
to use apostolic language, " I labored more abundantly
than they all, yet not I, but the grace of God which was
with me ; " or the still more emphatic words of Christ,
" It is not ye that speak, but the Spirit of your Father
that dwelleth in you."
Now one of the abounding errors in the history of
this doctrine is the persistent effort on the part of many
DIVINE GUIDANCE. 7o
to confine the operations of the Spirit to a liinited part
of the domain of human powers. Hence some make im-
pressional guidance synonymous with Divine guidance.
Others will add, to this limited part of our susceptibili-
ties, visions and dreams, and other strange or startling
phenomena, but confine His operations, in their creed, to
these narrow bounds. Still others, with rigid law and
stubborn will, limit His powers of impact upon the hu-
man soul to the simple channel of Scripture language.
But it is evident that all these limitations are the
sure sign of that unbelief whose existence in the heart
absolutely prevents full-orbed guidance by the Spirit.
For it is manifest that, in dealing with us, the Holy
Spirit must act upon us as intelligent beings to whom
has been entrusted the royal quality of untrammeled
free-agency. Hence all His operations must be in har-
mony with this our nature, and therefore are absolutely
limited by our freedom of choice. He only then can, in
the nature of the case, guide us to the extent of our
perfect willingness to be so guided.
Now perfect willingness on our part must of necessity
be the outcome of confidence in the Spirit's character
and ability, that is, it is synonymous with fg,ith, so that
in vain that man looks for Divine guidance in his life
who does not abandon himself with all his powers to
the Spirit, that He, the Guide Divine, may utilize all
these powers for His work of making him acquainted
with the perfect will of God as it concerns him.
Hence it follows that the man who is really guided
into all truth by the Holy Ghost is as certainly so led
when apparently following the simple intuitions of his
76 DIVINE GUIDANCE.
being, as when acted on by intense reasoning, or the
rarer phenomena which occasionally, comet-like, rush
into his being.
As above mentioned, many have exalted the strange
phenomena known as impressions into the place of the
peculiar work of the Holy Spirit, and the error has been
with ease perpetuated because of the superstitious awe
with which the phenomenon has been and still is regarded
by even some great and good men.
The confusion which has existed and still exists around
this section of the question will be better understood by
reproducing an incident in the life of the late Dr. Bangs.
When a young man he was appointed to a circuit in
the Western Peninsula of Ontario, and on one occasion,
whilst passing, on horseback, one of the log cabins of the
early settlers, a deep impression came to him that he
ought to go into that house and make a pastoral visit,
but the deep snow around the building and other diffi-
culties inclined him to pass along without calling. As
he went further away, however, from the spot, this
strange impression deepened more and more, and became
so strong, that, after riding upwards of a mile beyond, he
actually turned back, W:5nt to the cabin and — found it
empty !
Now, strange as it may appear, not only other writers,
but Dr. Bangs himself, used this simple incident to throw
discredit on the whole doctrine of conscious Divine guid-
ance. And yet, if looked at closely, it will be seen that
its bearing on this doctrine is very slight indeed.
Impressions, like dreams, come alike to saint and sin-
ner, and of themselves affect the subject in hand no more
DIVINE GUIDANCE. 77
and no less than any other phenomena of mind or mat-
ter. To this day philosophy i.s at fault in striving to
account for them, and can lay down no safe rules by
which to regulate them. Still it is a puzzling fact that
some impressions, when followed, secure advantages to
the one so obeying their weird, semi-supernatural voice,
whilst others leave the party so following them the
sport of an illusion.
Now if Dr. Bangs had looked beyond the impression
to the Guide Divine till he knew distinctly His mind in
the matter, then the course he took would be an illustra-
tion of Divine guidance ; but as there is no evidence to
show that he did so, we can dismiss this and all similar
incidents as having no real connection with the subject
in hand.
He treated the impression after the ordinary way, and
in this instance was made the dupe of an illusion.
Impressional guidance, we further remark, does not
change its character when given pious names, and he
who abandons himself to its gyrations will make a tor-
tuous pathway through life — whether he goes by the
name of infidel, spiritualist, or Christian.
But, whilst impressional guidance is neither scriptural
nor rational, it does not follow that the Holy Spirit may
not use impressions, like any other susceptibility of our
being, in His work. Indeed we should expect Him,
with unerring wisdom, to enable us to accept the good
from this source, when practicable, and reject the evil,
and thus prove the superiority of the Spirit-led follower
of Christ in this respect to all others.
And the same reasoning applies to dreams, visions and
78 DIVINE GUIDANCE.
other extraordinary phenomena of our being. Should a
dream arrest our special attention, in place of applying
to it the rule^ of the sceptic, and striving thereby to
banish it from the memory, — through the ever-present
Counsellor Divine we learn if it is charged with any
lesson for our benefit, and if not, it is at once relegated
to the class of dreams or visions to be forgotten, and no
matter how startling its character it speedily passes
away.
Thus we further emphasize the teaching of Scripture,
that he who would secure the full benefits of Divine
guidance can come to the H(^ly One with no limitations,
the outcome of presumed superior knowledge concerning
visions, dreams or impressions, or any other phenomena
of mind or matter ; but must frankly and fully surren-
der every department of his being, as to an absolute
sovereign, who must have right of way through every
channel of that being : " For who knoweth the mind of
God, or being His counsellor hath taught Him ?"
This general truth reaches much further in its appli-
cation than many imagine. For if the Holy Spirit, the
co-equal of Father and Son, refuses to guide him into all
truth who puts any limitations upon Him either as to
prescribing or circumscribing, then it follows that con-
fining Him in His operations even to the written word
would be manifestly so doing. And hence it is evident
that they who stipulate beforehand what place the Bible
should occupy in this connection must, perforce, fail in
obtaining the full direction promised by Christ and
ready to be imparted by the Blessed Spirit.
That this axiomatic truth is not accepted by many
DIVINE GUIDANCE. 79
must be admitted, for abundant facts testify to it ; nev-
ertheless we hesitate not to say that it is absolutely
necessary to accept it and that without reserve.
For any stipulations, even in this direction, imply lack
of confidence in the Holy One, which is, as shown above,
simply another name for want of faith. And unbelief
always has and always will be an effectual bar against
the Spirit's work. One of the great indictments against
the unbelieving Israelites, who perished in the wilder-
ness, was that they " limited the Holy One"
But, whilst not permitted to so limit Him, it does not
follow that He will not use freely the sacred Scriptures
in His work of guidance, or that He will put an embargo
upon our Bibles and constitute them forbidden fruit, or
place cherubim, with flaming swords, to cut off all access
to the lively oracles.
To hold such thoughts concerning Him would make
impossible that loving confidence in Him which is neces-
sary fur faith's foundation.
But whilst on the one hand He must have limitless
control, even refusing to be hampered by our notions of
Scripture utterance, on the other hand, He needs not the
assistance of human device to aid Him in reaching our
inner consciousness, such, for example, as opening sud-
denly the Bible, and noting the passage that first catches
the eye, placing the finger, with averted face, on some
one verse, and then noting its contents, and so assuming
that the Holy Spirit guides the eye or the finger as to
secure the knowledge needed for the present emergency.
It is true that the Holy Spirit demands right of way
here also, and may not be questioned as to His right to
80 DIVINE GUIDANCE.
require or permit us to pursue just such a course at
times to learn the will of God concerning any matter.
But he who adopts this method, as a rule, or would con-
fine the work of the Spirit to guiding the muscles of the
hand or the eye so as to secure suitable passages, is in
extreme danger of making a mere fetish of his Bible,
and will most assui'edly fail in his quest after guidance
into all truj/h.
The same line of argument will at once show that,
whilst we may not oppose our reason as a bar to the
Spirit's work, without forfeiting all the benefits promised
in connection with this subject, that, at the same time,
He has full right to guide us through all the powers of
the mind. And a conviction arrived at by a distinct
reasoning process may be as clearly understood in the
consciousness as the voice of God to the soul as if that
conviction came to us through any other channel, nc
matter if purely miraculous in its character.
And the same may be said of common sense or intui-
tive knowledge. It matters not how or what methods
are adopted, if we are led by the Spirit, evidently, we
must reach the truth, or the Holy Spirit fails in His
ability to make good the promises of Christ.
But the question is often asked. Does the Holy Spirit
ever lead contrary to reason or the Bible ? Now, whilst
we hesitate not to reply that neither is possible, never-
theless He may require us to follow Him with reckless
faith when He guides contrary to our notions of Bible
teaching, or even of what is reasonable.
For if the Holy Spirit in His work on the human
heart contradicted His work as Inspirer of the Bible, or
DIVINE GUIDANCE. 81
even threw contempt on reason or intuition, the gifts of
God, there would be rare confusion in the household of
God, for it would illustrate Christ's description of a
house divided against itself. It could not long stand.
All this is so certain that it needs no demonstration.
But on the other hand, it is by no means certain that
the one who looks for Divine guidance has the perfect
mind of God concerning all Scripture, nor yet is capable
of pronouncing on every operation of his mind as a part
of an absolutely correct reasoning process. Therefore,
to arraign the Holy Spirit at the bar of our reasonings
or notions of Bible truth would be manifestly absurd, and
necessarily prevent the possibility of Divine guidance.
Therefore in epitomizing the above thoughts and rea-
sonings in a definite reply to the question asked,'^ve
maintain that the Holy Spirit guides into all truth, as
an absolute sovereign, who brooks no limitations on the
part of finite man to His benign sway ; and whilst He
always guides into truth which is in perfect harmony
with the Scriptures, the inspired word of God, and
with every emanation of God, as reason and intuition^
nevertheless He is not amenable to the law of human
reason or human notions of what is revealed truth.
And further. He claims right of way throughout every
part of our being, that all our powers of mind, body and
estate may be utilized by Him in securing for us the
fulfilment of all Christ's promises concerning guidance
Divine.
82 DIVINE GUIDANCE.
CHAPTER XL
THE EXTENT OF DIVINE GUIDANCK
INCIDENTAL ILLUSTRATIONS.
WE have in Hiore than one place ah-eady indicated
our answer to this thought. But as the hottest
contests are about this part of the subject, it will
be necessary to be still more exhaustive in its treatment.
We have noticed that incidental illustrations awaken
the dislike of many, and we presume the reason is that
their tendency is to bring the subject out from mere geii-
eralized thought into practical workable shape.
This awakens the suspicion that generalized statement
as far as practical results are concerned is like mimic
warfare, a pleasing spectacle to all, and awakens no
opposition from any, seeing it neither calls for real ex-
posure to danger, on the one hand, or for definite results
on the other.
One may indulge in fancy word-picturing concerning
the glorious nature of guidance into all truth, and be as
extreme and comprehensive as the Scriptures are in
statement, provided he ends with a prayer for its attain-
ment or an exhortation to secure its benefits. For in
that prayer or exhortation the hearer detects the absence
of any call to a real warfare, and is conscious that the
whole subject can be dismissed with a pious aspiration
unuttered or expressed.
DIVINE GUIDANCE. 83
Hence as our object is stern, uncompromising battle
for the truth — truth not only to be accepted in its gen-
eral aspects but to be utilized in every-day life by all
lovers thereof — we shall not shrink from running the
gauntlet of possible hostile criticism through utilizing
incidental illustrations drawn from personal history;
and we shall use personal references in this connection
chiefly for the reason that we are best acquainted with
such incidents, not only with the incidents themselves,
but with all the motives and arguments accompanying
them.
We are fully aware that this method of argument will
leave us open to the suspicion of being swayed by un-
worthy motives. But the extreme value of the subject
in hand and our intense desire that many others should
become partakers of all the far-reaching advantages con-
nected therewith, is our excuse for braving such criticism.
We have in a former chapter alluded to the subject of
impressions. Once when stationed on a mission, the fol-
lowing incident occurred. We had left home to be ab-
sent several days. But on the morning of the first day
of absence, a strong impression seized us that we should
return home, as being particularly needed there. So
strong was this impression that we felt it would shadow
our footsteps continually if we went on with our intended
work.
But the business in hand waK urgent, and so we were
in a puzzling dilemma. On the one hand was the possi-
bility of being made the dupe of an illusion, at the cost
too of serious neglect of needed work. On the other,
was the possibly continued uneasiness from the appre-
84 DIVINE GUIDANCK
hension of impending calamity. Now we maintain that
the history of such incidents is that sometimes when the
impression is followed the result is satisfactory, and
sometimes not ; and few persons there are who do not
know this by experience.
True it is that the instances where benefit has been
the result are the ones which are paraded both in print
and conversation, whilst the others, probably a more
numerous class, are consigned to oblivion, and so the
whole subject of impressional guidance, like patent medi-
cines, has been advertised on its occasional merits.
But the desire came to us at that time to see if there
was not provision made in the gospel to settle this per-
turbing question, once and forever, by learning exactly
what to do, so that whilst doing it we might know with
absolute certainty that we were taking the right course.
We examined, in memory, for we had not as yet arisen
from our couch, all Scriptures bearing on the subject,
and finally settled on the promise contained in the first
chapter of the epistle written by James.
" If any man lack wisdom." This we admitted was
our case. We lacked the wisdom of knowing with cer-
tainty which course was the better to take. " Let him
ask of God, who giveth to all liberally and upbraideth
not." Thus encouraged we asked of God what course
we should take, but still our hesitation was not gone.
Manifestly then something more than formal asking was
needful. " But let him ask in faith, not wavering." " For
let not that man (who wavereth) think that he shall
receive anything from the Lord." So clearly it was
necessary to get a practical idea of what faith meant in
this connection.
DIVINE GUIDANCE. 85
We shall not weary tlie reader with all tlie thoughts
and reasonings of our mind at this point. Suffice it to
say, that the result was that again we asked God for
wisdom, with the understanding, on our part, that it
would be given us freely, and that then in taking the
course that seemed best we would be acting out God's
wisdom in the matter, assuming that whatever might be
the apparent, immediate results, we could and would
positively believe our course then taken the very best,
and that that confidence must last to the very judgment
day.
Thus treated the impression deepened, and we returned
home, not as led by our impression, but as led by the
Holy Spirit, who, in this case, used an impression, ac-
cording to His sovereign right, to make known to us His
good pleasure.
The sequel of the story proved the urgent need of
returning home at that time, indeed, our return home
was of such conspicuous impoi-tance that the whole inci-
dent stands out in our life as calling for adoring gratitude
for signal mercies received at the hand of the God of
providence.
But although the incident itself is of thrilling interest
to us, nevertheless, as an incident pure and simple it
sinks into insignificance when compared with the valua-
ble practical lesson concerning Divine guidance of which
it was to us the exponent. For since then no lingeiing
liesitation has characterized our life concerning the per-
plexing subject of impressions in connection with the
doctrine of Divine guidance.
As a matter of history, many an impression since then
has been fiung aside as of no practical value, whilst
86 DIVINE GUIDANCB.
others have been utilized by our Guide for important
results.
Has not the reader often had soul-trouble concerning
its inability to judge righteous judgment concerning men
and acts ? For example, conduct on the pai*t of a pro-
fessing Christian has been witnessed which plainly indi-
cated the absence of the spirit of the Master. But after
a short interval of time the same party has been heard
to speak, either in Christian testimony, or in prayer,
with great unction and power.
And now the unrest of soul begins. There may be
the sincere desire to believe that this apparent unction
is backed by a holy life, but the judgment sturdily re-
fuses to yield to the importunate pleadings of the sym-
pathies and pronounce on those actions as right, and so
the result is perplexity and trouble of mind, ending often
in loss of relish for the service of the Sanctuary, and not
unfrequently in making shipwreck of faith and a good
conscience.
Once, when enduring this perplexing trial, we resolved
to have it settled once for all through the ministry of the
Spirit, or know that there was no provision made for
such emergencies in the Christian's life.
The party in prayer was had in reputation by all, was
not only useful as a conspicuous official of the chui'ch,
but in his private character commanded the respect of
the whole community. But we had, unwittingly, wit-
nessed in him a spirit of retaliation which we could not
harmonize with the precepts of the Gospel of Christ, and
?so we were conscious that the old battle which had
never been settled by more than an armed truce was
recommenced.
DIVINE GtriDANCK 87
The subject of our thoughts was engaged in zealous,
unctuous prayer, and we were stri\ ing, with sincere
desire, to believe that his life harmonized \#ith his utter-
ances. Our success in this direction not being complete,
suddenly the thought came to us. Why not let the Hol}^
Spirit guide you into the truth concerning this thing ?
Again we put in practice the process of reasoning nar-
rated in the foregoing incident, althou^^.i for obvious
reasons in a much shorter space of time, and the outcome
of it all was that we came to the conclusion that there
was some radical defect in this brother's Christian expe-
rience, so whilst he was praying for others there was an
urgent call on us to pray for him, which accordingly we
did. And so, for some weeks after, whenever he led in
prayer, our sympathies were aroused in importunate
prayer that he might discover his error and learn the
more excellent way.
It was not long after that we had the satisfaction of
hearing this brother publicly testify that the Holy Spirit
had revealed to him the defects of his Christian experi-
ence, and that after an all-night struggle he had learned
to put on Christ after the New Testament pattern.
And so we have found the doctrine of Divine Sfuidance
not only helpful, but absolutely settling, in such serious
experiences of life where the demand is to judge righteous
judgments concerning our fellow professed Christians.
And we have further learned by experience that
righteous judgments in the Spirit, even when they are
condemnatory in their character, are not used as a cloak
of maliciousness, but by love are the means of enabling
us to serve one another.
88 DIVINE GUIDANClL
CHAPTER Xn.
INCIDENTAL ILLUSTRATIONS CONTINUED.
LAST winter there came to live in a house opposite
our residence a family consisting of father, mother,
and several small children. Both parents were open
sinners, being addicted to drink and the use of obscene
language, so as to often foul the night air and prove a
conspicuous nuisance to our part of the street. It was
all the more noticeable, as Bleeker Street makes some
claims to respectability, and they were the only family
that did not accord with its character.
After a time the propriety of our making a pastoral
visit to this habitation of open sin was forced upon us,
not only by our own thoughts, but also by the admoni-
tion of others. But all we did at the time was to direct
the attention of a policeman to the state of affairs over
the way, requesting him to look after the parties during
the late hours when the uproar enerally commenced.
Our reply to tlio.se who requested us to visit the family
as a minister and professed follower of Christ was, that
our time was not yet.
-" Now, here the practical question of great importance
codes up. Was it possible for us to know with restful
certainty that it was not proper for us to make a pas-
toral visit to that home at that time, with the admitted
possibility of never so visithig'it ?
DIVINE GUIDANCE. 89
This question is generally treated after a snap-judg-
ment sort of style, and, of course you should go, is uni-
versally the answer ; whilst many a KScripture passage
is quoted to enforce it, as, " To hiir. that knoweth to do
good and doeth it not, to him it is sin."
But our reply to this was, and is, that our action was
not the outcome of a hastily formed judgment, but the
result of many years of experience and close study of
the whole far-reaching question involved in this one
incident.
For, granted that of course it was our duty to visit
these wicked parents, thus providentially brought to
our door, why not of course visit other families near by,
who, although not so openly wicked, were known to us
as unforgiven sinners in the sight of God ? Or, indeed,
why not of course visit other families and find out their
spiritual needs, seeing we have a right to suspect that
the majority of all the families in the city are careless
of their immortal interests ?
Now it is evident that we could not visit all such,
and so from absolute necessity there must be a discrim-
ination on our part, a selection amongst many claimants
for the time at our disposal for such visitations.
Then comes up the question, How are we to know the
way to utilize our limited time for the best possible
results in such an illimitable harvest-field ? Shall we
decide, in an ofi'-hand way, that proximity and open sin
should decide as to the first claims on our time ? Well,
such arguments look plausible, and could easily be for-
tified by apparent Bible sanction. But let them be
adopted as a cast-iron rule, and to the thoughtful worker
they will soon be seen to have serious defects.
90 DiVINfi GtJIDANCt
But we wish it to be clearly understood that our quest
has not been for some rule of practice, which was to be
advertised on its occasional merits, whilst its more num-
erous demerits were to be ignored.
The question decided by us in refusing to visit this
home at that time was, Is it possible for us to know
with certainty the best thing to do with such an oppor-
tunity, and we took the ground when we decided not to
go just then, leaving the whole matter concerning the
future in uncertainty, that we took exactly the right
course.
Moreover, we were perfectly prepared to stand the
scrutiny of the judgment day concerning our decision in
the case. When we drew the attention of the police to
the street ntiisance we knew that we had, for the pre-
sent, done our whole duty in the matter, and so we went
on with our life-work, untroubled by any spectred un-
certainties visiting us during the times of prayer, or
thoughts of future retribution.
Once it was not so in our life. More than once have
we slowed up our horse, hoping that some pedestrian
ahead of us would turn into some other road and thus
not make it necessary for us to invite him into the
buggy and talk to him about his spiritual welfare, seeing
we shrank from such pastoral work at that time. We
were trying to regulate our pastoral work then by a
rule, and found our rule a hard taskmaster, and our-
selves a bond slave to its inexorable demands.
Not that we can speak of uniform failure in carrying
out this rule, for there is living to-day at least one
Christian who was converted to God whilst sitting by
our side in our bu^gy.
Divine quidancIL &1
Indeed, as we look over our pastoral work, conducted
after the usual method of set rules and plans, whilst the
yoke of bondage ever and anon galled and chafed our
neck, nevertheless, we can gratefully recall definite
results connected with it beyond what is common.
We have had the satisfaction of rejoicing over sinners
converted, not only in our buggy, but whilst riding on
horseback by our side, whilst walking by the way, as
well as at their own homes. There are those in heaven
to-day whom we had the extreme pleasiire of leading to
Christ in doing pastoral work.
We make these personal allusions to show that, in
discussing this practical question, we are not simply
speculathig, or hunting for some excuse for idleness in
the Lord's vineyard, but as investigating concerning the
very best way to utilize time in pastoral work.
If, for example, the season for pressing the claims of
religion on this sinful couple was not opportune, would
it not be a gain to us in other directions of Christian
work that we should be saved from depressing rebuff
and positive loss of time ? Who that studies the nature
of man but must confess that there are a hundred times
in the year unfavorable to pressing the claims of religion
to one favorable one, so that when one chances it, the
chances are a hundred to one against his calling at the
right time.
But can one with unerring certainty know that one-
hundredth opportunity ? Well, the question is worthy
of a thoughtful consideration, and he who should treat
it flippantly would not thereby necessarily establish his
reputation as an anti-fanaticist
92 DIVINE GUIDANCE.
Now we hesitate not to say that in the law of the
Spirit this question is so satisfactorily answered, that to
us the change from former laws to this one law of the
Spirit is as from darkness to light — " the former dispen-
sation to us hath no glory by reason of the glory which
excel leth."
The sequel: Weeks went on, and still the drunken
pair ever and anon indulged in their orgies, although —
thanks to the police, we will presume — the midnight air
was no longer polluted by their obscene epithets. But
a day came when one of the children rushed into our
house, saying their baby was dying. It was speedily
found to be correct, for the child died in its mother's
arms that afternoon. After a time the father came
home drunk.
We then for the first time looked into that home of
intemperance. What a scene we witnessed ! The child
lying dead in one room, the mother, sober, but with the
marks of continued excess upon her person, whilst the
home spoke loudly by its wretchedness of their sin.
Not that the building itself was an inferior one, for it
was not, but it bore unmistakable evidence of being the
home of drunkenness. The father was maudlin drunk,
too disgusting a picture to truthfully describe. And yet
he gave evidence of being beyond the ordinary in intel-
ligence. Evidently he was an English gardener of extra
skill and intelligence.
We stayed but a few moments at that time, but, next
morning, with the same certainty that hitherto we re-
frained from making pastoral visits, we realized that
our opportunity had come, and called upon them. We
DIVINE GUIDANCE. 93
had lengthened conversation and prayer with them, and
ere we left, both professed to be rejoicing Christians.
And that it was not a mere profession was afterwards
evidenced by a life of sobriety and attention to the out-
ward claims of religion, including family worship. They
have since moved to another part of the city, but we
learn that theirs is still a reformed. Christian home.
Now, we freely confess that we do not parade this
incident as if it shamed other workers in their pastoral
labors, for we have no doubt but many Christian workers
can point to many similar incidents as the result of their
pastoral work.
What we do draw attention to in the relation of this
incident is the fact, that whilst successful work was done
for the Master, it was accomplished at the least possible
expenditure of time and thought taken from other Chris-
tian work of equal, if not of greater, importance, whilst
the relation of the incident entire helps, in our opinion,
to emphasize our answer in the affirmative to the ques-
tion, Can a Christian do the right thing at the right lime
in pastoral work, and know that he is so doing it ?
Wishing to take the cars late one Saturday afternoon
on an important mission, dictated by the Holy Spirit as
clearly as was the call to Barnabas and Saul for similar
work, we found we had scanty time for reaching the
station before the cars would leave.
Two courses were open to us, either to go out of our
way a distance, when, if the car on that street happened
to be passing at the right moment it would enable us to
catch the train, otherwise not ; the other was to go on
our way, but somewhat further, to meet another line of
cars, when the same pcradventure would meet us.
94 DIVINE GUIDANCK
By faith we looked for Divine guidance, and with per-
fect confidence took the first mentioned course, and failed
not to reach the depot in time, for the car passed at the
moment of our arrival at the street.
And similar instances could be given in abundance
from ordinary every day life to illustrate the fact of the
practical value of this gospel provision in life's activities.
Not that one who accepts guidance Divine in all the
activities of life carries with him an insurance policy
against the possibility of missing a train or meeting
with apparent loss of time or any form of what is called
loss or disappointment in life. For such a result might
well be questioned as being really desirable or profitable
But what we do contend for is, that he who walks in
the Spirit, in full-orbed guidance, has the abiding con-
sciousness amidst all life's perplexing changes that he
walks worthy of God unto all pleasing, and hence does
not walk in the darkness of uncertainty concerning any
matter however great or trivial. He knows by happy
experience that the steps of the good man are all ordered
by the Lord, that none of his steps do slide, and that no
good thing is, from moment to moment, being withheld
from him walking uprightly, i. e., in the Holy Ghost.
Hence our contention is, both from the clear unmis-
takable teaching of Holy Writ and the ample corrobora-
tion of years of personal experience, that the work of
the Holy Spirit as guide into all truth extends to every
matter, whether great or small, that touches human life.
And what man, we ask, can sit in judgment on any
matter and pronounce, with oracular certainty, as to
whether it is great or small, or, for that matter, as to
whether it is sacred or secular in its character ?
DIVINE GUIDANCE. 95
A friend of ours once delayed his journey to town a
few moments to break some pine for kindling — a trivial
matter an oracle would doubtless say — and yet it re-
sulted in the loss of an eye, for a splinter struck the eye
ball and resulted in that sad calamity.
By an oversight of a conductor we once took a certain
car on a train — a trifling matter — but simple as it was it
saved us from being precipitated over a high embank-
ment in a car where several were killed.
At best we are but as blind men walking amongst
pit-falls and snares, and every step is taken into possible
disaster and ruin. Occasionally something of the true
significance of passing events, in all their vast possibili-
ties of good or evil, is revealed to us, and yet the suspi-
cion will haunt us that possibly multitudes of others,
which we still look on as of trivial importance, are
freighted with infinite value, and may pour upon us
their accumulated weight of weal or woe at some future
date.
Hence, he is a most reckless thinker, who will admit
the possible benefit to man from conscious Divine guid-
ance in the so-called momentous incidents of life, but
hesitates not to rule it out as unnecessary in matters of
apparently trivial importance.
Besides he is not scriptural, for the Bible requires us
in such trivial acts as eating and drinking to do frU as
to the Lord, and enjoins upon slaves, in performing the
menial acts of their life of toil, to do all things heartily
to the Lord. Whilst Christ taujrht that even in the
things which appertain to clothing the body, all should
be left to the rej]julation and care of God.
96 DIVINE GUIDANCE.
Nor would our oracle be any more fortunate in pro-
nouncing on any act in life, as to whether it might be
classed as sacred or secular. For by positive prediction
it was taught that whatever line of demarcation existed,
under the old covenant, to distinguish between what was
holy and what was not, was to be obliterated in the
Spirit's dispensation, until the very bells on the horses,
and the pots in the homes should be called holy unto the
Lord. And accordingly, as we have seen, even eating
and drinking and menial acts of service are, in the New
Testament, exalted to the dignity of religious services.
What God hath cleansed let not even an apostle call
common or unclean.
Divine guidance. 97
CHAPTER Xni.
THE DOCTRINE OF DIVINE GUIDANCE IN
ITS SCOPE.
VTOW whilst the doctrine of the guidance of the Spirit
\ into all truth is not absolutely the baptism of the
■^^ Holy Ghost, as witnessed on the day of Pentecost,
nor the gift of the Holy Spirit as spoken of after that
event, nevertheless, it is so identified with it, and consti-
tutes so large a part of what is implied by walking in
the Spirit, that the one always must, in correct scripture
nomenclature, include the other, and hence these are
almost interchangeable terms.
-And, moreover, it will be discovered by anj' who re-
gard the matter with sufficient care, that the fact of this
doctrine being practically ignored accounts for the un-
satisfied longings, so general amongst Christians, con-
cerning Spiritual blessings. For how can the Holy
Ghost come to the soul of man in Pentecostal fulness
when man, through unbelief, denies to Him his full
rights ? In vain does any one undertake to bring the
third person in the Trinity down to his limited measure
or thought.
Again and again has He, as the promise of the Father,
come to take up His abode with us, at our importunate
call, but so soon as we hesitated to let Him have right
of way, as guide into all truth, so soon was He, however
7
98 DIVINE GUIDANCE.
grieved and reluctant, forced to depart, and leave us
with unsatisfied longings, to mourn with unavailing re-
gret the absence of Him who alone can satisfy.
And such ha^ been the experience of multitudes of
God's people. No matter if hesitancy to be led by Him,
as the sole law of life in every direction has been because
of honest fear of fanaticism, or of proving an injury,
through failure, to the cause of God ; no matter if the
result of false notions imbibed through the teachings of
great and good men, no matter if the result of our own
reasonings concerning the subject, or of observing the
vagaries of others, still the fact that under any plea the
Holy Ghost is denied His proper place in the Christian's
life as guide paramount into all truth, the result must
be the same. The Holy One must, in justice to Himself,
and loyalty to the truth, vacate His loved abode, and
leave us the lawful prey of unfulfilled desirea
Whence those soul groanings in all our churches which
fill and torment the air ? voiced in such language as, O for
more love ! O for spiritual power ! Send the Holy Ghost
in Pentecostal power ! for a Pentecost 1 Or, slightly
changed to suit the pulpit. What the church wants is
more Holy Ghost power ! And the pews throw it back
with emphasis, What the pulpit of to-day needs is more
of the power of the Holy Ghost.
" Does the ox low over its fodder ?" the prophet signifi-
cantly asks, implying that the cry of want indicates the
absence of the thing desired.
And yet, as we before intimated, multitudes who join
in that sad cry of want, for longer or shorter periods of
time, have known that want satisfied. The newly re-
DIVINE GUIDANCE. 99
generated soul, jubilant with the conscious witness of
the Holy Ghost to sins forgiven, and adoption into the
family of Heaven, does not help to swell that cry, nor
yet the believer, who, whether under the name of a clean
heart or the baptism of power, or any other of the
modern substitutions for what the apostles called the
gift of the Holy Ghost, has welcomed, for the first, or
hundredth time, the Blessed Spirit into the heart; for the
exceeding glory of His incoming always renders it im-
possible in the mean time, although that period be short
in its duration.
But so persistent is unbelief in the power and willing-
ness of the Holy Spirit to constitute Himself the one
law of life, and so generally has this want of faith pre-
vailed, that with the great mass of believers these bright
spots in Christian experience are few and far between,
and so the great mass of Christians go to swell the vol-
ume of that painful wail, until, like the voice of many
waters, it fills all the air, and gives character to nearly
all religious service. As if man, in his multiplied capa-
city, would rend the heavens, and force the Almighty to
terms, and cause Him to change the law of faith into
that of importunity.
But, in spite of all, God maintains His integrity of
character, and still points to the words of an apostle as
the necessary condition of that want being met once and
for all time : " Received ye the Spirit by the works of
the law or by the hearing of faith ? are ye so foolish,
having begun in the Spirit are ye made perfect in tho
flesh r
The fundamental nature of this doctrine is witnessed
100 DIVINE GUIDANCE.
f
' in that if it be fully accepted and acted out by faith, in
life, the result must be, that, sooner or later, we will be
led into all Pentecostal truth. And further, whilst being
so led, it must secure for us the consciousness of being
on the direct road to these truths.
\ So, we repeat it, to accept the Holy Ghost as guide,
and give Him full right of way, that is, act out in life
perfect faith in Him, is tantamount to securing all the
experiences of the New Covenant made and provided
for the present and every consecutive moment of our
lives.
Napoleon Bonaparte, when he undertook to drive the
British from Toulon, pointed to a certain fort of the
enemy, and exclaimed, " That is Toulon," meaning that
if that was captured tbe British must evacuate the city ;
and so he bent all his energies to secure the coveted
position, and when success crowned his efforts, true to
his prediction, the city was vacated, and his victorious
army marched in and took possession.
So, in this case, we might point to the doctrine of
Divine guidance as all that is implied in Pentecost, for,
when lived out in life, all else is sure to be secured.
But if left out of creed or practice, then it is impossible
to come into permanent possession of our full heritage
of New Covenant blessings.
Therefore it will be seen that our theme, although at
first promising to be short and restricted in its applica-
tion, necessarily takes in for consideration Pentecost
with all that is implied by the gift of the Holy Ghost
on that day of power and blessing.
The Promise of the Father was confined in its final
DIVINE GUIDANCE. 101
bestowment to the six score personal followers of Jesus
— those who had accepted Him as the true Messiah, and
were obedient to His words. The test of faithful obe-
dience was in that they remained, in strict compliance
with His commands, at Jerusalem, waiting for this won-
derful gift, concerning which Jesus had discoursed so
much.
It is reasonable to presume that this one hundred and
twenty persons were all or nearly all of the many who
had listened to the teachings of Jesus who had sufficient
faith in Him to tarry in the city for the promised boon.
No doubt more would have been partakers of like bless-
ing had they evinced like faith in Christ.
These few score souls were a glad, triumphant com-
pany, for Luke tells us that they were together as one :
"These all with one accord continued steadfastly in
prayer ; " and elsewhere the same writer describes them
as "returning to Jerusalem with great joy, and were
continually in the temple blessing God." Hence we
maintain that it was from no defect in their religious
character, as compared with the saints of former dispen-
sations, that they were required to wait for additional
spiritual blessing. What they were to receive was some-
thing over and above all the possibilities of spiritual
blessing under former dispensations of grace.
Hence those writers who point to crises in the lives of
Isaiah, Jeremiah and other Old Testament worthies, as
similar to the blessing received by these happy, united
Christians, only confuse matters, for the Holy Ghost,
the distinguishing gift of this dispensation, was only
known then as a prophecy of some good thing to come,
102 DIVINE GUIDANCE.
Manifestly there can be no comparison in the case, and
therefore all efforts in that direction must of necessity
be misleading.
We repeat, that little company in the upper room
represented the best saintship under the Old Covenant,
and hence they were not seeking the blessing of holiness,
as represented in the life of any or all former saints,
seeing they represented amongst their number the best
possible saintship of that age. They were waiting for
what
" Prophet and priest desired to see,
But died without the sight."
That which was to be so superior in every respect to all
former spiritual experiences, that, to use the language
of Paul, " the former would have no glory by reason of
the glory that excelleth."
This ten days' delay was evidently of Divine appoint-
ment, for no reason is given by either Jesus or any of
His immediate followers. Nor do the necessities of the
case show any cause for protracted waiting, for as the
above quotations show, every sign of preparation that
the human mind could demand was witnessed as cer-
tainly on the first day as on the tenth.
But, further, it is evident that this waiting experience
was to be unique in the history of the Church, and its
repetition never to be called for. For when once the
Holy Ghost, sent of the Father at the instance of the
Son, should come, He was to abide forever, and all who
in the future should receive Him would do so by faith,
that is, in their case, by simple,, glad acceptance, and
every consecutive moment after Tentecost was to be
freighted with that grand possibility.
DIVINE GUIDANCE. 103
And now at length their obedient faith was fully
rewarded, for, on the tenth day after our Lord's ascen-
sion, the promise of the Father, He who had been so
minutely described by Christ, came to their prepared
hearts to abide with them continually as their empow-
erer, joy-giver, teacher and guide.
As the former dispensation had been ushered in with
signs and wonders, to impress the mind of man with its
Divine origin, so in this case they were not wanting,
and for a like purpose. Hence the sound of a mighty,
rushing wind, the cloven tongues, as of fire, and the gift
of tongues. But these, like the phenomena witnessed
at the giving of the Ten Commandments at Mount
Sinai, were necessarily temporary in their character,
and had no promise of Christ which guara.^oeed perma-
nency to them. But the gift of the Holy Ghost, then
for the first time definitely received into the heart and
life of the believer, had been promised as the permanent
characteristic of this last dispensation.
For they were all filled with the Holy Ghost, and
remained so filled, and Peter, to the multitude of per-
sistent seekers, who, on the same day desired help, was
authorized to promise the same fulness of Gospel bless-
ing. His words are : " Repent ye and be baptized, every
one of you, in the name of Jesus Christ unto the remis-
sion of your sins ; and ye shall receive the gift of the
Holy Ghost. For to you is the promise, and to your
children and to all that are afar oft*."
Again, when some of the apostles were arraigned
before the rulers, it is said : " Then Peter, fiUed with
the Holy Ghost, said unto them." Again, it is narrated,
104 DIVINE GUIDANCE.
in the fifth chapter, how the disciples after having been
brought before the leading officials of the Jewish nation,
and roughly treated, and commanded to desist from
preaching Christ, that when gathered together praying,
" the place was shaken wherein they were gathered
together ; and they were all filled with the Holy Ghost,
and they spake the word of God with boldness."
It is true that much effort has been put forth to make
this incident an apology for the conspicuous absence of
the Pentecostal gift from modern experiences, by main-
taining that this fact proves that the baptism of the day
of Pentecost was a simple, temporary blessing, ephemeral
in its nature, and corresponds to those times of emo-
tional refreshment which occasionally characterize reli-
gious gatherings ; implying if not actually asserting that
the gift was an influence and therefore could be mea-
sured out in smaller or greater quantities, or was subject
to comparison. For, say they, it was evident the inten-
sity of the baptism received on the da}' of Pentecost had
somewhat lessened, and so it was needful that they
should be rebaptized or refilled with the Spirit.
This view of the case would also bring down the doc-
trine of Divine guidance into the same narrow dimen-
sions, and in place of a personal Guide, ever present,
with all the attributes of the Godhead, Divine guidance
would be an occasional influence or afflatus, subject to
all the uncertainties which time, place and surrounding
circumstances could throw into it.
Now, in combating this view, it is evident that it
should not be met in the spirit of debate, that spirit
which tries, for the sake of mere argunieut or to make
DIVINE GUIDANCE. 105
good one's assumed position, to establish the falsity of an
opponent's contention. It should be examined into for
the truth's sake, and with the real purpose of adopting
this view of the case if correct.
Moreover if this be the true description of the whole
matter it should be frankly stated, and fully established,
and every one who adopts it should have the courage
of his convictions and evince them by bold, clear-cut
statement.
But manifestly a truth of such weighty importance
should have a wider basis than one isolated passage.
We should expect to see it running through the scores
of passages which allude to the Pentecostal gift, and
characterize most if not all. But we look in vain for
this mark of genuine truth. For we have to state that,
after carefully considering every allusion to this experi-
ence, and they are numbered by th-e liundred, we fail to
find one other which willliear even a semblance of this
interpretation.
For example, when the church was exhorted by the
apostles to elect men to distribute their charities with
even handed justice, they were directed to select men
full of the Holy Ghost. The exhortation of the apostle
was " Be filled with the Spirit." When a brother had^
erred, they that were spiritual were directed to restore
him, not the more or most spiritual amongst the brethren
— and in all the argument of the seventh and eighth
chapters of Romans the contrast is between the spiritual
man and the carnal ; the man led of the Spirit being
presented as a distinct, positive quantity, without varia-
tion of degree or nieasurement.
106 DIVINE GUIDANCE.
Now, when all other passages speak another language
different from the interpretation put upon this one pas-
sage, it is in order to suspect that the interpretation is
untrue to facts, and should give place to something more
in harmony with the general teaching of scripture con-
cerning this thing.
And even if the interpretation which would make it
harmonize with the multitude of other scriptures should
seem to be somewhat forced, it ought not to be rejected
on that account, seeing the whole passage might, in the
multiplicity of others, be put to one side, as obscure,
without to any appreciable extent lessening the bright-
ness of the whole Pentecostal revelation.
But again, if it be borne in mind that to be filled with
the Holy Ghost, that is to give evidence of obtaining
and retaining this distinct gift of God, was considered,
in the early days of Christianity, as the all important
matter, the fact of all facts, then the passage harmonizes
with the prevailing thought, and it either is intended to
draw attention to the patent fact that they who, on
Pentecost, had received the gift of the Holy Ghost, had
retained their Divine inhabitant and guest, and gave
full or even further evidence of the fact, or it might
i||iply that, not only those who previously had received
their Pentecost, but any others who were in the company,
and had not been so blessed, now received like blessing,
and so they formed a company who, without exception,
revelled in the one great characterizing blessing of the
New Covenant.
That there is nothing strained in this explanation we
point to the fact that, whilst Peter evidently received
DIVINE GUIDANCE. 107
the Holy Ghost on the day of Pentecost, it is mentioned
twice afterwards that he was full of the Holy Ghost,
and it is not a common practice to make use of this fact
to prove that between times he had parted company
with the Holy Spirit or had become less spiritual.
But even if this interpretation should not receive the
unqualified approval of the reader, still, we maintain,
tliat the bare fact that there is a trace of plausibility
about it, or if it suggests the possibility of any other
satisfactory interpretation, taken together with the uni-
versal testimony of all other scriptures to the fact of
the Pentecostal blessing being an indivisible unit, is suf-
ficient to set aside the interpretation of the passage
we are criticizing, and leave Bible utterance unmistak-
ably clear and in perfect agreement in its testimony
that to every believer this gift of the Holy Ghost is a
distinct entity, is the reception of a person, in all His
offices, and that there is no possibility of dividing Him
up into more or less of the fulness of the Spirit. We
either receive the Holy Ghost in the Pentecostal sense,
or we do not, and we either walk in the Spirit or we do
not, and there is no middle course indicated in God's
word.
But to rel^irn to our thought that the gift of tlie
Holy Ghost was to be the permanent characteristic of
this last dispensation, we draw attention to Paul's man-
ner of dealing with the twelve disciples whom lie found
at Ephesus. — Acts, ch. xix, Paul, at first thinking them
to be disciples of Christ, puts to them the all-important
question, cvidrntly his standard inquiry: "Did ye re-
ceive the Holy (jhust vvlien ye believed?"
108 DIVINE GUIDANCE.
From this question the inference is absolute, that, in
Paul's estimation, they might be disciples of Christ, or
believers and not have received the characteristic bless-
ing of the New Dispensation, viz., the gift of the Holy
Ghost, and, secondly, we may safely infer that two
classes of believers were then recognized, viz., those who
believed in Christ and had not accepted their Pentecost,
and those who had.
The fact that they had not even heard of the Holy
(jhost does in no sense modify these inferences. And,
moreover, Paul's subsequent conduct is in perfect har-
mony with these deductions ; for he first taught them
of Christ, had them baptized in His name, and then,
after they had become real disciples of Christ by all the
methods provided for such change, he laid his hands on
them and they received the Holy Ghost ; not a part or
a measure, but that distinct gift which at once linked
them, in experience, with the six score disciples of
Pentecost.
And this same history in these its distinguishing fea-
tures may be traced in the conversion of Saul himself,
on his way to Damascus, and his subsequently receiving
the Holy Ghost through the ministry of Ananias, in the
history of Cornelius and his friends, and th^ Samaritan
converts.
If it be necessary to have a second marked spiritual
crisis in the Christian's history then this is manifestly
that experience, according to the plain, unmistakable
teaching of a large number of passages in the Bible,
including those above considered.
But, from our close study of the whole question, we
DIVINE GUIDANCE, 109
do not see very powerful reasons for emphasizing the
fact of such necessity. For manifestly on the day of
Pentecost, when thousands were added to the number of
those who were rejoicing in the possession of this gift,
the time between conversion and receiving the Holy
Ghost was of so short duration as to be lost sight of
altogether, as also m the case of the twelve Ephesian
Christians. And hence we are led to the conclusion
that the order of blessings was not a matter of defini-
tion, nor was a distinct period of time insisted on as
necessary to intervene between the reception of the two.
The all-important question, in those early times, was
the fact of receiving and retaining the Heavenly guest,
and methods or times were of small moment.
And fain would we see this common-sensed, apostolic
state of things restored. Besides the all-important fact
of possessing the gift Divine, the when or how thereof
are insignificant quantities, and should by no means
divide professed Christians into rival teachers or schools.
He who has marked two distinct stages in His Chris-
tian career, in securing the Pentecostal gift, and who
continues to walk in Him in all the brightness of His
personal presence and reign, should not narrowly criti-
cize his brethren, to whom the passage from one stage
to the other has been so rapid as to blend both pardon
and the fulness of the Spirit into one bright effulgence
of light, a light which in its exceeding brightness has
obliterated every line of demarcation, and so vice versa
of the other.
Wherever serious criticism, the one of the other, exists
concerning this thing, the absence of the Comforter from
110 DIVINE GUIDANCE.
the heart and life of the one criticizing may well be
suspected.
But in vain do we look in the New Testament writ-
ings for any other well-defined epoch or crisis as gen-
erally characterizing the Christian's career. In the
effort to find some other is witnessed this confusing
fact, that so soon as any Scriptural term is taken hold
of as distinguishing some such crisis, further reading
invariably finds that term used interchangeably with
conversion. This is true of sanctification, love and
purity alike, and a candid reader must admit that they
all, in their most pronounced forms of language, are
used freely to signify the initial stage of the Christian's
life.
But this vagueness of expression does not exist in
connection with the gift of the Holy Ghost, for the line
of demarcation between it and all other spiritual gifts is
pronounced, and this clear, unmistakable isolation is
carried out through a multitude of passages. Granted
that there is no dogmatic creed concerning a necessary
interval of time between the witness of the Spirit to
sins forgiven and the Pentecostal fulness, nevertheless
the distinctive characteristics of walking in the Spirit
are so pronounced and so distinctly portrayed, that there
is, there can be, no confusion in the mind of the sincere
seeker of truth concerning the terms employed and their
meaning.
mVINE GUIDANCK 111
CHAPTER XIV.
THE GIFT OF THE SPIRIT NECESSARILY
IMPLIES COMPLETE GUIDANCE.
EVERY description of Jesus concerning the Promise
of the Father, and every historical account of the
Comforter received implies a 'person, who, in His
spiritual presence, comes to dwell with the believer,
whilst that personage, in His coming and continued
abiding, is recognized in the consciousness of the one so
honored.
Now when this consciousness is a practical reality,
and not a mere creed or aspiration, the believer must of
necessity do all things in the vivid sense of the supervi-
sion of the Spirit. Hence to walk in perfect agreement,
all that is done must be agreed to or sanctioned by the
guest Divine, else there is, perforce, immediate estrange-
ment. For it is well asked in Scripture language, " How
can two walk together except they be agreed ?" Walk-
ing in the Spirit must mean conscious^ agreement with
Him in thought, word and deed.
This truth we hesitate not to assume as axiomatic —
as needing no proof. Hence appears how nearly the doc-
trine of Divine guidance into all truth is synonymous
with walking in the Spirit. And further, from this is
seen how the rejection of the doctrine of guidance into
all truth, or covering it up with loose generalities, ac-
112 Divine guidance).
counts for the wide-spread failure, on the part of Chris-
tians, to measure up, in their lives, to apostolic experience.
And also, from this aspect of the subject, a clear view
of the faith which is necessary to secure and retain the
Divine Comforter may be had.
Faith has been largely lost in its definitions, or over-
whelmed in the multitude of its surroundings. But
stripped of all these things, it stands out the simple
quantity which our Lord taught men it was, so simple
that he declined to define it, appealing to the conscious-
ness of men as sufficient to testify in their hearts to
what it really is.
The faith that accepts the promise of the Father, and
retains the Heavenly gift, act:* itself out in life, after the
ordinary pattern of every day living.
The man, with money to his credit in the bank, acts
out his faith in that institution by paying out his ch-ecks
on the bank for what he needs, with the simple, child-
like faith that his checks will be honored, and evinces
no surprise if his creditor happens to notify him that his
check had been cashed when presented for payment.
The person with a ten dollar bill in his pocket book,
when he has faith in its genuineness, shows it by paying
it across the counter for needed supplies, and is in no
wise startled or surprised when it is accepted, and the
overplus, if any, returned in silver or gold.
He who has perfect faith in his couch commits him-
self to its embrace with absolute self-abandonment, and
is not surprised when it returns his confidence by sus-
taining his weight with ease and in security.
So also with reckless self-abandonment he flings hira-
DIVINE GUIDANCE. 113
self upon his chair for rest, into his buggy for journey-
ing, or into his vessel for voyaging, if he has perfect
faith in their staunchness. That is, he acts as if he be-
lieved in them. But if his faith is not perfect his acts
correspond, reckless self-abandonment is no longer seen,
but nervous anxiety takes its place, or absolute refusal
to trust his person to them.
And so, through all life's history, faith, or partial or
perfect unbelief necessarily paints itself on every act.
What man in his senses would accept the faith of
another as perfect in the goodness of a bank when he
would hesitate to oifer one of its notes in payment for
goods ? Who would not question the sanity of the man
who pleaded poverty, and at the same time claimed to
have millions in cash or real estate ?
So in the kingdom of Christ, he who proclaims his
poverty concerning the concomitants of the Pentecostal
gjft admits their necessary absence, and awakens doubt
in the mind of the bearer as to the genuineness of any
claim made either previously or subsequently to their
possession. Indeed when any believer claims the Pente-
costal gift and along with this possession uses the lan-
guage of petition or aspiration which implies its lack, we
are forced to believe that he is either acting a false part
designedly, or else has unthinkingly drifted into habits
of meaningless formality.
But he whose faith is simple and complete, that is,
similar to the faith which sways him in the ordinary
affairs of life, when he accepts the gift of the Holy Ghost,
immediately acts out his faith in life. At once he recog-
nizes himself as indwelt by the Holy Ghost, accepting
8
114 DIVINE GUIDANCE.
without reserve the fact in its full significance. And
moreover he at once begins to live and move in Him as
a conscious presence.
Hence whatever he does he does heartily as to the
Lord. When he speaks he speaks as the oracle of God.
Even his thoughts are brought into captivity to the
obedience of Christ.
For him to sigh for Pentecostal power in his life work,
is to pour contempt on his ever present, indwelling guest
and friend. To sigh for more love, or for more of the
Spirit's influence is to treat the Holy Ghost with disre-
spect, and forfeit the confidential relations established
between them.
And finally, to walk the path of life in any of its
stages in doubtfulness is to let unbelief usurp the place
of faith, with spiritual disaster in its train.
From all of which it follows, that to the honest dis-
ciple of Christ who has not obtained or retained the
Pentecostal gift, nothing but unbelief interposes as an
obstruction to the perfect realization of the crowning
blessing of the New Covenant.
And further, it is evident that unbelief may give place,
at any instant, to the simple faith of glad acceptance.
And as that faith proves itself perfect by works, i. e., by
acting as if the promises of Christ were true, so the Holy
Gho.st in the Pentecostal sense is retained, and he walks
in the Spirit, is filled with the Spirit, is led of the Spirit,
in short, is no longer carnal but is a spiritual man in
Christ Jesus, his body being the temple of the Holy
Ghost continually.
Simple faith, in this connection, has been termed by
DIVINE GUIDANCE. 115
some recognizing the fact that the Holy Spirit is given
to the believer, and his simple duty is to accept this as
one of the glad facts of the gospel, and go on living and
acting as if it were true, and this definition whilst not
meeting the requirements of all has proved itself helpful
to some.
But it will be at once seen that this faith is impossible
unless there is a complete acceptance of the promises of
Christ concerning the Comforter in all their fulness. It
is absolutely necessary that any lingering doubt concern-
ing one or all of them must be chased out of the soul by
thorough examination of the whole subject, until the
gift and work of the Holy Spirit stands or falls with
the resurrection of Christ, and with nothing else.
When the mind of the believer is possessed with the
truth that Christ distinctly taught that in this dispensa-
tion every believer might, at any moment, accept or
recognize the Comforter as his indwelling guest, and
that from that moment He would clothe him with all
possible Holy Ghost power for life's work ; that from
that moment on He would be to him the joy and peace
of Christ ; that from that moment He would be to him
the one and only law of life, causing him, at all times, to
know and do the perfect will of God on earth, even a§ it
is done in heaven, that is, be his constant, ever present
teacher, and guide into all truth ; when, we say the mind
of the believer is absolutely assured of these things as
most certainly promised by Christ to him as one of His
sincere, honest followers in desire if not fully so in
reality, then, we repeat, the truth of these things stands
or falls absolutely with the resurrection of the man
Christ Jesus.
116 DIVINE GUIDANCE.
For all that remains to secure perfect confidence is the
assurance that He, who promised them, is able to perform.
But if the resurrection of Christ Jesus is established,
then His claim as to ability to make good all these
things is proved beyond the shadow of a doubt, and
naught remains for the honest seeker but glad accept^
ance, and revelling in all the possibilities and blessings
comprised in this covenant of grace.
But no one will recklessly commit himself, in absolute
faith, to the acceptance of all that is implied in Pente-
cost, whose faith is not built on the divinity of Christ,
as absolutely established by His resurrection from the
dead.
A creed life will accept the dicta of a church, or the
traditions of a family as sufficient basis for its life. And
any form of Christianity that leaves out full-orbed Pen-
tecostal experience may rest comfortably on something
short of that stupendous miracle. But he whose faith
has not dug down through all creeds and traditions to
the bed-rock of apostolic confidence will not walk, cannot
walk in the Spirit, and prove in life what is that good
and acceptable and perfect will of God.
This searching candid way of regarding the whole
subject brings us at once back to the methods employed
by Christ Himself ; for He appealed, not to the emotions,
creeds or prejudices of His hearers, but ever directed all
His utterances to that inner, independent consciousness
of man, which is so constituted by God Himself that by
it man, if he be a lover of the truth and wills to do the
will of God, may always judge righteous judgment con-
cerning the things that pertain to his eternal welfare.
DIVINE GUIDANCE. 117
Hence He favored not snap-judgments, the outcome of
emotion, or the Result of popularity ; but ever recom-
mended thoughtful deliberation as that which should
characterize him who would elect to be His true fol-
lower. He even seemed at times desirous of checking
enthusiastic zeal, as if it gave not sufficient promise of
permanency.
The impulsive, would-be follower, He pointed deliber-
ately to the privations of His life, to be duly considered
Ijefore making a decision, saying to him, " The foxes"
have holes, the birds of the air have nests, but the Son
of Man hath not where to lay His head."
And yet He sternly denied to any a privilege which
looked in the least in the direction of vacillation : " Fol-
low me and let the dead bury their dead," was His
uncompromising law to him who craved the apparently
reasonable privilege of returning home to bury his father
before giving himself up fully to His following.
Even the wish to return home to say farewell, in its
compromising character, was pronounced a disqualifying
thought in one of His disciples.
Now this cool deliberation and determined effort to
examine thoroughly every step of the way of faith is to
be commended, not only because of the example of Christ,
but because o£ its reasonableness, and the vast personal
interests involved, yes, and the interests of mankind ever
appeal to us as largely involved in our individual action
concerning this thing.
And therefore every motive and every sacred interest
that can cciutre in man makes its separate claim to be
hciird, and all ct''.nbiiicd demand, with a dignity that a
118 DIVINE GUIDANCE.
background of eternal consequences heightens, that each
and every one should sit down and examine this subject
to its foundation, with a carefulness and sincere love of
the truth that will stand the searching investigations of
the judgment day.
For, we maintain, that the benefits of Pentecost are
not now so much the outcome of faith as of knowledge,
connected with love of the truth ; for where these exist,
faith will follow as a natural, if not a necessary conse-
quence. Therefore the whole subject appeals most forci-
bly to all to search into it, as for hidden treasure, and
applies its whip and spur to urge on the seeking one till
certain knowledge is obtained, a knowledge that will
formulate itself in clear-cut statement, whether it be
favorable or adverse to the full claims of the passage,
" He will guide you into all truth," and with the under-
standing that to rest in the half truths which hide be-
hind generalized statement is the perdition of ungodly
men, who are not willing to receive the truth in the love
of it, and so court the delusion that believes a lie, to
their condemnation. (See 2 Thess. ii 12.)
DIVINE GUIDANCE. 119
CHAPTER XV.
SIMPLICITY RESTORED.
IT is marvellous what simplicity is brought into doc-
trinal teaching when Pentecost is seen to take this
practical, workable form. The mysticism which is
the true child of uncertainty is banished forever.
For a close analyst of the writings of the mystics will
ever discover that in their minds there was a fugitive
something, which, like the philosopher's stone, was con-
sidered of supreme excellence, and to obtain which all
their rules and ascetic practices had their birth and
being. But unlike the philosopher's stone or the fancied
elixir of life, glimpses of it were now and then obtained,
and occasionally lengthened possession. But generally
the experience of it was according to the following
extract from Bernard, which is quoted approvingly by
Flavel :
" It is a sweet hour, and it is but an hour — a thing of
short continuance — the relish of it is exceeding sweet,
but it is not often that Christians taste it."
Now we maintain that this air of uncertainty runs
through all their writings, and gives them a sombre,
weird character, which both attracts and repels. Backed
by tlie saintly character of the writers, and sliowing
traces of Pentecostal fulness of blessing, they command
our respect, and at times feed our innat(j longings after
perfection of character and life. «
/
120 DIVINE GUIDANCE.
But their unnaturalness and indefiniteness affect us
like a narrative charged with the supernatural, and we
seein to breathe more freely, and to secure a kind of
regained freedom, when we come from under their spell
into the garish light of ordinary every day life.
We maintain that the major part of these writings
would shrivel up into a pious ejaculation of holy horror
at the bare mention of the thought that every Christian,
at any stage of his experience, might accept the Holy
Ghost in Pentecostal fulness, and, from that point of
time, live on in the constant possession of the peace of
God which passeth all understanding, the fulness of
joy in the Holy Ghost, and have the abiding witness of
the Spirit that every moment of every year thereafter
he walked worthy of God unto all pleasing. Or in other
words, that he might ever after live before God and man
the best possible life for him to live.
For before this vigorous, practical statement, their whole
ponderous superstructure of recommeudations concerning
mortifying the flesh, concerning crucifying the affections
and inclinations, concerning absence from society for
prayer, silence or recollection, are dissipated into mists,
the home of phantoms, mists that so soon as this state-
ment is received as the teaching of Christ and his apos-
tles, disappear completely, even as the exhalations of
earth flee away before the rising sun.
* For if it is true that when the Holy Ghost is received
in the full-orbed, Pentecostal sense, that is, to walk in
Him as the one and only law of life, and when as a
necessary consequence it is seen that righteousness, peace
and joy in Him is the constant experience of such an
DIVINE GUIDANCK 121
one, it follows that there is absolutely no place for any
of all the mystic practices for growth in grace, which
imply, in their use, the slightest lack in any direction.
That growth in grace which is the outcome of human
effort, even if that effort manifests itself in such simple
acts as enforced silence, is in its essence opposed to the
very genius of Christianity.
For the idea of growth, in the scriptural sense, is ever
associated with perfection, in the moment of growth.
Therefore the growth which connects itself with present
imperfection is conceived in human thought, and must,
in the nature of the case, give rise to unhealthy mons-
trous growths, which, in their peculiarities, contrast with
the perfect symmetrical growth of Christian perfection.
For if one possesses the peace of God which passes all
understanding the growth of that peace, if possible, must
be according to the laws of God's peace. And the same
must be said with respect to joy in the Holy Ghost,
whilst that righteousness which is in the Spirit, and
walks worthy of God, cannot be enhanced by any tricks
of voluntary humility.
That there is growth, in the kingdom of God within
such a believer, does not follow from any reasonings con-
cerning its nature or necessities, but is a positive revela-
tion of God, and therefore must, in the nature of the
case, be realized by every one who by faith accepts this
Christian perfection of character and life.
Hence it follows that the first requisite for growth in
grace is momentary perfection in Christian life, when
growth follows as a Divine necessity, and after the
Divine pattern.
122 DIVINE GUIDANCE.
Whence it also follows that the faith which accepts
the Holy Ghost in the Pentecostal sense, and which mo-
mentarily walks in the Spirit, is the Alpha and Omej^a
of all efforts to grow in grace. We repeat the thought,
that this practical business-like statement of Pentecostal
truth drives away the last vestige of mysticism from
the gospel, and allays all fear of its reappearing, ex-
cepting to those who turn away from the simplicity of
the gospel because of their want of love for the truth.
So, too, before this Pentecostal truth the spirit of
Antinomianism must quail, and, however bold in its on-
set, must eventually fly before it. For the lurking de-
sire of Antinomianism is to condone sin. Conscious of
inability to keep the whole law of God in thought, word
and deed, it labors to establish a righteousness which
will be acceptable to God, and satisfactory to men, with-
out enduring the rigid test of holy living.
Hence the semi-mystical doctrines concerning imputed
righteousness, standing in Christ, two records, one on
earth and one in heaven, and the far-reaching result of
intellectual faith ; the teaching of all which is that a
man may from time to time be the prey of evil thoughts,
the mouthpiece of improper words, and the author of
lustful acts, and yet be pure and holy in the sight of God.
But as contrasted to all this, Pentecostal truth de-
mands that the righteousness of the law be fulfilled in
us, who walk not after the flesh but after the Spirit.
That is, that not only the letter but also tl e ntention of
all law should be fulfilled in the life of the believer who
walks in the Spirit.
Moreover it points to Christ and the apostles as illus-
DIVINE GUIDA\CE. 123
trations of this kind of righteous living. Now Christ
appealed to the multitude to test His life by the written
laws of the Bible, and the law of God written in their
consciousness : " Which of you convinceth me of sin ?"
implied this challenge to all men. Even to the man
who, at His trial, struck Him with his hand Jesus said,
" If I have spoken evil bear witness of the evil," plainly
implying that He refused not to be arraigned before the
tribunal of the world's conscience.
Moreover He declared that the intention of His gospel
was to enable man to fulfil the whole law, " Verily I say
unto you one jot or tittle shall in no wise pass from the
law till all be fulfilled," evidently teaches this stringent
requirement, for it is immediately added, as a commen-
tary thereto, that whosoever should break one of the
least of the commandments should be adjudged guilty.
And Paul, in the spirit of this teaching, challenged
whole churches to judge of his life as lived in conformity
to the laws of God.
James, in his epistle, labors to make it evident that
the outcome of the gospel must be that the real, spiritual
Christian, who walks in the Spirit, might safely chal-
lenge the justice of God concerning the outward expres-
sion of that life. " Ye see then how that by works a
man is justified and not by faith only." — James ii. 24.
John is equally emphatic in pronouncing on all out-
ward forms of sin as having their origin from the devil,
and as such rendering the one practising them a par-
taker of his evil nature. " He that doeth righteouness
is righteous, even as He (Christ) is righteous ; He that
committeth sin is of the devil," is an unmistakably plain
deliverance concerning this thing.
124 DIVINE GUIDANCE.
And here we remark that had the simplicity of Pen-
tecostal truth been preserved, there would have been no
temptation to dress up this Antinomian monster in Chris-
tian garments. For the righteousness of the law being
practically fulfilled in the life, there would have been no
felt need anywhere to harmonize Bible teaching with an
imperfect life.
Walking in the Spirit, in the Pentecostal sense, secures
such a common-sensed, practical obedience to all the
commands of God, that it invites the examination of
man and angel to judge of its excellence, not by occult,
mystical rules concerning imputed righteousness, and
one's standing in Christ, but by all laws of God, whether
wiitten on the heart, or in the sacred canon of Truth.
Therefore in the presence of this life, which is the out-
come of walking in the Spirit, God is honored and Anti-
nomianism slinks away into its loved darkness.
But not only are the more pronounced forms of this
error rebuked, but also the milder or more subtle ramifi-
cations of the evil are exposed, for, wherever an imper-
fect life exists, however strong the Christian testimony,
and however clear and scriptural the creed, there is ever
a leaning to some form of Antinomian teaching.
It matters not if this conscious defect in the life is
considered absolutely unavoidable, still the patent fact
that there is a discrepancy between the life and the
standard of holy living which Christ has set up, uncon-
sciously calls for some form of doctrine which will bridge
over the chasm.
Now the teachings of Christ call for a life which will
be a complete pattern of His own, in all its manward
DIVINE GUIDANCE. 125
aspects, or else His words cannot he made to appeal to
the ordinary, common-sensed judgment of mankind —
" Be ye therefore perfect as your Father which is in
heaven is perfect ;" " Thy will be done on earth as it is
done in heaven ;" " Thou shalt love the Lord thy God
with all thy heart, — and — thy neighbor as thyself," are
specimens of this thought, and specimens of the whole
trend of His teaching.
And apostolic utterance is but an emphatic endorsa-
tion of this thought, as the beginning, middle and end of
His gospel.
Now, however high the claims of the saint in holy liv-
ing, if they fall short of this exalted standard, there is a
feeling^f uneasiness which instinctively seizes upon any
form of teaching which makes a plausible claim to meet
this difficulty. And hence we account for the tendency
of the majority of all formulated creeds concerning holy
living to be more or less permeated with this Antinomian
spirit.
In this connection we are forced to indict much of\
what is taught and written on such subjects as carnality,
inbred sin, sin in believers, theories concerning tempta-
tions, different degrees of love, purity and power, and
similar subjects in endless variety of detail. And as
these are burning questions of the present day, we feel
that no apology is due the reader in undertaking to ex-
amine into them carefully and minutely.
128 DIVINE GUIDANCB.
CHAPTER XVI.
CARNALITY.
WHEN a sinner comes to Christ in confession and
faith he is accepted, pardoned and adopted into
the kingdom of God's Son. This is an accepted
truth, not only by Methodists, but also by all evangelical
churches, accepted because it is believed to be in thorough
harmony with Bible teaching.
But this adopted child of God is now an heir of hea-
ven, and prepared for all the felicities thereof should he
at once be overtaken by death.
This fact of the pardoned and adopted sinner gaining
heaven should he die in this gracious state is accepted
by all modern theologians, including the Wesleys and
their adherents ; yes, and without his having consciously
experienced a second blessing whereby carnality, or in-
bred sin, has been destroyed.
It is true that some writers, including Wesley, seem
to teach the contrary, for instance, when they comment
on the verse, " Without holiness no man shall see the
Lord." But when brought to face the question squarely,
they all admit, without one dissenting voice, that when
a sinner is pardoned and regenerated, if he should die
the next moment he is certain to gain heaven.
Now it is plain, when this is a universally accepted
fact, that all theories or teachings concerning carnality
and inbred sin must be made to harmonize with this
fact. John Wesley saw this, and met it, as we micrht
DIVINE GUIDANCE. 127
expect, without any attempt to go around the difficulty,
and fitted his theory to this a(hnitted fact, in this way.
He maintained that if a Christian was clearly regen-
erated when dyinfif, but was not entirely sanctified, that
is, had not experienced the second change whereby in-
bred sin was destroyed, that in this case God cut the
work short in righteousness, and made an end of sin in
him at the last moment or moments of his life, and so he
entered heaven both as regenerated and entirely sancti-
fied. And this reasoning is adopted by most holiness
writers on this subject. «
If any one is asked to produce Scripture for this
teaching, it has to be confessed that there is none, but
that it is purely an inference, the result of a reasoning
process.
Some impatient one, perhaps, here asks, Do you ac-
cept this solution of the difficulty as absolutely correct ?
We reply that, as to all the facts, we are in harmony
with Wesley's teaching, for those facts are in harmony
with the Bible ; that is to say, with him we believe that
the depravity of the human heart is a positive fact;
that confession of sin and faith in Christ secure pardon
and regeneration ; moreover, with Wesley we believe
that it is possible for a man to receive all that is implied
in conversion and sanctification at first, and thereafter
live the life of Christian perfection.
But, with him, we have failed to find one instance of
this in actual life. As a general fact,^en after conver-
sion live in a state where alternate sinning and repenting
chase each other like clouds in the sky. And with him
we believe that this state, which he sometimes denomi-
128 DIVINE GUIDANCE.
nated the wilderness state, may give place to one where
the believer walks constantly worthy of God unto all
pleasing. These are the facts of the case which Wesley
received, because found in the Bible, and observed in life.
Now it was and is to these facts of Bible truth which
are brought out in Wesley's teaching that we, as a Meth-
odist minister, subscribed and still loyally defend as the
very foundation of Scriptural holiness. But as to method*
of stating these truths, and arguments and inferences
used by him in their elucidation, no sane person could
feel it obligatory on him to accept all as ultimate truth,
or that it would be wrong to let one's thoughts concern-
ing these facts take any other course than the methods
and reasonings Wesley used.
We, therefore, simpl v gi'^^esley^'si^ethod of making
the doctrine of carnality in oeTievers harmonize with the
facts of the case as a matter of theological history. We
certainly think it improvable, or we would not write on
the subjeat.
Now, we ask, is it not in order to seek for some method
whereby all Scripture statement concerning carnality
can be harmonized with facts, without getting into diffi-
culty over a regenerate person dying without havino-
experienced the further work of grace known as full
salvation ?
For many years we fully appreciated this weakness
in the modern theory concerning inbred sin, and as we
could find no satisfactory solution for the difficulty, we
simply laid the whole matter as'de, and took a short cut
to the experience of holiness itself, and left this and kin-
dred theories growing out of it to be considered in after
years, if at alL
DIVINE GUIDANCE. 129
But now that we have met a solution of the whole
matter, in the Bible, which satisfies us, as not only in
harmony with Scripture, but also with the facts of expe-
rience, yes, and with Wesley's teaching, we hesitate no
longer to discourse about it.
This is what we now think to be the simple teaching
of the Scriptures concerning this thing. When the sin-
ner comes to Christ with confession, and accepts Him by
faith as his Saviour, he is at once pardoned and accepted
as His follower, the Holy Spirit witnesses to the fact of
his pardon and acceptance, and thus He knows, with
infallible certainty, that he is an adopted child of God,
an heir of heaven.
Now, his first impulse is to love and serve God with
all his ransomed powers. At this point the Holy Spirit
undertakes to lead him into all truth, and be to him all
that Christ promised him to be. And it is possible for
this believer to accept the rich provision made for all
his spiritual needs, and go on his way rejoicing, without
one moment's break in his experience of freedom from
condemnation for sin.
But, as a matter of history, all, sooner or later, under-
take to live the Christian life without walking in the
Spirit — that is, without distinctly accepting Him as the
sole law of life in all things great and small, and, of ne-
cessity, live a sinning and repenting life, that is, if they
do not speedily turn away altogether from the eflfort to
live godly.
Now, this attempt to walk in the commandments and
ordinances of the Bible, without making the Spirit the
one law of lifC; is what the Apostle denominates car-
9
180 DIVINE GUIDANCE.
iiality, the flesh, or the old man, and it is in essence, the
same as those eflbrts put forth before conversion to avoid
sin and lead a righteous life.
But when the believer accepts the Holy Spirit in the
Pentecostal sense, that is, to obey Him as the sole rule
of life, then in this, his walk in the Spirit, he illustrates
the scriptural idea of a blameless, holy life, where car-
nality is destroyed, the old man crucified, or, which is
the same thing, John Wesley's idea of Christian per-
fection.
The objection may be made that this eflfort to do what
is right seems worthy of commendation, whilst carnality
is pictured as all bad, th? very essence of evil. Hpw then,
it may be asked, can these apparent contrasts be similar?
But it will be noticed that Paul maintains that all
efforts put forth to keep the law, when the person is not
led of the Spirit, end in failure. Hence, all allusions to
such efforts necessarily imply sin as the inevitable result.
So that when he speaks of one he includes the other.
As a matter of fact, all men without exception strive
to keep thts law of God. No man out of perdition is ab-
solutely bad. Who ever met a drunken sot, for example,
so far gone in sin that he did not now and then put forth
some feeble efforts to stem the torrent of sin in him ?
Even the most profligate and unholy are restrained some-
what by conscience against the bent of natural desire.
So we contend that sin, whether committed by professed
saint or open sinner, is aptly described, or at all events
is included, in an allusion to the efforts of men to keep
the law of God without obeying the law of the Spirit.
How all disputes concerning the application of Paul's
DIVINE GUIDANCE. 131
reasonings in the seventh and eighth chapters of Romans
are ended when this key is used to unlock their mysteries!
St. Paul is describing all efforts to keep the law of God
without adopting Heaven's provision for keeping it in
its entirety. In so doing it is not necessary for him to
make nice points concerning inbred sin and open trans-
gressions ; concerning infirmities and mistakes, whether
regrettable or otherwise ; concerning sins of omission or
commission, as to whether they are voluntary or invol-
untary, as is necessary with modern writers in upholding
their theories.
No, nor yet was it necessary for Paul to mention the
fact as to whether he was describing his own experience
before or after conversion. If we regard him as simply
descril)ing all efforts to keep the law of God when not
lualking after the Spirit, that is, when not obeying the
law of the Spirit as the only law of life, then we can
understand why it was unnecessary for him to guard
against the theological discussions which have so thick-
ened about these chapters. He was simply giving a
vivid description of every son and daughter of Adam
when not walking in the Spirit, or when not living the
life portrayed in the eighth chapter.
In the seventh chapter you have man at his very best,
when not led of the Spirit. You see a man putting forth
all possible effort to keep the laws of God, and finally
giving up in absolute despair of ever succeeding.
Now, it is of importance that we should know what it
was that this representative man despaired of. We
maintain that his despair was not concerning his ina-
bility to secure forgiveness so much as his inability to
132 DIVINE GUIDANCE.
keep the law of Grod. This the whole trend of the argu-
ment shows, and is brought out with clearness in
individual passages. " There is, therefore, now no con-
demnation to them that are in Christ Jesus, who walk
not after the flesh but after the Spirit," speaks of free-
dom from condemnation, not because of forgiveness and
cleansing, but because sin is not committed, which fact
is more fully asserted further on, " the righteousness of
the law is fulfilled in us who walk after the Spirit."
These, we repeat, are the facts brought out in the
apostle's grand description or argument concerning the
two states, viz., that all efforts to fulfil the righteousness
of the law without following the law, or guidance of the
Spirit, as the one and only law of life, end in failure, and
man in so acting is carnal, the old man not being dead
or crucified. But so soon as he begins to walk in the
Spirit, then sin ceases in him, and so long as he «o walks,
even as Christ walked, he has no condemnation for sin,
peeing he does not commit sin.
DIVINE GUIDANCE. 133
CHAPTER XVII.
CARNALITY CONTJNUED.
CLEANSING, OR heart puritv'. — In connection with
the discussion of carnality, it is in order to investi-
gate thoroughly this subject. But it will be found,
on close inspection, that it can be quickly and easily
disposed of, for the state of being cleansed, or of having
a pure heart, is simply another name or names for a
righteous life. A man of clean hands, and of a pure
heart, is simply a man whose hands are not used in
wrong-doing, and whose life in thought, word and deed
harmonizes with the commands of God ; in other words,
is one in whose conduct the righteousness of the law is
continually fulfilled.
These hands are clean, cries the politician, when he
would have his audience believe that he neither gave
nor accepted a bribe. There is no mysticism connected
with the word clean and its synonyms outside of theo-
logy. But the moment we enter the realms of dogmatic
theology we seem to be on enchanted ground, especially
when the cleansing department is reached. For it will
be found that walking in the commandments of God
blameless can scarcely be considered as synonymous with
the idea of being cleansed from inborn or inbred sin, as
taught by many theological writers, when discoursing
concerning holiness.
134 DIVINE GUIDANCE.
Tjike an object lesson to illustrate this. Here is a man
converted to God. About his conversion there is no
doubt. He has sincerely repented of his sins, has come
to God in penitence and faith, and has accepted Jesus as
the Captain of his salvation. There is no reserve in his
complete surrender to Him as the one whom he promises
to love and obey now and forever. As a consequence
his load of guilt is lifted, he has now light and joy in
his soul, and the clear, unmistakable witness of theHjly
Spirit that he is an accepted child of God, an heir of
Heaven. In short, that he is born again of the Spirit, and
so sees the kingdom of Heaven — that is, belongs to it.
lie is now, at the close of his first day in this spiritual
kingdom, about to retire for needed sleep. With his
heart overflowing with thanksgiving because of the
conscious forgiveness of all his past sins, and with such
a sense of present satisfaction in Christ that precludes
even the suspicion of having been disloyal to the Savi-
our, by the commission of one sin since his conversion a
few hours acjo, which needed confession and fororiveness,
happy in God he drops into slumber, and, ere the hiorrow
dawns, drops into eternity.
Now the question is. Was this man cleansed from all
sin before he went to sleep ? Did he live a pure and holy
life between his conversion and his first sleep, which
proved to be the sleep of death ?
To us it is clear that if cleansing means right doing,
that is, walking in the commandments blameless, then
he lived during those few hours a pure, holy life. But
if it means something over and above holy living, then
it is in order to show clearly and unmistakably what
that overplus something is.
t)IVINE GCJrDANCE. • 135
Let us look at some of the confused efforts to show
what that assumed something is. It is asserted that if
this individual had lived long- enough, the inborn or
inbred sin which was still in him would soon have begun
to show itself in various forms, as, for instance, lisino-s
of temper, evil thouo^hts, infirmities of will ; in short,
after a time he would discover in his life sins of omis-
sion, if not of commission, needing, ever and anon, con-
fession and forgiveness, till he obtained the blessing- of
heart purity, when inbred sin being taken out, nothing
but pure love to God would remain. Hence it is argued
that the seed of sin, that is, original depravity, wa^ not
taken out of him at conversion, it was only kept down
out of sight.
Now we admit the facts of the case as here brought
out. It is all but certain that had this individual lived
and striven, after the ordinary way, to live a holy life,
he would have met with many a failure, no matter how
intense his efforts in that direction. But not, we
maintain, because of some defective work done in his
being by the great Author of his salvation, but because
the probabilities are that he w^ould fail to accept the
Holy Ghost in a Pentecostal sense, and so, not adopting
the divine provision fully for fulfilling the righteousness
of. the law, he would necessarily fail, and so live a
sinning and repenting life if he continued his efforts
after holy living.
The apostles did not raise subtle questions about
inbred or inborn sin in dealing with their converts, but
confined themselves to seeing that they accepted the
Holy Ghost in the Pentecostal sense, and then walked in
136 . DIVINE GUIDANCE.
Him, tlmt is, obeyed Him as the one and only law of
life, well knowing that thus the righteousness of the law
would be fulfilled in them perfectly.
We challenge any modem teacher to improve on the
apostolic method a-s exemplified in the history of the
twelve Ephesian disciples. And, moreover, we challenge
any and all dogmatic teachers concerning the blessing of
purity to take the position that these twelve needed to
to be cleansed from inborn or inbred sin after they had
received the Holy Ghost.
When the plain, legitimate meaning of the terms,
cleansing and heart purity, is retained, viz., keeping the
commandments of God in their entirety, then, not only
no damage comes from the use of them, but they increase
the pleasing variety of expressions which indicate holy
living.
But when, as is too often the case, they are used to
condone sin, and bolster up a form of teaching that is
semi-Antinomian in its make, then it is in order to ask if
it is not better to discard their use, or make them less
prominent for a time, till the evil effects of the abuse of
the terms cease.
Need we add that this abuse is witnessed when they
are made to imply that some mysterious change is con-
tinually passing over the soul of him who believes that
the blood cleanseth, whereby he is reckoned holy and
pure in the f-ight of God, even although he does not do
the will of God on earth as it is done in Heaven ?
Sancti^fication and Entire Sanctification. — In
connection with the subject of carnality, it will also be
well to comment on the above expressions.
DiVlNfi GUtDANCfi. 1.^7
Now, in using the same methods as in previous writ-
ings, if we connect these terms with the real facts in
Christian experience, the sense of confused thought,
engendered by the use of them, is somewhat lessened.
Certainly, at the outset, we must admit that there is
a confusion of ideas suggested by this nomenclature.
For it implies the possibility of comparing absolute
terms, and so brings up the old dispute as to whether
perfect and kindred words admit of comparison as, 'per-
fect, more perfect, most perfect. Accurate scholarship
demands that Christ's comments on the words yea and
nay be applied to all words implying completeness or
perfection, teaching, as they do, that whatsoever is more
than the positive degree cometh of evil.
With a good-natured smile even grammarians will let
pass the rivalries of charlatans in the business world
who, to catch the eye of the purchaser, tack on their
limitless superlatives, as, "very best," "better than the
best," "still better than the very best," and so on ad
nauseam. And so it comes to pass that the scholarly
infidel, with some apparent* ground for his act, classes
the nomenclature concerning sanctification not with
accurate speech, but with charlatanism.
We are fully aware that some good people will be
conscious of a species of holy horror taking possession of
them at seeing these terms handled after this common-
sense, business way. For when any terms of speech are
associated for a long time with a sacred subject, the
very words gather around them a kind of sacredness,
and he is rightly termed an iconoclast who dares to
handle them with any other than a superstitious rever-
ence for the very letters of which they are composed.
138 DIVINE GUIDANCE.
As for us, we frankly admit that we have no sucli
sentiment concerning these terms. For the word sanc-
tify, and its derivations, in the Bible is applied alike to
men, animals, and inanimate objects, whilst the expres-
sion entire sanctification is not even a scriptural one.
True, it is supposed to be perfectly synonymous with
the expression, " sanctify you wholly." But it is a legiti-
mate dispute whether this expression, addressed by St.
Paul to a whole Church, was intended by him to be
applicable to single individuals.
Once it was not so ; for we distinctly remember with
what awe we first used the expression entire sanctifica-
tion when, from a sense of duty, we used it as expressing
our personal experience of full salvation, and by this
token we are persuaded that it bears like awe-inspiring
thoughts to many minds.
But the question may be on the poise in the reader's
mind, waiting a break in the argument. Do you think
the expression entire sanctification, as used in modern
holiness literature, objectionable ? Certainly we do
think it to be decidedly unfortunate, because calculated
to mislead.
Let any one lay aside his acquired reverence for the
expression, and then apply to it the ordinary common-
sensed examination which is applied to other things to
learn their true value, and see how soon the objections
to its use accumulate.
Now the word sanctified means set apart, separated to
a holy use. If then anything is thus set apart, can there
be any difference between its being simply set apart, and
evtirely set apart? Both expressions must mean exactly
the same thing, or else the first one is not truthful.
DIVINE GUIDANCE. 139
Or if the general meaning attached to the term be
taken, viz., to be cleansed or made pure or holy, entire
sanctification cannot possibly convey any additional
meaning to the word sanctified.
So we maintain, that every way considered, the ex-
pression is an awkward one, and must, in the nature of
things, tend to confusion of ideas.
But do you not believe in entire sanctification ? one
asks. Yes, surely we believe in the fact which Wesley
used this redundant expression to indicate. And would
that modern holiness teachers indicated as clearly as he
did the scriptural idea of walking in the Spirit, and
there would follow from its use less evil than is wit-
nessed at the present time.
But to make more evident the unfitness of this expres-
sion for its intended purpose, take an object lesson. Here
is a leader of a religious service who wishes to have sin-
ners converted and believers brought into the experience
indicated by this term. To be consistent, he should ask
the unconverted forward to b^-^mcti^^,'afid the other
classes to be entirely sanctified. )
ImagineHhe perplexity of those at the altar in plan-
ning how to take two steps in sanctifying themselves or
appropriating Christ as their santification ! And what
bewilderment might be in the minds of the seekers of
entire sanctification, in apparently admitting that when
they first came to Christ they did not separate them-
selves fully to Him, or did not entirely accept Christ as
their sanctification. And the bewilderment is further
intensified, in that their Master apparently accepted
their partial consecration, and gave them the power for
140 DIVINE GUIDANCE,
a time, at least, to become real sons of God, without
rebuke.
Again, it is a suggestive thought in this connection
that this expression is founded on but one scripture re-
ference, as far as we have been able to learn ; and that
one, as we above remarked, by no means clearly and
positively sanctioning it. We have learned to be some-
what shy of expressions with such slight scriptural basis.
Love and Perfect Love. — This subject of carnality
would not be complete without an extended considera-
tion of love in this connection.
If this word be examined in its relation to the whole
subject indicated, it will be found that its meaning has
been left in a very perplexing state.
For example, different states or degrees of love in the
same individual are made to stand for the two blessings
of justification and sanctification, but no clear definition
is given of these different shades or degrees of love.
Certain Scriptures are quoted for this discrimination,
and the writings of Wesley and others are made to do
service here. And it is evident that these two degrees
of love seem to be indicated by them. But what that
difference is, is left in doubt. " He that feareth is not
made perfect in love." 1 John iv. 18, plainly intimates
that a man may love and yet not be perfect in his love ;
"and His love is perfected in us.'* 1 John iv. 12 seems
to speak the same language.
These are the only passages with which we are fami-
liar, that appear to bear out the thought that there is
one degree of love present in the soul that is only justi-
fied, and another in the sanctified. Of course, when we
DIVINE GUIDANCE. 141
take up the writings of modern teachers on this subject,
they abound in statements of this kind.
Now, granted all that is contended for concerning this
thing, see in what confusion of thought the whole
matter is left. For the command to love God perfectly
is as emphatic in the Old Testament as in the New.
Now, one of the favorite arguments used to prove the
ability on our part of loving God perfectly is that it is
commaoded that we should so love Him, and the com-
mand itself implies that provision has been made for our
obedience. Therefore, it follows that provision was
made for the Israelite of old to love God perfectly, as
certainly as for the Christian of to-day. Hence, if per-
fect love characterizes the blessing of entire sanctifica-
tion, then there can be no essential difference concerning
it in the two dispensations. How, then, make good
Paul's description, when he says that the one had no
glory in comparison with the other.
Again, since under both dispensations we are com-
manded to love God perfectly, how can God be just and
the justitier of any man who does not so love God per-
fectly ? It would seem that perfect love is made a
necessity on our part, even in the very first steps in a
Christian life.
Again, in the same chapter from which the above
quotations have been taken, John discourses as if there
were not those degrees in love, for he saith that " every
one that loveth is born of God and knoweth God. He
that loveth not knoweth not God ; for God is love."
But it may be said that he is discoursing here concern-
ing perfect love. Granted, then he is made by this
142 DIVINE GUIDANCE.
admission to exclude all who do not love after this sort
from the kingdom of Christ. And applying that thought
to the former verses quoted, it would make them say
that he that was not made perfect in love was not born
of God and knew not God. Manifestly, then, it would
make the subject abound in difficulties to fit the two
states of justification and sanctification to these utter-
ances of the great apostle of love.
That these, and a multitude of similar difficulties
abound in this subject, when considered after the modern
method, any one who honestly questions himself must
admit. But generally this perplexity is gotten over by
a pious ejaculation as, O for more love ! and the whole
subject is again relegated to the limbo of unsettled
questions.
Do we propose to settle this unsolved problem ? Well,
seeing it is manifestly an unsettled one, no one should
find fault at-an honest attempt in that direction.
We are inclined to think that the entire difficulty has
originated in the effort to deal with love as an abstract,
and not as a concrete, quantity. That is, love is looked
at too much as an emotion, and not as an act. It will be
noticed, if the mind is turned to this thouirht, that in the
Bible the acts of life are referred to more than the emo-
tions when this subject is mentioned. Read carefully
the epistle from which the above quotations are made,
and this contention will be easily established. " But
whoso keepeth His Word, in him, verily, is the love of
God perfected." " My little children, let us not love in
word, neither in tongue; but in deed and in truth."
" For this is the love of God, that we keep his command-
ments."
DIVINE GUIDANCE. 143
Again, Jesus Himself gave the same description of
love. " He that hath My commandments, and keepeth
them, he it is that loveth Me." And similar passages
are scattered through every part of the Bible.
Hence, it follows that he who keeps the commands of
Christ need not be troubled about the different shades
of love, for his love, according to the Bible, is complete
and satisfactory to his God. But any who do not keep
perfectly the commandments of Christ, whilst they can-
not lay claim to perfect love toward God and man, may
well fear concerning their standing before God in any
relation that can be either satisfactory to themselves or
their Master.
Now, take this thought thus plainly brought out, and
see how it will explain the experiences of Christians.
Here is a man just converted to God from a life of sin.
It is a genuine conversion ; he has, without any reserve,
accepted Christ as his Saviour now and forever, with
the intention to follow Him loyally in all things. Now,
watch him for the tirst few hours or days of his changed
life, and see if there is any defect in his obedience to all
the commandments of Christ. Usually you find none.
That is, he is fully up to the mark, walking in all the
commands and ordinances of God blameless. If you
doubt it, just charge him with want of loyal obedience
to his Saviour, and see how he will indignantly refuse
to be condemned by your accusation. Again, accuse him
of not loving God with all his heart, and see how, con-
cerning this thing, he will maintain his integrity. And
even if your accusation drives him to his Master for vin-
dication, notice how he will tell of love tokens given him
to contirm him in tliis his faith,
144 DIVINE GUIDANCE.
Reader, is not this an accurate description of the first
hours or days of your Christian life ? Alas, for you if
it is not
Now, if all this be admitted, and we hesitate not to
demand its admission, then, according to clear scriptural
definition, the newly converted child of God loves Him
perfectly ; that is, with all his heart, mind, soul, and
strength. And, if he goes on from that glad hour in
continued obedience, then, notwithstanding all the reas-
onings of modern holiness writers to the contrary, accord-
ing to Bible testimony, he lives a life of perfect love
toward God and man.
But, does he thus go on in perfect obedience ? Alas,
no. How rare the instances ! So rare, that the existence
of one living example, one who for years after his con-
version has such a record, is doubted by most, if not all.
And why ? Because the provision made for perfect, con-
tinuous obedience has been almost universally rejected.
But, when the Holy Ghost is received in the Pente-
costal sense, that is, to be the one and only law of life,
then this Christian, in his implicit walk in the Spirit,
obeys perfectly all the connnands of God, and so fulfils
all the conditions of perfect, continual love toward God
and man.
Now, if this state of final establishment be called the
blessing of perfect love, in contrast with that intermit-
tent state which usually precedes it, where, through
ignorance of the Spirit's work. He, the Spirit, only for
short periods of time after each act of forgiveness has
right-of-way in the soul of the believer, then the confu-
sion of ideas connected with the modern method of treat-
DIVINE GUIDANCE. 145
ing the subject of love in connection with the doctrine of
holiness would cease.
Let us, then, gather up the results of this discussion,
as follows :
Whilst the Bible proclaims as a universal fact that he
that loves God keeps His commandments, it is still more
pronounced in the statement that he that keeps the com-
mandments loves God.
If there is any place in Christian experience for two
distinctive degrees of love, as love and perfect love, it
must be when fitful obedience is contrasted with con-
tinued, perfected obedience.
These two states can only be accounted for when,
either through ignorance, lack of faith, or defective
teaching, the law of the Spirit as the only law of life is
not an accepted fact in one's Christian experience. That
is when believers do not receive the Holy Ghost, or, hav-
ing received Him, do not continue to walk in Him
And further, it is seriously hinted at, if not fully pro-
claimed, in the Bible, that defective obedience, at least
where the con><cience is affected, is a sure sign of the
absence in the heart of any true love towards God.
10
146 DIVINE GUIDANCE.
CHAPTER XVm.
SCRIPTURALNESS OF THIS TEACHING. *
WHEN such a departure from the ordinary way of
presenting these truths is witnessed, there is nat-
urally a call to examine with renewed care their
foundations, and this call is the same as asking, Is it
Scriptural ?
Some take their stand on one or two passages in the
Bible and maintain against all comers that one isolated
sentence in the Holy Scriptures is quite sufficient to
establish any doctrine. Hence whole sects are founded
on the interpretation of one or two passages, and entire
schools of thought pivot on a single expression.
Take the verse which contains the words " Sanctify
you wholly " from the New Testament, and the expres-
sion entire sanctijication would have no apparent war-
rant in Holy Writ. Eliminate the one passage from the
Epistle of James with its bearing on the Faith Cure
movement, and the extreme views put forward by some
of the leaders thereof would scarcely have seen the light.
Let the two and only two passages which appear to give
definite teaching concerning dress be lost sight of, and
all the ponderous rules and regulations concerning dress,
in connection with holiness, could hardly have had a
birth. And so of other doctrines which might be men-
tioned.
DIVINE GUIDANCE. 147
Now whilst admitting that any utterance that can be
fairly traced to Christ, the last ultimate teacher of truth,
is sufficient to establish its correctness, we suggest that,
where clashing views obtain, if numerous passages can
be collected, that an important argument can be based on
the number of these passages, as contrasted with the
paucity of those which seem to support rival schools of
thought.
Napoleon gave it as his decided opinion that victory
always followed the largest battalions. Now whilst this
is not always true, nevertheless it suggests a general
truth. And hence it is in order to see how, in the New
Testament, the passages which refer to the gift of the
Holy Ghost compare with those which refer to heart
'purity, entire sanctification, holiness, or perfect love as
a second blessing subsequent to or apart from forgive-
ness of sins.
Now if the reader should take his New Testament and
go carefully over the whole, as we have done, and mark
every passage which has reference to any one of these
five different subjects, he would verify, we think, the
following as correct, viz. :
No. of times
mentioned.
Perfect Love, 3
Cleansing, 9
Sanctification, . . . . ; 16
Holiness, 87
The Gift of the Holy Ghost, . . 156
Indirect allusions to entire Sanctification, 1
II II •( Cleansing, . . 2
II • II II the Pentecostal Gift, 76
148 DIVINE GUIDANCE.
These figures might possibly elicit a dispute concerning
their accuracy, in a few instances, but as giving a bird's-
eye view of the relative importance attached to the sub-
jects mentioned, we claim them to be sufficiently accurate
to found our argument upon them.
Now it will be noticed that the passages marked as
alluding to holiness and sanctification apply as certainly
to the Pentecostal gift, as they do to heart purity, entire
sanctification, or perfect love, when they are made to
have reference to a distinctive blessing, and so they do
not count in this comparison. Hence the relative value
in the estimation of the writei-s of the New Testament,
of the gift of the Holy Ghost in the Pentecostal sense as
compared with those other subjects is upwards of one
hundred and fifty to nine, as compared with the sub-
ject of cleansing ; to three as compared with perfect
love ; and to less than one as compared with entire
sanctification.
But if the passages themselves be examined into more
minutely, it will be seen that, whilst those which refer
to the gift of the Holy Ghost do so in the main as to a
distinctive something which can only be intelligibly
interpreted by Pentecost, the other passages are not
nearly so distinctive in their teacliing.
The first of the nine passages referring to cleansing is
in Acts XV. 8 : " And made no distinction between us
and them, cleansing their hearts by faith."
The usual interpretation here is that cleansing refers
to the distinctive blessing received by Cornelius and his
friends whilst Peter was preaching to them. Now,
granted this, even then the subordinate nature of the
DIVINE GUIDANCE. 1411
expression is shown, for this is the third allusion to the
same event, and in all three it is particularly mentioned
as the giving or receiving the Holy Ghost in the Pente-
costal sense, and only in this third pa sage is cleansing
named.
But we ask, would it strain the passage to make
cleansipg here refer to their subsequent lives, in which
they were kept pure, that is, obedient to the laws of
God by faith in the presence and guidance of the Spirit ?
Especially when it is borne in mind that the controversy
mentioned in this chapter was not about receiving a
blessing of purity, but being kept pure.
There was no dispute about the reception of the bless-
ing, whatever name might be given to it, the whole con-
troversy was about the subsequent life. Some insisted
on the necessity of these Gentile converts keeping the
law in order to maintain their standing with God, whilst
others opposed this as contrary to the spirit of the
Gospel.
We do not contend for this meaning of the passage as
if it was of vital importance; it is sujfficient for our
argument to show that one cannot dogmatize safely
concerning the usual application of this solitary pas-
sage concerning cleansing in the Acts of the Apostles.
But in this book of the Acts, whilst they, who insist
on the blessing of a clean heart being the true scriptural
name for full salvation, find only this one mention of
the subject, forty-nine passages will be found, all point-
ing with distinctiveness to the gift of the Holy Ghost
as the true name for the full salvation of the New
Dispensation,
150 DIVINE GUIDANCE.
In Romans we find no verse which by ordinary inge-
nuity can be made to express the doctrine of heart purity
as the second blessing. But twenty-six tell of the gift
of the Holy Ghost as indicating it.
In 1 Cor. vi. 11, the next passage occurs, which reads :
" But ye were washed, but ye were sanctified, but ye
were justified in the name of the Lord Jesus Christ, and
in the Spirit of our God." But a glance at the verse
will suggest innumerable difficulties in using this passage
in the interests of cleansing as the second blessing, for
it is either put on a par with justification or made infe-
rior to it by being made to come before it.
But when the evident meaning of the verse has right
of way in the mind there is no confusion in it, for it
points to the forgiveness or washing away of past sins,
the sanctification or setting apart to the service of God,
and living a just or holy life as all coming to them
through Christ in the gift of the Holy Ghost.
Again, whilst there is but this one allusion to cleans-
ing in the epistle, a dozen may be counted which refer
directly to the great Gospel gift of Pentecost.
In the next epistle pureness and purity are used in
their generalized meaning, and therefore need not be
considered, seeing there is no reference in them to the
subject in hand.
However, we will notice the following — 2 Cor. vii. 1 :
" Having therefore these promises, beloved, let us cleanse
ourselves from all defilement of flesh and spirit, perfect-
ing holiness in the fear of God." Evidently this passage
might be rendered : " Let us keep ourselves from sin."
But if this be objected to, still, we maintain, that it
DIVINE GUIDANCE, 151
would be putting the words of the text to an enormous
strain to make them teach a distinct second experience,
after conversion.
In this epistle also are a dozen passages referring to
the Pentecostal gift.
In Galatians, whilst there are thirteen passages bear-
ing on the Pentecostal gift, theio is not one concerning
the blessing of purity.
In Ephesians, there is mentioned cleansing in connec-
tion with the whole church of God as follows, " That He
might sanctify it, having cleansed it by the washing of
water with the word, that He might present the church
to Himself." But we simply quote it as sufficient for
our present purpose, remarking that this solitary men-
tion contrasts with twelve mentions of the gift of the
Holy Ghost in the same epistle.
Passing over the intervening books, containing as they
do seven mentions of the one and none of the other, we
find the passage in Titus iii. verse 5, which will repay
careful study in this connection, " Not by works in
righteousness, which we did ourselves, but accor ling to
His mercy He saved us through the washing of regene-
ration and renewing of the Holy Ghost, which He
poured out upon us richly."
Here cleansing is connected with the first stages of
the Christian life, and th© distinct Pentecostal experi-
ence is made to follow regeneration or cleansing.
But the modern interpretation makes washing to fol-
low regeneration. Hence it is evident that this modern
nomenclature does not closely follow scripture utterance.
In Hebrews ix. 14!, is the following : " How much
152 DIVINE GUIDANCE.
more shall the blood of Christ, who through the Eternal
Spirit offered Himself without blemish unto God, cleanse
your conscience from dead works to serve the living
God !" Now this is evidently a strong passage in favor
of the teaching that our gospel provides for purity of
conscience But does it in any way imply that heart
purity was to be the second blessing of the gospel ?
Docs it not rather refer to the fact that the outcome of
the gift of the Spii'it, when retained, would secure a pure
and holy life, by enabling the possessor, in place of try-
ing the impossible task of regulating his life by laws, the
prolific source of dead woiks, to serve the law of the
Spirit, that is, the living God ?
In 1 Peter i. 22 : " Seeing ye have purified your souls
in your obedience to the truth unto unfeigned love
of the brethren," the work of purification is made to
mean the same as keeping from sin through the appli-
ances of the gospel.
But in the first chapter of John, 7th and 10th verses, are
the great bulwarks of this nomenclature. And yet how
carefully they have to be manipulated to have them do
service here !
We maintain that if one is not hampered by the mo-
dern teaching concerning heart purity as the second
blessing, he will infer at once that this is but an em-
phatic statement of the doctrine of conversion. For there
is no hiatus between the two thoughts to admit all that
is implied as preliminary to the second or cleansing
blessing. The plain inference here is that every one
who obtains forgiveness obtains cleansing. " If we con-
fess our sins he is faithful and just to forgive us ouv
DIVINE GUIDANCE. 158
sins, and to cleanse us from all unrighteousness."
Plainly here cleansing is connected with confession of
sins as forgiveness is.
Of course if the doctrine of heart purity, as the great
distinguishing experience of the gospel, was established
in a multitude of passages, then this curt allusion to the
subject might be readily admitted as interpreted by the
whole. But to build up such a massive structure on
such a narrow basis is one of those strange efforts to be
found no where outside of dogmatic theology.
In the Book of Revelation are a couple of instances
where washing or cleansing is used, but they so clearly
have reference to forgiveness of sins that we need not
further weary the reader even by quoting them.
Such then are the weighty reasons offered us by many
modern theologians why we should substitute the term
heart purity , the blessing of a clean heart — being cleansed
from sin, or similar expressions, for the plain emphatic
teaching concerning the gift of the Holy Ghost, as the
distinct blessing and glory of the present dispensation.
But further we ask the reader to contrast the indefi-
nite character of the passages alluding to cleansing, with
the clear-cut, distinctive teaching of those which refer to
thi Pentecostal gift.
" This He spake of the Spirit, which they that believed
on Him were to receive, for the Spirit was not yet given
because Jesus was not yet glorified." — Acts vii. 39.
" Behold I send forth the promise of my Father upon
you ; but tarry ye in the city until ye be clothed with
power from on high." — Luke xxiv. 48.
" And they were all filled with the Holy Ghost." — Acts
ii. 4.
154 DIVINE GUIDANCE.
"And ye shall receive the gift of the Holy Ghost."
— Acts ii. 38.
" He hath poured forth this which ye see and hear."
— Acts ii. 38.
" And the Spirit bade me go with them, making no
distinction." — Acts xl 12.
" And as I began to speak, the Holy Ghost fell upon
them, even as on us at the beginning." — Acts xi. 15.
" It seemed good to the Holy Ghost and to us." — Acts
XV. 28.
'• And he said unto them, Did ye receive the Holy
Ghost when ye believed ?" — Acts xix. 2.
" The Holy Ghost which was given unto us." — Romans
V. 5.
" If so be that the Spirit of God dwelleth in you." —
Romans viii. 9.
" For the kingdom of God is not eating and drinking
but righteousness and peace and joy in the Holy Ghost."
—Romans xiv. 17.
" But we received not the spirit of the world but the
Spirit which is of God."— 1 Cor. ii. 12.
" Now He that establisheth us with you in Christ and
annointed us is God." — 2 Cor. i. 21.
" Received ye the Spirit by the works of the law or
by the hearing of faith ?" — Gal. iii. 2.
" In whom having also believed, ye were sealed with
the Holy Spirit of promise." — Eph. i. 13.
" If any fellowship of the Spirit." — Phil. ii. 1.
Contrast, we say, these few rendered extracts, taken
from a multitude of similar ones, and the astonishment
grows that any persons, with the Bible in their hands,
DIVINE GUIDANCE. 155
would attempt the herculean task of substituting this
grace or result of the Spirit's presence for the gift of the
Spirit Himself,
Should we examine the expressions perfect love, en-
tire sanctification, or any other terms after this method,
we would find that their claims to be accepted as success-
ful rivals of the Pentecostal gift would be quickly dis-
posed of, as in no sense charged with the meaning
ascribed to them.
And further, we issprt that all lovers of the truth will
arise from this close study of the subject with a sense of
relief, the result of finding that the Bible is so clear and
emphatic on the subject, and that it strips the whole Pen-
tecostal truth of the mystic, inconsequential reasonings
with which this modern departure from scripture nomen-
clature has enshrouded it, while Pentecost is seen to
stand out sublime, robed and radiant with the clear light
of unadulterated truth, the great fact of the ages, second
only to its procuring cause, the death, resurrection and
iscension of the Lord Jesus Christ.
But unlike the brightness of Sinai, which repelled, it
attracts us to itself, till embraced in its mild glories, we,
too, flame and coruscate with its splendors, and go forth
in its power, witnesses for Jesus to His utmost power to
save, and fulfil in us all the good pleasure of His good-
ness. Thanks be to God for His unspeakable gift.
156 DIVINE GUIDANCE.
CHAPTER XIX.
TEMPTATIONS.
OTHER SUBJECTS EXPLAINED THEREBY. — It is grati-
fying to know with what ease the seeming myste-
ries of many theological puzzles are made manifest;
and their intricacies explained, when this great central
truth of Pentecost is brought to bear upon them.
What multiplied difficulties have connected themselves
with temptations when considered with the blessing of
cleansing from inborn sin according to modern teaching.
In the teaching of many modern writers on this sub-
ject, it is affirtiied that in the justified state temptations
come from within and without, but that in the entirely
sanctified they only come from without. As further
explaining the matter, it is said that when Satan tempts
a saint whose heart is pure he finds no response from
within, but if only in a justified state, the tempter is co-
operated with by traitors within the heart, who gener-
ally help him to make short work with his victim.
Now, as we have in other places remarked, this state-
ment of doctrine is true to facts when it is properly in-
terpreted, but the modern interpretation is both wrong
itnd misleading. In its true explanation it points to the
teaching of Paul where he discourses concerning the
Spirit. He shows clearly and repeatedly that the only
provision made for successfully resisting temptation is
by following implicitly this one law.
DIVINE GUIDANCE. 157
When for this simple gospel provision we substitute
the effort to do right from a sense of dut}^, to carry out
the rules of the Bible as rules or laws of life, then Satan
has immense vantage ground against us, and is constantly
successful in plying us with temptations. His success,
then, is like that of a wairior who, besides his besieging
army, has part of his forces as traitors in the camp of
the enemy ; success is almost certain to crown his efforts.
Need we illustrate this truth ? Select any form of
right-doing along this legalistic line and see how speedily
the statement is proved. Let it be that of keeping holy
the Sabbath. Now after the most rigid observance of
pious rules concerning its sanctity, at the close of any
one Sabbath-day sit down and see if the conscience is
perfectly clear and the record of the day perfectly satis-
factory.
You read in the Bible that you must not think your
own thoughts, speak your own words, nor do youi* own
works. And this rigid rule, be it remarked, is in perfect
harmony with New Testament teaching. Now apply
these rules to your conduct. You point to the fact that
you have stopped unnecessary household labors. But
are you sure of this ? Have no unnecessary hres been
kindled ? No unnecessary utensils been used, calling for
additional labor in their cleansing ? One additional piece
of delf, polished for luxury or convenience sake, and not
as a work of mercy or necessity, breaks the spirit of the
law as certainly as the act of the Israelitish woman who
was stoned by Moses for picking up some chips to light
her fire.
Then as to the words spoken. Have none been uttered
158 DIVINE GUIDANCE.
at the table concerning what was on it, or concerning
individuals whose names chanced to come up in conver-
sation, but what were in perfect harmony with this law?
What about thoughts ? One minute's thinking our
own thoughts breaks the rule as certainly as hours spent
that way.
Any one who examines the subject thus closely will
find that in endeavoring to keep holy the Sabbath-day
by the help of the laws of scripture, he is at a tremend-
ous disadvantage, and his state is aptly described by a
garrison trying to defend itself against open enemies
and secret traitors lurking within the walls. Defeat
under such circumstances is absolutely certain.
The same result would be arrived at in examining
efforts to keep the laws of the Bible concerning " Always
abounding in the work of the Lord," " Redeeming the
time," or " Praying without ceasing." No matter how
satisfactory the conversion has been, no matter how clear
the testimony of the Spirit to sins forgiven or to entire
sanctification, if efforts are made to obey these precepts
as laws of holy living ; if, in short, there is any attempt
to walk by these rules in place of walking by the one
rule of the New Testament, the law of the Spirit, certain
failure is courted, and he illustrates this state of tempta-
tion from within and without.
But when this figurative language is made to do duty
for one who rejects this law of liberty both in theory
and in practice, then its use is misleading and ruinous to
Christian character. Those who reject this obedient
walk in the Spirit are spoken of by the apostle as going
about to establish their own righteousness, and not sub-
mitting to the righteousness of God.
DIVINE GUIDANCE. 159
Of course, most, if not all, of those whom we aim at
will not accept this desci'iption of themselves as true ;
and yet we maintain that it aptly describes every Chris-
tian who rejects, in practice, the law of the Spirit as the
one and only law of life ; for thereby they reject the
only way whereby the righteousness of the law, that is,
the righteousness of God — being perfect, as our Father
in heaven is perfect — can be fulfilled in them.
To bring out these thoughts still more clearly take an
object lesson.
Here is a modernized testimony on this point : " Hav-
ing received the blessing of a clean heart, I now find
that my enemies are all on the outside. I have no temp-
tations from within."
Now, in the multitude of cases which this testimony
represents it is not used as figurative language, referring
to the contrast between legality and spirituality, but has
laid aside its figurative garb, and is supposed to be a
positive fact, a testimony to the fact that now that the
heart is pure, having been cleansed from all sin, there is
really a radical change in the temptations with which
one is assailed.
But submit this statement to closer scrutiny, and see
how it will shrink from it. Can anyone define the two
kinds of temptation thus indicated ? Examine the
temptations of Christ, and see if the mind can grasp a
stronger form of temptation than they were. Satan
took advantage of Christ's hunger to tempt Him. Of
course, we all regard the hunger as not a temptation, but
as simply an incident in His life, and yet an affliction or
trial plainly ordained of God — "Then was Jesus led of the
Spirit into the wilderness to be tempted of the devil."
1(>0 DIVINE GUIDANCE.
Evidently the essence of the temptation was to break
the fast without being perfectly true to the Holy Ghost.
For if the Spirit who came upon Hi n at His baptism
led Him to fast, He also must show Him when to end it.
It was then a sufficient answer to give to the suggestion
to turn the rock into bread, that when the time to fast
appointed by the Father was ended something better
than dry bread would be provided. And His words were
prophetic, for at the close of the fast days, when the
time appointed of the Father came, as revealed by the
Spirit, then angels ministered to Him a richer repast as
to variety than that hinted at by Satan.
Now let any one who has been called of the Spirit to
fast, examine his experiences and see if the essence of all
temptation in connection with hunger is not concerning
his taking into his own hands to end it without waiting
for the distinct sanction of the Spirit.
Moreover, he will have to confess to himself that such
temptations act upon the innermost part of his being ;
temptations which shake him to the very foundations of
his belief in God. What if he made a mistake in think-
ing the Spirit led Him to this fast ? What if He should
get no release from this conflict ? What if exhausted
nature should, in the end, have to resort to the stone-
mads bread, that is, take food within reach, but without
divine sanction as clearly given as that which led to
comihencing the fast ? Would not failure in the one case
make the other a mere fancy of the brain ? And would
not that undermine the whole superstructure of super-
natural religion ? For the call of the Spirit which led to
commencing the fast, we will suppose, was as clear as the
knowlede^e of sins forojiven.
DIVINE GUIDANCE. 161
He who has passed through such an ordeal of tempta-
tion can appreciate the words, " tempted in all points
like as we are." But of whom but Christ can it be said,
" yet without sin." Alas ! how have we, through the
very sorrows of failure, learned to triumph, learned how
to be tempted without sin !
How much easier the form of temptation which attends
a self-appointed or periodic fast ! For then, as the time
appointed is a fixed quantity in the mind of the one
fasting, all he has to do concerning hunger is to fight it
after the Dr. Tanner style, knowing that when the clock
points to a certain hour food can be taken with even
keener relish than before.
Is it possible to place temptation connected with such
a fast beside the temptation of Christ ? Why, after the
forty days were passed., even then there was no certainty
that the fast was ended. It was only then that hunger
was realized, but no knowledge was yet given that the
divinely appointed fast was over.
We repeat it, that the very essence of Christ's temp-
tation was the fight of faith that the Holy Ghost who
descended upon Him at His baptism was leading Him in
the strange vicissitudes of this lengthened fast in the
wilderness, and, unlike Dr. Tanner, He had no set time
ahead of Him, which, if He should reach, would neces-
sarily end His hunger.
Those who have entered into Christ's temptation by
experience cannot but realize that the nomenclature con-
cerning within and without in no wise adequately
defines temptation as known in their experience, unless
the words are transposed, making Christ's temptations
u
162 DIVINE GntDANCE.
represent the within and without kind, and those con-
nected with periodic fasting represent the without type.
Look, for a moment, at the second temptation of Christ,
and it tells us the same story.
The way of the Spirit is ever too slow for headlonor,
impetuous humanity, hence, when once we become sure
tliat we are anointed of the Holy Ghost for the accom-
plishment of any definite work, temptations meet us at
every turn to hasten matters beyond the apparently slow
but sure guidance of the Spirit. Has not God set us
apart to this work ? Are we not immortal till our work
is done ? Hasten on, then. Why take the laboriously
slow way of descending by human steps ? Launch into
the air, the Divine must be invoked for speedier success.
Now the essence of the temptation is to still have
steady faith in our divine call, and yet calmly wait His
way, to abide by God's methods, even amidst the taunts
of zealous workers, who, like Christ's brethren, say, " If
thou doest these things show thyself unto the world."
Here, again, those who, having received the Spirit,
essay to walk in Him, and those only can enter by
experience into the fierce nature of these fiery trials that
try all those who persist in striving to live the Christ
life. They, too, know how tame beside such soul trials
are the temptations along the legalistic line of Christian
work. N
But the temptation of all temptations comes when,
after fully realizing that we are possessed of real spiri-
tual power, and yet that from the highest to the lowest,
whetlier in the church or out, all who are not thus spiri-
tual are likely to antagonise us ; then it is that we can,
DIVINE GUIDANCE. 163
like Christ, be tempted to use this power according to
the rules of human prudence.
For we well know that if we yield in the slightest
degree in this direction, not only will this antagonism
cease, but more immediate results might be witnessed.
Hence the subtle temptation to abandon the unpopular
way of the Spirit, or mix with it ways more popular, at
least with good people.
" All these things will 1 give Thee if Thou wilt fall
down and worship me," is not then a silly nursery story
of a personal, visible devil, asking us to bend our knees
to him ; but is a subtle, apparently reasonable thing,
backed by the testimony and example of the majority
of professed Christians.
To those who successfully withstand these well circum-
stanced temptations, we again repeat, the nomenclature
concerning the within and without has no meaning, only
as it points to the difference between the fight of faith
along the line of obedience to the Holy Ghost as the one
and only law of spiritual life, and the unsuccessful
effort to live a holy life by the observance of rules and
regulations, intermingled with trust in Christ for pardon
and cleansing.
But what, it may be asked, is the origin of this no-
menclature ? Well, we maintain that in every genuine
case of sanctification there is a beginning in the Spirit,
and as with the Galatians, a running well for a season.
Now, during that season, whether long or short, they are
led directly by the Spirit, and so fulfil the righteousness
of the law. The contrast with the former experience is
great ; and the within and without nomenclature is
readily adopted, just because it indicates a contrast.
164 DIVINE GUIDANCE.
Now, no sensible harm results from its use under
these circumstances. But when, like the Galatians, after
having begun in the Spirit, they begin the effort to be
made perfect in the flesh ; that is, turn away from the
law of the Spirit to any extent, to laws and regulations
as rules for holy living ; then it is that the danger ele-
ment comes in, and the within and without theory
becomes a species of transcendentalism, whereby some
forms of sin are sublimed into infirmities ; mistakes and
sins, which, in place of being frankly confessed that they
may be forgiven and their stain cleansed away by the
blood of Christ, are presumed to be covered up in some
mysterious way by the atonement, and they are accounted
holy in spite of the existence of sm in their lives. Thus,
by this human device, God is made the minister of sin,
and the very atonement a hot-bed of semi-Antinomi-
anism.
Are these terms Scriptural ? We certainly think they
are not — that they have no Bible warrant whatever.
For we have failed thus far to find a passage containing
these words, or similar ones in connection with the word
temptation.
But we do find many portions of God's Word which
make against the theory in a marked degree.
Here is one : " In all points tempted like as we are,
yet without sin." Now, according to this theory, Christ
could only be tempted from without, that is, like one
who was entirely sanctified, arid hence, as an example of
successfully resisting temptation, he is confined to the
few who, during the Christian era, have belonged to this
class. To all others His temptations could be in no wise
helpful.
DIVINE GUIDANCE. 165
If this is true, is it not strange that Paul, one of tlie
most careful of writers, should have failed to mention it,
and not seem, by this expression, to include all who were
tempted.
Again, in this connection, we would remark that the
clause, without sin, would be still more misleading, pre-
suming this theory to be true ; for the entirely sanctified
soul that successfully endured temptation, would not
need this limiting clause in the comparison, for he, too,
in this case, would be tempted without sin.
So we see that, by this theory, Paul would not only
narrow down to a few persons the example of Christ's
temptations, but would further restrict them by the
words, " yet without sin," to the instances where the
entirely sanctified yield to temptation — a veritable case
of reductio ad ahsurdum.
Take another exan>ple. James declares, in the four-
teenth verse of his epistle, that " each man is tempted
when he is drawn away by his own lust and enticed."
We ask anyone to try and fit this within and without
theory to these words. Every man here must include
the entirely sanctified, or the verse would not be true.
Hence, James proclaims it as a fact, that the entirely
sanctified, when tempted, " is drawn away by his own
lust and enticed." Can anyone imagine a more within
kingdom than lust ?
The unrenewed man may feel the pressure of poverty,
and desire to have wealth, but when tempted through
that desire to steal, he may either resist or yield to that
sin. If he resists the well-circumstanced temptation to
purloin a sum of money, he is as guiltless of that sin as
166 BIVINI: GUIDANCE.
would be an entirely sanctified man in the same sur-
roundings. If he takes the money, he sins just after the
pattern of Adam's sin.
Thus the closer we look into the matter the more evi-
dent it becomes that it is a hopeless effort to classify
temptations on the basis of the without and within
theoiy. Every man is tempted alike, everyone, including
not only the entirely sanctified, but Christ Himself ; the
only diflference between Christ and every other man,
including Adam, is that He only lived a life from begin-
ning to end without once yielding to temptation, that is
without sin.
Still another passage reads, " There hath no tempta-
tion taken you but such as is common to man." 1 Cor.
X. 13. Here Paul was writin to Christians, and he
maintains that no temptation meeting them was ditifer-
ent from those common to all men. Is it possible to
discover the without and within theory in this verse ?
Verily, we think not. For if there is any part of our
being, however cleansed and purified, that cannot be
reached by the tempter, then there are some temptations
that are not common to all men.
Therefore, we contend most seriously that this without
and within theory, with the meaning which most modei n
writers give to it, is unscriptural in language, and is
untrue to facts, and, therefore, should be discriminated
against — both in testimony and teaching.
DIVINE GUIDANCE. 167
CHAPTER XX,
MISTAKES AND INFIRMITIES.
LET us now turn the brightness of Pentecost upon
these hitherto undefinable subjects and see if we
will not be gratified with the result.
First, stay a moment to note the chaotic state into
which these and kindred questions have fallen.
There are mistakes — and mistakes, that is, there are
two distinct classes of them. That this is absolutely
certain, a very little consideration of the subject will
show.
A man makes an error in adding a column of figures,
but by a cross-count he easily corrects his mistake and
the incident has no after-consequences either as regards
his material or spiritual welfare.
But another man makes the great mistake of his life
by failing, at some supreme crisis of fate, to accept sal-
vation, and all his after-history, whether in time or
eternity, is cursed through that mistake.
How absurd to class these two incidents as of the
same kind. And yet custom will sanction the word
mistake as appropriate for both.
Take now these two incidental illustrations as indi-
cating the two extreme mcianings of the word mistake
and try to find the dividing line between them, and see
how difficult the task. Are all mistakes in figures excus-
168 DIVINE auiDANCfi.
able ? and is every neglect of spiritual advice culpable ?
Who has ever had the courage to draw the line of demar-
cation here, or secured the admiration of the ages in so
doing ! Do innocency and guilt shake hands across this
line, or is it a great gulf, fixed and impassable ?
Scientists have striven in vain to draw the line of
demarcation in nature between animals and plants, or
between plants and minerals, although the extremes in
all three realms are pronounced in their differences, and
yet we believe that the latter task would be easier than
the former.
True it is that many attempts in the religious world
are being made to accomplish this impossible feat, at-
tempts which only make the darkness which covers it
more visible.
Take up almost any of the modem treatises on holi-
ness and see with what a confident air the author ap-
proaches this subject, and then notice the few generalized
remarks with which it is gladly dismissed.
Notice also how this subject is manipulated so as to
be the scapegoat of any defects in the creed of the
author. We refer here especially to those authors who
make their "personal experience the great sun and centre
of their system of ethics and cause all things therein to
revolve around it.
For all defects in that system or personal experience
are flung into the great waste-basket of Antinomianism
— the atonement — and by labelling them mistakes and
infirmities, are supposed to be got rid of in some myste-
rious way which will not bear too close inspection.
Let us attempt to generalize the many systems of this
DIVINE GUIDANCE. 169
kind which dot the theological firmament, thus. When
the sinner is convicted for sin and comes to Christ by
faith, all his former sins are cancelled and he is made a
child of God and an heir of Heaven. But sin — inborn,
original sin is not blotted out, and so it is necessary that
this be cleansed away by a second application of the
blood of the atonement. Now he is fully equipped for
running the Christian race. But upon the review of any
given section of his Christian life he will see many de-
fects in it requiring confession and the re-application of
the cleansing fountain. These defects are called mis-
takes, infirmities, or errors of judgment, and are supposed
to be overlooked or carried away by the cleansing blood
continually or fitfully applied.
Now question critically this weak part of the creed
and see how unsatisfactory the answers will be. Will
these mistakes or infirmities be cleansed away if they
are not confessed ? If so, why confess them ? It must
then be a work of supererogation to do so, seeing the one
who does not is fully as well provided for as the other.
If it is replied that this confession and faith is necessary
for the continued application of the cleansing blood, then
it is manifest that the confession must be continual to
correspond to the need. If not continual, but fitful, then
it is in order to give the number of times per day or per
year that this duty must be performed to secure satis-
factory results. But no one has ever formulated this
rule, hence, as usual, the questioning process leads to an
acknowledged uncertainty.
Again, take the instances where there has been a con-
scious mistake, or error of judgment, and before the duty
170 DIVINE GUIDANCiL
of confession concerning it is performed, it is in order to
pronounce upon it as to whether it belongs to the class
of sins which needs to be repented of, or simply to the
class of infirmities which only needs to be confessed.
But where is the rule by which to discriminate here ?
It must be admitted there is none, and so as before the
result is utter uncertainty.
And so, in either case, the best that can be done along
these lines is to avoid looking too minutely into the sub-
ject, and content oneself by ever and anon going through
the foTTYh of general confession of sins of omission and
commission, re-consecration, and acceptance of forgive-
ness and cleansing.
We are aware that many a Christian who has given
substantially this experience by word of mouth or at the
point of his pen, will be startled at its appearance when
thus put in cold, matter-of-fact shape, and be inclined to
disown it ; for the unction which always hitherto accom-
panied it tended to cover up its defects. Nevertheless,
it will not require much effort to find out that we have
correctly portrayed the vast majority of holiness experi-
ences of the present day.
But, as before intimated, we have simply reproduced
these experiences here, to show how unsatisfactory the
whole subject of mistakes has been left by the modern
formulators of holiness creeds.
But all these mists and uncertainties are cleared away
when the Holy Spirit is welcomed to the believer s heart
as the one and only law of his life, for then, whatever
the outward expression of his life as viewed by others,
whether certain acts are called mistakes, infirmities, or
DIVINE GUIDANCE. 17 1
sins, when judged according to the narrow creeds of the
legalist, he knows that through them all he is so guided
that his acts are worthy of His Divine guide, that is, he
walks worthy of God unto all pleasing.
But, exclaims one, is this Gordian knot cut by simply
calling wrong right ? By no means, but by always and
in all places doing right, and never walking in uncer-
tainty concerning anything.
He that doubteth, that is, is uncertain concerning such
a trivial matter as eating, Paul reasoned, was condemned.
How much more concerning many things which are smug-
gled in amongst mistakes and infirmities by many a sin-
cere professor of holiness !
So the only way out of the infinite difficulties con-
nected with the mistake question is and must be some
rule whereby we may walk worthy of God unto all
pleasing, even amidst the mistakes and blunders, real or
apparent, which constitute the woof if not the warp of
our finite lives.
But this whole subject of mistakes and infirmities
which so troubles the legalist is so thoroughly, so com-
pletely disposed of by accepting and walking in the
Spirit, that it at once sinks down to an unimportant
matter, to be dealt with rather as a subject for specula-
tion or curiosity, than as one of vital importance.
However, before entering into the realm of specula-
tion concerning it, we delay a moment to remark that
he who teaches a creed concerning holiness containing
in it a place for mistakes and infirmities needing from
time to time confession, forgiveness and cleansing, sliould
hesitate to call it a creed concerning holy living, seeing
ao provision is made in it for such living.
172 DIVINE GUIDANCR
For if a believer has lived a holy life during the past
year will not his confessions, his re-consecrations and his
being re-cleansed imply dissatisfaction with his life and
put him in the anomalous place of being harder to please
than his Master ? For as he has walked worthy of God
unto all pleasing during the entire year, the act of con-
fession pronounces on the verdict of God as faulty and
refuses to accept it as final.
Now the only way out of this absurd attitude of the
soul towards its Maker is the admission that the believer
has not lived a holy life during the time in question.
But, again, this inevitable conclusion takes its revenge
on the creed and proves to a demonstration that the pro-
fession of holiness along the line of this creed does not
mean that the believer bears witness to living a holy
life, but only to an effort in that direction.
From all of which the crushing conclusion is arrived
at, that any professor of holiness who makes provision
in his creed for mistakes as a proper cause for confession,
consecration and cleansing, thereby vitiates his profes-
sion of holiness before all men, and renders his creed, as
a holiness creed, a misnomer.
Certainly we are not, in all this, ignoring the fact that
plenteous provision is made in the Gospel for forgive-
ness and cleansing as often as the believer, having fallen
into sin, complies with the conditions of the Kingdom of
Grace. What we are emphasizing is the patent fact that
this is not the holy estate which the scriptures describe
as normal to him who walks in the Spirit, that is, it is
not Bible holiness.
And now a few words concerning mistakes, to satisfy
DIVINE GUIDANCK 17eS
the legitimate curiosity or speculative tendency of the
thoughtful reader.
There are different shades of meaning to this word,
and it is well to know which one we adopt when we as-
sert that the fully saved do or do not make mistakes.
There is a sense in which freedom from mistakes
would mean absolute perfection, even the perfection of
God. But in this sense no act of a man is free from mis-
takes, for all he does of necessity has the finite clinging
to it. Man is an imperfect because a developing being,
and therefore nothing connected with him in thought,
word, or deed is absolutely perfect — that is, free from
mistake. Hence all men, including the fully saved, are
not only liable to but are always making mistakes — that
is, thinking, speaking and acting in a way which comes
short of absolute perfection.
Again, the word mistake takes to itself a relative
meaning when an action is compared with an ideal lower
than absolute perfection, and yet as high as the finite
can reach in thought or has seen in reality.
For example, take the life of John Wesley, either in
its entirety, or any part of it, and we have no difficulty
in forming a more perfect ideal compared with which
his life was full of mistakes. He might have preached
a few more sermons, he might have travelled a few more
miles ; in short, he might have crowded into his wonder-
fully active life a few more activities which would have
left his life still more complete than it is — that is, with
a few less mistakes.
Again, one may take the life of John Wesley and
compare his own life with it, and discover defects or
174 DIVINE GUIDANCE.
mistakes as compared with it, and so admit that, in
comparison with such a model, he is not free from mis-
takes.
Still, again, every mistake committed by us may, for
aught we know, propagate itself throughout our after
life as a continuous defect or source of weakness. For
example, a child is dilatory during his school life, and
his consequent defective knowledge will tinge his whole
after career, and render it necessarily defective as com-
pared with what it might have been, that is, full of
mistakes.
Now, in all these meanings of the word mistake saint
and sinner are alike involved, and the old Latin proverb,
" Humanum est errare " — it is human to err — is correct
when applied to every son and daughter of Adam.
Every person who is not a fit subject for the asylum
readily subscribes to all these truisms concerning mis-
takes, and it seems like mere child's play to draw the
attention of our readers to them. And yet there are not
wanting those who seem to think that when we talk or
write conceriling having the witness of the Holy Spirit,
'* That all we do is right,
According to God's will and word.
Well pleasing in His sight,"
that we are assuming to be free from mistakes according
to one or all of the meanings of the word above alluded to.
But there is a Bible sense in which the fully saved do
not make mist ikes. Take any point of our life, and it
must be possible for us to live the best possible life, all
things considered, thereafter, and this life would cer-
tainly be freed from mistakes when compared with that
best possible life.
DIVINE GUIDANCE. 175
God must certainly have in His mind concerning every
one of us a life which, starting from any moment, may
be perfect, complete, holy, unblamable in love, entire,
wanting nothing — in short, well pleasing in His sight ;
and to say that such a life is full of mistakes is a con-
fusion of terms, if not of ideas.
Now Grod has made provision for every one of us to
live this best possible life, and every one who abides in
Christ, is indwelt by the Holy Ghost, and by Him guided
into all truth, must live this very lifei else he cannot be
walking worthy of God unto all pleasing — he cannot be
fully saved.
176 DIVINE GUIDANCE.
CHAPTER XXI.
PRAYER AND SCRIPTURE STUDY.
JESUS CHRIST illustrated in His life, as well as
taught, the inherent antagonism between that which
was spiritual and that which is legalistic. He in Hig
own individuality represented the mind of God, and
called upon all lovers of the truth, that is, all who were
ready and willing to hear and obey the voice of God as
Abraham and Moses did, to come to Him as representing
that voice.
As a matter of history, the Abrahams of His time did
recognize the voice of God in the call of Jesus, and for-
sook all and followed Him.
But the legalistic, that is, they who had permitted
worldly aims and desires to weaken and destroy this
inward voice, refused, and the inevitable result was that
sooner or later they antagonized Him.
Jesus interpreted the universal thought of the heart
of man when He declared that " the kingdom of God is
within you," meaning by this within kingdom the innate
knowledge possessed by every man that God can speak
to him, and that it is wisdom and safety to obey that
voice above all others.
Now we all know that had the multitude, headed as
they were by the Scribes and Pharisees, investigated
honestly the claims of Christ, they would have found
DIVINE GUIDANCE. l77
them genuine, and would have become His glad, obedient
followers.
But they loved the praise of men more than the praise
of God, that is, although to follow this inward kingdom
promised them ease of conscience and future blessedness,
nevertheless, because the immediate prospect was that
of deprivation as to temporal blessings, they decided
against Him.
Christ made His appeal to man in his individual, not
his corporate capacity. Hence each individual soul was
called on to decide alone for God, with the knowledge
that possibly, yea, almost certainly, he would be deciding
against the masses, and so it meant literally to forsake
all to follow Him.
What Vonder, then, knowing what we do of the ten-
dencies of human nature, that only the few followed
Him and the many rejected Him.
But of those who refused to cultivate the kingdom
within, various classes existed then as they do now.
However, we will divide them into but two classes for
our present purpose, viz., those who quenched the light
within them and openly and as a matter of course ac-
cepted the world in its place, and those who undertook
to make a compromise.
Now these classes cannot be known by simply naming
them Scribes and Pharisees on the one hand and the
multitude on the other, for both the laity and the priest-
hood furnished examples of lovers of the truth — men
who became obedient to the faith.
The class of compromisers was composed of those who
had a certain respect for this inward light, and to meet
12
178 DIVINE GITI DANCE.
its claims for attention had become religious. They liad
listened to any teaching which promised them satisfac-
tion concerning this thing. Hence to them religious
observances were means to an end, and that end was to
satisfy this inward want, this craving after soul rest.
The real compromise entered into was in accepting
outward religious observances and listening to their
voice with punctilious exactness rather than to the
direct voice of God.
The advantages connected with this course were, that
they could still retain the praises of men and all worldly
advantages and avoid the pains and penalties connected
with a spiritual life. True, they were required to pay
no small price as their part of the contract. This price
consisted in self-mortification, rigid observance of many
rules and ceremonies and in alms-giving.
Here, then, you have the legalist of the days of Christ,
and of all ages. Then the outward expression of his life
was that portrayed by Christ — making long prayers,
fasting twice a week, giving tithes of all his possessions,
and minute observance of the Mosaic laws, with multi-
plied Rabbinical additiona
But did he obtain the soul rest after which he sought ?
By no means. For when John the Baptist came preach-
ing repentance they gathered about him, hoping that he
could supply their felt lack. But so soon as they found
out that he appealed to that within kingdom, and de-
manded unqualifiied obedience to the voice of Gk>d, and
did not countenance compromise, they speedily turned
from him.
Again, when Jesus appeared they flocked about Him.
DIVINE GUIDANCE. 179
evincing by this very act their conscious lack. But, yet
again, when they found out that He appealed to their
conscious knowledge of God, and demanded implicit obe-
dience to the reigning sovereign of the kingdom within
them, even when the possibilities might be the loss of all
worldly goods and of life itself, when, especially, He
poured contempt on all their compromising acts of wor
ship, not even excepting their careful observance of
Sabbath laws, they rejected the kingdom of God against
themselves, and turned against Him in persecuting hate.
The mass of worldlings treated the claims of Jesus
with indifference, too much occupied with their eager
pursuits to take time even to persecute Him. But the
legalists of His day had no other alternative. They
must either give up their religion or prove Him an im
postor, seeing He had pronounced on their compromising
efforts as vain and foolish.
They, in their opposition to Jesus, were really defend-
ing their religious practices. For if Christ was right,
then, manifestly, they were wrong.
No issue ever was more distinct and clear, and there-
fore when they would not trust to the light that was in
them, seeing they had the suspicion it would lead them
to Christ, and the loss of all else, they must, perforce,
do their utmost to show that He was wrong, that is,
they must antagonize Him.
Now this will be seen to be the true explanation of
the conflict which has been in the world since the days
of Cain between legalism and spiritualism* It still exists
although under different forms, and will exist while the
world lasts.
ISO DIVINE GUIDANCE.
The Holy Ghost, the sent of the Father and of the
Son, has to-day taken the place of Christ, and appeals
to this within kingdom, oftering Himself to voice the
mind of God to the soul of man under all circumstances
and for all time.
But He, like Christ, makes His demands as an absolut*
sovereign, requiring instant, uncompromising obedience
in every direction. No plea of fearfulness concerning
the way He may lead, as to its being seemingly difficult,
or requiring the loss of all things, can be for one mo-
ment allowed. He asks for full right of way through-
out the entire being, and refuses to do His work when
any conditions whatever are put upon Him.
Now absolute abandonment to the claims of the Holy
Ghost, after this practical method, is as full of pains and
penalties to-day as ever it was, and hence the temptation
to compromise is as strong as when Jesus met it in His
day.
Need we say that this compromise is witnessed in all
efforts to meet the claims of the conscience by multiplied
religious rules and pious observances, when the Holy
Spirit is practically ignored as guide into all truth.
It matters not if these rules are directly or indirectly
sanctioned by the Bible, still the essence of legalism
must be there if the one practising them does not fully
admit the claims of the Spirit, and act out his faith in
those claims in life.
And moreover as the Godhead presses those claims of
the Holy One for full, practical recognition either by
providence or living testimony the legalist either surren-
ders or desires to surrender to His righteous demands,
DIVINE GUIDANCE. 181
or tends more and more to assume the attitude of
antagonism.
This thought is the true explanation of Christ's uni-
versal law, interpreted by Paul in the words " All that
will live godly in Christ Jesus shall suffer persecution."
There is war, perpetual war between the carnal and the
spiritual — between him that walks after the flesh and
him that walks after the Spirit— and will be to the end.
In the present time the compromise which is attempted
is to substitute for the guidance of the Spirit rules or
laws concerning prayer and scripture study. We use
these as representative experiences.
Now there is nothing intrinsically bad in either. Who
vrould presume to pronounce anything but commenda-
tion on the act of devotion or earnest perusal of the
Bible ? Nor would any one be justified in placing limits
here as to time, place or quantity. Like acts of benefi-
cence, in themselves they compel admiration. But it is
just because they are of the essence of good that the
legalist, who either through ignorance or wilfulness, fails
to give the Spirit right of way in his being, turns to
these, and multiplies his rules and regulations about
them, and then, by listening continually to the exacting
claims of these rivals of the Holy Ghost, strives to make
up for what is lacking in his being through his failure
to walk in the Spirit.
It matters not then whether once, twice, thrice or more
times per day he essays to have seasons for prayer and
reading, or whether one, two, three or more hours per
day be the regulation time for those devotional exercises,
the spirit of legalism must ever be present, and the dan-
182 DIVINE GUIDANCE.
ger of becoming pronounced in antagonism to the claims
of the Spirit grows apace.
Now if at any time when the legalist hears the call of
the Spirit to give these entirely into His hands, with
unlimited confidence that the outcome will be the best
possible both for time and eternity, he can either heed
that call, or disobey.
Peter, when called to go to the home of Cornelius was
legalistic in the extreme, but evidently there was no in-
jury either to him or others from this fact up to that
time, for he had not been called to see the necessity of
parting company with his early taught ritualistic prac-
tices, nay, the gift of the Holy Ghost had thus far tended
to make him if anything still more punctilious in his
observance of them. Hence his surprised reply to the
divine request to " slay and eat," as it came to him in
the vision from God, " Not so, Lord ; for I have never
eaten any thing that is common and unclean."
Now Peter might have still clung to his legalistic prac-
tices, and refused to let the Holy Spirit guide him in
this thing, when he would have gradually or at once
have ceased to be led of the Spirit, and another would
have had to be found to take his place as the foremost
man in the new dispensation.
But he was loyal to the Holy Spirit as having supreme
right of way before all laws and religious observances
however founded on scripture teaching, and therefore he
flung these all aside and went to Cornelius nothing
doubting.
At the present day the Holy Spirit retains supreme
right to come between the professed followers of Christ
DIVINE GUIDANCE. 183
and all rules and regulations concerning prayer, scrip-
ture study or any other religious observances, and he
who questions His claim in this matter cannot walk in
the Spirit.
It is true that he may pile up arguments in i.avor oi
the rules in question mountains high. He may show
that they are not only founded on the traditions of the
fathers, but upon the best commentaries of the scrip-
tures, and that very many eminent saints grew still more
saintly in the use of these identical rules for holy living.
All this and more he may truthfully say, and yet, we
repeat, that if through these reasonings, and even added
fears of lawlessness or fanaticism, he refuses to recog-
nize the absolute right of the Spirit to control his con-
duct after a pattern diametrically opposed to them, and
show a readiness to act out this his faith in life, he fails
to be led of the Spirit in this thing, and runs great risk
of antagonizing Him ever after.
From all of which it is readily seen that prayer, scrip-
ture study, fasting, alms-giving and other works of bene-
ficence are in themselves good things, and there is in
them no necessary antagonism to the Spirit's work. And
moreover it is quite possible for the professed followers
of Christ to have rules and regulations concerning the
practice of all these things, that is, be legalistic in prac-
tice and still be spiritual ; that is, led of the Spirit, even
as was Peter and the early disciples up to the time of
the call of the Gentiles.
But it is not possible to retain spiritual life, and refuse
to be led by the Spirit when He claims His right to
come between any or all these legalistic acts and the
soul, as ffuide sunreme.
184 DIVINE GUIDANCE.
When choice is made as between these rival claimants
for supreme right of way in the soul, then we either fol-
low the Sp'rit implicitly and become or remain spiritual,
or we turn from Him and become or remain legalistic as
a compromise, the outcome of which latter course is cer-
tain to be antagonism to Him and to all who are spiri-
tual, that is, led of the Spirit.
It will be in order here to compare the two ways
which branch off in opposite directions from this point.
To the one who forsakes the way of the Spirit for the
ways of legalism comes no complete satisfaction in the
practice of legalistic services. Take the effort to sat-
isfy conscience in the matter of prayer. Take if you
please the very best example of this class, one who not
only prays frequently and for lengthened periods of time,
but who also adds much fasting therewith, and see if the
results are satisfactory. Will he not readily admit at
the close of any year of such punctilious observance of
his rigid rules concerning prayer and fasting, that he
might have spent still more hou^s in the closet of prayer
with advantage to his own growth in grace and the
spiritual welfare of others ? And, moreover, will he not
confess that the performance of his acts of devotion was
not always as intense and as free from wandering
thoughts and other defects as it should be, and that
therefore in this thing he cannot claim the well done of
the Master, having the witness of the Spirit as to his
having walked worthy of God unto all pleasing ?
But the result in this instance clearly proves the im-
possibility of satisfactory results in any case when the
way of Spirit is departed from ; for by the deeds of the
DIVINE GUIDANCK 185
law, tlint is, in this connection, by following set rules and
regulations concerning prayer and scripture study, no
flesh can be justified, cannot so carry out the law as to be
justified in the deed.
But there are not wanting witnesses to testify that
success is the outcome of the way of the Spirit, and
therefore we claim that with the distinct, unqualified
promise that He, the Holy Ghost, will guide into all
truth concerning both prayer and scripture study, sub-
stantiated by both apostolic and modern living witnesses
to the result as being satisfactory and free from failure,
that the law of the Spirit is the God-appointed way and
the only way whereby the believer in Christ can regu-
late successfully times and seasons for prayer, scripture
study and other devotional acts.
Of course the question will often be asked in the fu-
ture, as it has been in the past, What will be the result
of such a course as to these times and seasons ? And as
often the answer must be that no man can know before-
hand such things. As God has made every one an indi-
vidual, so both reason and the Bible intimate that He,
the Holy Spirit, will deal with him as such, and there-
fore the experience of no two will be necessarily alike
in this or any other matter. This knowledge, therefore,
can only come to the individual as an experience and
through experience.
But can rt ever happen that a Christian will be led of
the Spirit to discard times and seasons for prayer or
Bible reading altogether, or for definite periods of time ?
Certainly, if it should be the best for all concerned, not
otherwise. But assuredly he who can not tru$t the Holy
186 DIVINE GUIDANCE.
Spirit absolutely with this matter will never know the
mind of God concerning this thing as a personal experi-
ence, for this barrier of unbelief, that is, want of confi-
dence in Him must forever block up the way.
It is more than possible, it is highly probable tliat the
exile of Patmos had no set times for Bible study dur-
ing the period of his stay on that lonely isle. The early
Christians had no New Testament to read, and the Old
Testament was difficult of access, and absolutely out of
the reach of most, and yet modern Christians often sigh
for the return of these very times.
Again, many Christians have been so placed that
stated seasons for private prayer have been an impossi-
bility, when for lengthened periods of time it was im-
practicable to obey literally the command of Christ,
" When thou prayest enter into thine inner chamber,
and having shut thy door, pray." Now in all these cir-
cumstances of disability to attend to set times and sea-
sons God has control of the situation, and therefore to
that extent is responsible for the failure to read or pray
after the manner of set rules. Would it be a greater re-
proach on God if the Holy Spirit, without the compelling
force of providential circumstances, should guide a be-
liever to lay aside his set rules for prayer or scripture
study, or make any change however startling ?
How narrow and contracted the conception of Divine
guidance which would ever and anon bring the Almighty
Spirit as a prisoner before the bar of reason to be tried
by saintly lives, the traditions of the fathers or finite
views of scripture teaching !
But have not some gone astray just here, and imagined
DIVINE GUIDANCE. 187
that they were led of the Spirit when time has proved
that they were sadly astray ? Certainly this has been
a matter of histor}', and history will doubtless repeat
itself again and again in this thing.
We may question the wisdom of God in entrusting
such grand possibilities for good to man when ^any will
use them to their most serious damage ; but then an in-
telligent view of the case will make it necessary also to
question the wisdom of the Almighty in committing to
his creature man such things as the grain producing
grasses, with all their possibilities of food and luxury,
when he can and does turn these very blessings into a
curse by passing them through the still.
No doubt the Allwise God, He who seeth the end from
the beginning, took in all such possibilities of use and
abuse when He committed the gospel in all its fulness to
man, and ordained it as a fundamental law of the king-
dom of grace, that all spiritual provisions, when brought
near to man, should prove either a blessing or a curse,
should be either life unto life or death unto death to all
who came within their divine influence. This is God's
law in nature, why should we show surprise if it obtains
in the realm of grace ?
188 DIVINE GUIDA.NCE.
CHAPTER XXII.
THE LA.JV OF THE SPIRIT AND THE DRESS
QUESTION.
WHILST we have seen in the foregoing chapiei-s
the hand of God in providing a certain rule of
faith amidst all the perplexing questions of the
soul in its inner life, we shall none the less admire His
wisdom in providing the same ultimate law for regulat-
ing the external acts of a religious life.
Apart from this rule, what inextricable confusion pre-
vails in the religious world concerning the simple matter
of dress, for example ! What able pens have been em-
ployed in discussions concerning what was ornamenta-
tion in dress and what was not, concerning the character
of goy in this connection as to whether it changed its
nature when composing ring, watch-guard or time-piece !
What denunciations from the pulpit and pen against the
products of the air or field when transferred to a lady's
bonnet! And, again, what ability exercised in their
defence ! And yet after the expenditure of such mighty
efibrts, how meagre the results as to any uniformity in
teaching or practice concerning what dress best becomes
the profession of godliness.
True it is, that the narrow sectary will often point to
a few of his church who have adopted some kii d of
sameness in attire, and claim that
DIVINE GUIDANCE. 189
•* These are the Temple of the Lord,
And Heathens all beside."
But one has to be the rankest of bigots not to know
that Heaven is of vastly greater dimensions than such
contracted thoughts would permit it to be.
However, apart from such dogmatic teaching, there is
much perplexity amongst sincere, conscientious believers
concerning this thing.
Now these difficulties cannot be classed correctly after
the loose pattern of extreme apostles of the dress ques-
tion, who, with one sweep of the hands, divide all into
two and only two classes, viz., those who, in obedience
to their notion of Bible law, dress in plain clothes, and
those who will not submit to such unadorned apparel
because they are not willing to obey God.
With many the conflict is really concerning submit-
ting to be governed by the dogmatic teaching of others,
without being convinced in mind as to what is ultimate
truth in this connection.
Very many are puzzled beyond expression concerning
Paul's law of expediency: "All things are lawful for
me, but all things are not expedient." What is expe-
dient and suitable to the spiritual interests of others in
connection with their dress is to them a perplexing, be-
cause an unsolved, problem.
From personal experience and observation, extending
through many years, we are inclined to believe that no
one subject requires the regulating hand of Divine guid-
ance more than this troublesome one of dress, and on
this account we deem it wise to devote a chapter to its
EuU consideration.
190 DIVINE GUIDANCE.
Now, as contrasted to the many rules and regulations
concerning this matter wliich have been laid down by
men, some of them not wanting in scliolaiship and Chris-
tian graces, the teacliings of Christ require each and
every one of His followers to be taught personally by
the Holy Spirit as to what is right in his or her case.
And ample provision is made for all in their individual
capacity to learn, not once for all, but day by day, just
as required, what is the proper practice for them. And
so it comes to pass that all may know continually just
how to act and what to do concerning this thing with
unerring certainty.
The law of liberty in Christ Jesus, i. «., the law of the
Spirit, makes free from the law of sin and death, from
all the dogmatic teachings of individuals or combinations
of men.
It is then the privilege of any child of God to learn
from the Spirit direct just what to wear and what not.
But it is not possible for one to teach another ultimate
truth concerning this thing.
If these two thoughts are followed to their legitimate
results, the great beauty and harmony of God's arrange-
ments can best be witnessed. For if one may not dictate
to another concerning this thing, then censorious judging
one another is ruled out, and each one must leave his
brother to stand or fall to his own master.
And if provision is made for each one in his own right
to obtain clear instructions concerning dress, evidently,
there is no need for the intervention of any other ulti-
mate teacher of truth in this direction. " And all thy
children shall be taught of the Lord ; and great shall be
the peace of thy children." — Isaiah liv. 13.
DIVINE GUIDANCE. 191
Did not the prophetic eye of the writer of this passage
take in this possible rest from clashing views and dog-
matic teachings when the work of the Spirit should be
fully and generally recognized ? What a change would
come into the spirit of modem Christianity if the peace-
procuring reign of the Holy Ghost were fully recognized !
But the dogmatist is ever ready to spring to the front
with his pet subject and denounce all who do not dress
according to his notions, on the assertion that they are
scriptural and, therefore, obligatory on alL He quotes
the one or two passages which seem to sanction his ex-
treme and narrow views, and then maintains that for a
person to say that the Spirit taught him or her to dress
different from his teaching, would be the same as saying
that the Holy Spirit led him to disobey plain Bible
commands.
Of course, if this reasoning of the dogmatist is without
a flaw, the conclusion is inevitable, for God cannot con-
tradict Himself. That is, in this connection, He cannot
have given a universal command against wearing gold
or ornamentation of any kind as applicable to every son
and daughter of Adam, and then relax this law in favor
of any one individual. To admit this possibility would
at once undermine all confidence in the character of God
and throw doubt on all Bible teaching.
Besides, it would weaken and circumscribe the deliv-
erances of Jesus concerning the Holy Spirit as Guide
into all truth, if He found it necessary to hedge about
the Spirit's work with rules concerning such an import-
ant matter as dress, and forbid Him to act the part of
teac4ier concerning this thing.
102 DIVINE GUIDANCE.
Now this apparent incongruity will naturally prompt
us to intelligently investigate the whole question from
the scriptural standpoint, to see if it is the manifest
intention of the Bible to lay down minute laws by which
we should regulate our personal attire.
Naturally, if this work of guidance concerning dress
has not been committed to the Holy Spirit, as the words
of Jesus plainly indicate, then we shall look for a clear,
unmistakable statement of the fact ; and moreover we
shall expect to find such carefully prepared rules and
directions for dress as would rival the advantages of a
personal supervision and direction such as Christ de-
scribed the Spirit's guidance would be.
Now, after carefully studying the Bible with refer-
ence to this question in all its bearings, we give the
result of our researches in the following two propositions
or canons, viz. :
1. The Scriptures nowhere give forth a particular
deliverance on this subject of dress, suitable to all times.
2. That the graces of the Spirit are the only charac-
teristics by which the followei*s of Christ are to be
known, and that any style of di-ess^ so conspicuous for
its gaudiness or plainness that real spiritual followers of
Christ could be singled out from others by it, is contra:i|j^
to the spirit of the teachings of the Bible.
The two and only references which seem to imply a
particular deliverance on this subject need to be exam-
ined here.
The two passages are 1st Timothy, 2nd chapter, 9th
and 10th verses: "In like manner, that women adorn
themselves in modest apparel, with shamefacedness and
DIVINE GUIl^ANCE. 193
sobriety ; not with braided hair, and gold, or pearls, or
costly raiment;" and 1st Peter, 3rd chapter, and 3rd
verse : " Whose adorning let it not be that outward
adorning of plaiting the hair, and of wearing jewels of
gold, or of putting on apparel."
First, suffer us to give some of the inferences drawn
from these verses.
It is pretty generally taught that the writers of these
paragraphs were laying down laws to be observed mi-
nutely by all Christians during all times.
That these passages condemn the use of gold or pearls
as ornamentation in any form, and that any part of one's
apparel which is superfluous, and hence only for adorn-
ing the person, is absolutely forbidden.
Most writers and teachers on the subject of holiness,
we freely admit, accept these two canons as fairly em-
braced in the teaching of these verses. Hitherto there
has been considerable unanimity in the published and
spoken views of professors of holiness on this question.
But when it comes to practice there is infinite variety
witnessed. One section condemns the wearing of gold,
even in a watch or marriage ring. Another will pass
these, but draw the line rigidly on wearing chains and
earrings. Some rule out all unnecessary tucks and floun-
ces in a di ess pattern, and are horrified at the very men-
tion of flowers or plumes, others admit the flounces and
tucks, but wax eloquent against flowers and plumes.
Many are troubled in conscience about plaiting the hair,
but do not hesitate to substitute rolls, bangs, or frizzing.
Tlien as to custly array, opinions as to what is costly
array are simply too numerous tu mention.
13
194 DIVINE GUIDANCE.
Smile not, dear reader, for we are dealing with facts
— facts of vital importance in the eyes of very man}-
good people. If all the time spent in anxious thought
and prayer concerning the details of this question had
been spent in attacking Satan's kingdom under the guid-
ance of the Holy Spirit, the god of this world would
have been driven from many a stronghold he now
occupies.
And after all, who has reached a satisfactory conclu-
sion in practice when adopting these rules to start from ?
The business man, on Sunday morning, doffs his blue
jean suit, not to don another clean suit of the same ma-
terial, but to put on a broadcloth coat, and goes to church
a well dressed man, so much so that a prince at court in
the days of the apostles might well envy him, and yet
the extremest of the extreme apostles of the dress ques-
tion will not find fault with him because he has flung
aside his common clothes, and adorned himself in more
costly array.
And so of woman, she may throw aside her calico, or
linsey-woolsey garments of home life, and adorn herself
with silk or velvet for church, so long as she hoists the
holiness banner of a hat without trimmings and a dress
without golden brooch. Nay, she may throw up her
gloved hands in pious horror over her neighbor who,
although clad in calico, has a feather in her hat or a
piece of gold in either ear.
Are we finding fault ? No, we are simply dealing
with facts, and showing thai there is no uniform prac-
tice with those who accept this as the real, legitimate
teaching of the apostles — are only emphasizing our con-
DIVINE GUIDANCE. 195
tention that there cannot in the nature of the case be
anything but confusion in the practices of those who try
to draw particular teaching concerning the dress ques-
tion from these passages. It is simply impossible to ac-
cept these rules and be consistent with them in practice.
All who throw stones, that is, criticize others in their
dress from the standpoint of these rules, live themselves
in glass houses, and are liable any moment to have them
shattered.
But it is argued the word gold is mentioned distinctly,
and therefore it must be wrong to wear this metal. But
we reply, this sharp literalism always overshoots the
mark, and speedily brings about rare contradictions.
See how this rigid method of interpretation will make
the apostle quickly contradict himself, for Peter tells us
in the fifth and sixth verses, that " after this manner
aforetime the holy women also, who hoped in God,
adorned themselves, being in subjection to their own
husbands : as Sarah obeyed Abraham, calling him lord."
If we look up the Old Testament history we find
Abraham, when sending for a wife for his son Isaac,
sending with Eliezer, his servant, presents of earrings
and bracelets of gold Now, there could scarcely be a
safer inference than that Rebekah, and Sarah, whose
name is particularly mentioned as one of the holy women
of old who adorned themselves in a becoming manner,
wore such ornaments. To take the opposite of this would
compromise the character of Abraham.
What, for example, would be thought of the consis-
tency of a professedly godly man, whose wife, — a pro-
fessor of holiness, and one who had refrained from wear-
196 DIVINE GUIDANCE.
ing gold on religious grounds, having recently gonp to
her heavenly home — he, now, whilst professing the ut-
most regard for the departed, honoring her memory in
every public way, takes the first opportunity afforded of
destroying her example, by going out of his way to pur-
chase golden ornaments and present them, nay, have
the Ti put on a prospective daughter-in-law ? And yet
this would justly portray the character of Abraham, if
Sarah, from principle, refused to wear golden ornaments.
So we have to come to the conchision that, if strict liter-
alism must be accepted in interpreting this chapter, St
Peter first commands women under no circumstances to
wear gold, and then tells them to imitate in their adorn-
ing a person who did wear gold.
We, therefore, reject these inferences or rules as not
the correct interpretation of the scripture teaching on
this subject, because as rules they are impracticable and
make the writers contradict themselves.
Again, these rules do not harmonize with other parts
of God s word. For example, the only dress which was
made according to divine description, that for Aaron, had
ornaments of gold and precious stones in it. It would
be passing strange to have the Bible denounce the wear-
ing of gold as wrong, and yet sanction it in a particular
instance without noticing the apparent inconsistency,
and giving the reasons for it.
At Mount Sinai, when the Israelites had sinned, God
required them to take off' their ornaments preparatory to
punishment. But this was evidently a temporary mat-
ter, and only seemed to sanction the wearing of them
under ordinary circumstances.
DiVlNE GUIDANCE. 19?
Our Saviour, discoursing on dress, drew attention to
the lilies arrayed in beauty beyond the splendor of Solo-
mon, to show how He would care for those who left the
matter of dress in His hands. Did it ever strike the
reader that the illustration would be strangely out of
place if all ornamentation in dress was strictly forbidden ?
We think we have thus shown that these passages
from the epistles do not enunciate a particular rule or
rules on the subject of dress, suitable to all times.
But may they not have been intended as of particular
application to the churches to which they were sent ?
Now if the writings of the apostles and prophets bo
closely examined, it will be seen that, as with other
parts of the Bible, there is a general principle running
through them all which is applicable to all Christians to
the end of the world, whilst there are particular illustra-
tions which were necessarily restricted to their times.
The general principle is, that the graces of the Spirit,
Christ-likeness, are the true adornment of the Christian,
whether male or female. By no ingenuity can the scrip-
tures be made to contradict themselves here. On this
sublime subject all parts of the Bible are eloquent and
harmonious.
The prophets paint the beauties of salvation in richest
colors, no imagery being thought too extravagant to
typify the soul-beauties which are the heritage of God's
people. Hence it is said : " He will beautify the meek
with salvation." The apostle points to the Christian as
being ' changed iwym glory to glory as by the Spirit of
the Lord," and in the Apocalypse we have the vision of
the Church " adorned as a bride for her husband," and
108 DIVINE GUlDANCa
this adornment, we are minutely informed, is represented
by white robes, " which is the righteousness of saints."
And now come in these particulars by way of con-
trast. Let not the adornments of the body be so conspi-
cuous as to divert attention from the graces of the Spirit.
Naturally he seizes on conspicuous articles of attire for
illustration — a gold ornament then represented a hun-
dredfold its present value, a gold ring that a laboring
man to-day could purchase for one day's wage, would
cost then a hundred days' labor.. If illustrations were
now looked for in this connection it would scarcely be
gold or pearls, seeing they are now so cheap.
It is a significant fact, in this connection, that St. Paul,
when writing to Timothy, at Ephesus, directs him to
regulate the tendency there to extravagance in dress, but
when writing to Titus, in Crete, concerning the conduct
of his converts there, whilst drawing particular attention
to drinking wine and other matters, does not touch the
subject of dress ; showing that, whilst in the main deal-
ing with general principles, he was also writing with
special view to meet the different needs of the particular
cllurches.
One instance of this particular teaching for localities
and times is given in one of the following verses, 1st
Timothy, 2nd chapter, and 12th verse : " But I permit
not a woman to teach." Now, if St. Paul was laying
down a rule here to be observed in these days, then
most Christians to-day, and especially professors of
holiness, are openly and knowingly disobedient to tne
rule, for now women teach in our Sabbath-schools, in
our evangelistic services, in our pulpits, and through tlie
DIVINE GUlDANt E. 199
press ; woman has no disabilities as compared with man
in the Churches of to-day in this respect. The time had
not yet come for woman to take hei- proper place in the
assemblies of Christians, the change would have been
too violent, and therefore it was to be left for after
years to bring it about. We do not hesitate to restrict
this rule of St. Paul to his times ; why should we be so
anxious to exalt a passing illustration, suitable only to
those times, and evidently intended for a narrow appli-
cation, into a universal cast-iron rule ?
The second canon or rule follows as a natural corol-
lary from the foregoing. The whole aim of the apostles
is, we maintain, to emphasize the grand truth that
Christ-likeness is the only badge, or token, of true dis-
cipleship, and at the present time, in some places, it
might be emphasized with equal, if not greater force, by
contrasting ostentatious plainness of dress with the
graces of the Spirit, and might read, " whose adorning let
it not be that of conspicuous plainness of dress, and
absence of all ornaments, but let it rather be the absence
of everything contrary to the spirit of the Master."
All of which brings us to the natural conclusion that
only when men and women dress in harmony with the
station in life where God has placed them, when they
preserve the golden mean of not being too dressy on the
one hand, or distressingly plain on the other, when, in
short, they dress so as to deserve the compliment that
Dr. Johnson passed on a lady of his acquaintance : " She
was dressed so Jbecomingly that I could not remember
how she was dressed," then, and only then, can the graces
of the Spirit have the opportunity they should have to
show to all around their surpassing beauties.
^00 t)IVINfi GUIDANCE.
Then take the argument of expense, or extravagance.
Often an ornament is a gift — a gift which could not be
turned into money, or parted with without breaking the
Bible command, " Be courteous," so that in many in-
stances this argument would fail to apply.
Then, again, a very strong argument with many is
their own personal experience. Some professors of holi-
ness after a prolonged resistance have adopted extreme
views and practices on this dress question, and testify to
special spiritual blessings received thereby, and they
assume that because they were blessed in thus acting,
all who do likewise will receive additional spiritual
power and blessing.
Once we were greatly exercised on the subject of tea
as a beverage, and after a prolonged conflict gave it up.
In answer to the prayer of faith all desire for tea or
coffee was eliminated from us, and so for several years
we did not use them in any form. To us this experi-
ence was a means of grace. We were tau ht through
it the power and condescension of Christ, and, moreover
it was used of Providence to cure us of a throat disease
of many years' standing. Of course we were disposed
at first to put on spiritual airs over our experiences and
urge other lovers of the " cup that cheers but not inebri-
ates " to imitate, that they might obtain like spiritual
benefits. But upon close investigation we found that
the reason why we were called to this self-denial was
the fact, that during our college life we had been intem-
perate in our use of tea, having habitually made use of
its stimulus to keep us awake at night, for the purpose
of study, and so our experience rather showed the fact
mVlNE GUIDANCE. 201
of intemperance and inordinate desire on our part.
Hence it was rather a reproach than a source of self-
congratulation.
So we think that many who have had special conflicts
over the dress question followed with peculiar spiritual
illuminatit'ii, v/ill have to confess to some twist in their
nature, some special leaning to " vanity fair," which
required special legislation in their behalf, and that the
relation of their Christian experience on this subject,
whilst it exalts the power and condescension of their
Master, serves to huijible themselves, and in no wise
makes them patterns for universal imitation.
If this view of the subject more widely prevailed we
would hear personal narratives concerning conflicts over
liquor, tobacco, and the dress question less frequently
repeated in Christian assemblies.
Now in thus frankly discussing this question we wish
it distinctly understood that we are not entering a plea
for extravagance in dress or in favor of adorning one's
person, nor yet striving to put a ban on simplicity of
apparel. Oui- only object is to help perplexed ones to
leave themselves in the hands of the Blessed Teacher
without reserve, so that He, and not professed teachers
of ultimate truth, may be able to guide them into habits
and practices which will enable them the better to adorn
the gospel of Christ.
202 DIVINE GtriDANca.
CHAPTER XXm.
PHYSICAL MANIFESTATIONS.
IT will be in harmony with this part of the su"bject to
devote a chapter to the consideration of some of the
physical manifestations often witnessed in religions
gatherings, that we may see that the work of the Spirit,
rightly understood, will prove to be a check on extrava-
o-ance on the one hand, and cold formalism on the other.
Now holiness is a spiritual matter. It is a life. It is
the life of God in the soul, showing itself outwardly in
a life of perfect obedience — walking in all the command-
ments and ordinances of God blamelessly.
" If a man love Me he will keep My words, and My
Father will love him, and we will come unto him, and
make our abode with him." This is the true description
of the holy man as given by Jesus himself — a man in-
dwelt by the Trinity, and living a life of perfect obedi-
ence. Nothing can be admitted as a substitute for these
in the make-up of a truly sanctified life.
When, then, any one tells of physical or mental phe-
nomena in connection with his Christian experience,
they may excite our curiosity or even wonder ; they
may even excite our admiration concerning God's con-
descension in adapting Himself to the wants of His
people, but it all ends there. The only essential thing
concerning all these things is the fact of walking with
DIVINE GUIDANCE. 203
(jod in glad obedience. How it was brought about, or
how perpetuated, as regards outward manifestations, is
clearly non-essential.
We emphasize this thought for a purpose, for it is the
failure to properly classify essentials and non-essentials
concerning a holy life that works so much mischief in
the ranks of professors of holiness.
Now the essential part in the transaction of becoming
holy, is the reception of God into our being. The man-
ner of receiving Him is plainly non-essential, and its re-
lation, whilst it constitutes a large part of Christian
experience, and gives interest to our religious gatherings
— ^for as no two experiences are similar, the telling of
how we entered into full salvation will always, amongst
other things, afford the charm of variety — yet affords no
room for boasting, for there is no scriptural warrant for
placing one above another in this respect. Dreams, vis-
ions, prostrations, tears, awe, silence, all clamour in vain
for precedence here. If the Bible commands us to shout
aloud for joy, it also says, " Be still, and know that I am
God." If one would exalt the gift of tongues, the apostle
brings him to order by showing' that it was simply a sign
for the unsaved, and of less value than simple testimony.
But man is ever prone to undervalue the spiritual and
over-estimate the temporal or external, hence one of the
greatest of all dangers to spiritual religion is from this
source.
How this tendency is indicated in our thoughts about
Pentecost, in magnifying to undue importance the sound
as of a rushing, mighty wind, the cloven tongues as of
fire and the gift of tongues, and keeping too much in
9M DIVINE GUIDANCE.
back ground the only essential quality of that blessed
experience, namely, the reception of the " Comforter,
which is the Holy Ghost," into the life and being of the
disciples, in all His glorious fulness, as a permanent in-
dwelling guest !
All these sensible tokens of the promises fulfilled
became a simple memory when the day of Pentecost
was past, with the exception of the gift of tongues, and
that St. Paul declared to be of small import ; but the
gift of the Holy Spirit remained to every faithful disci-
ple as a constant conscious possession. They were all
filled with the Holy Ghost, and remained so filled, even
as Jesus had promised : " He will abide with you for-
ever." Hence it is recorded of Peter and John, when
before the council, that they were full of the Holy
Ghost. When the multitude chose men to administer
their charities, they were exhorted to choose men filled
with the Holy Ghost. It is said of Stephen, he was " a
man full of the Holy Ghost." This was the crowning
blessing of the new covenant, the fulfilment of all pro-
phecy, and its continuance in Pentecostal fulness is the
pledge of promised blessing.
This should be looked upon as the simple, normal
state of the true Christian — being filled constantly with
the Spirit, even as the disciples were filled with the
Holy Spirit in the first days oi* the Church's history.
This is the purchased possession for all Christ's followers.
The Father is ever waiting to bestow it upon all for the
simple asking, and the only condition to believers is pre-
sent faith.
Oh ! if Christians would but cease their cavillin<js and
DIVINE GUIDANCK -205
reasonings about it, apd, as little children, simply receive
the Holy Ghost, and thus know of His wondrous power
to bless, and make us a blessing, how would the church
become glorious all within, and to Satan's kingdom would
become terrible as an army with banners !
Satan well understands this, and hence concentrates
his attacks againsi this experience. One of his chief
methods is to induce Christians to substitute in their
thought and teaching physical manifestations for the ful-
ness of the Spirit.
We were once present at a holiness gathering where
the following incident occurred. The public meeting
was over, but a large number remained of their own ac-
cord in the church, for further waiting upon God. Pretty
soon three persons, at short intervals from one another,
fell prostrate on the floor, more or less in that rigid state
familiar to those who have had much experience in re-
vival work.
Then a young man, who was apparently acquainted
with them, delivered a fiery exhortation to the forty or
fifty people there, intimating that the blessing of entire
santification was one thing, but that the baptism of
power, of which this was an exhibition, was quite another
matter, and he urged all present to look for this identi-
cal thing at once.
We noticed that nearly all present followed his in-
structions, and commenced to strain after like physical
manifestation, as though it would secure for them some
wonderful blessing.
Well, no one else managed to get into this psychologi-
cal state, although the effort on the part of many was.
206 DIVINE GUIDANCK
intense and prolonged ; and although they were helped
by one of the prostrate ones, who presently came to, and
delivered an excited exhortation on the subject, using
himself as an illustration of the baptism of power when
thus received.
Now many would be inclined to pass by such an inci-
dent with a smile, and try to think no more of it. But
that, we maintain, is not the part of wisdom. This inci-
dent is but one of a great many. Trace it back in its
history and it is seen to have its origin in the prominence
given by good and great men to physical manifestations
in their work — that meeting being called the best or
most powerful where such " demonstrations of the mighty
power of God," as they were called, have been witnessed.
Now this subtle method of fostering a desire after
strange physical and mental phenomena, by calling those
meetings the best where they occur, cannot but bear
such fruit as the above incident. There could have been
none of this on the day of Pentecost, for it is said that
they all spake with tongues — none of them lay around
like corpses — all were able and ready to speak to the
people who gathered around them of the wonderful
works of God.
But the great error, productive of untold mischief, is
substituting, either in part or whole, these things for the
indwelling Spirit, the promised Comforter. Any admix-
ture here, even in thought or in desire, is fraught with
most serious consequences. The holy oil of the old dis-
pensation, emblematic of the promise of the Father, was
not to be tampered with, either by adulterating it or by
imitatiug it, under the severest penalties ; so, under the
DIVINE GUIDANCE. 207
present disponsation, all imitations or admixtures with
the " unction from the Holy One," secures the saddest
results.
But not only is the phenomenon above mentioned
often substituted for the Pentecostal gift of the Spirit,
but other things are in part, if not wholly, made to re-
present it, — such as raising the voice to a high pitch
either in song, in testimony, in prayer, or in shouting ;
and many services are considered to be eminently Pente-
costal largely because of such noise.
And be it remembered, that at such times there are
peculiar facilities for making mistakes in this respect ;
for there is ever a species of exhilaration connected with
such use of the voice, as also from sympathetic commu-
nion with others in a like state of mental and physical
activity, which can, and often is, taken for the real spiri-
tual exaltation which is the result of the reception of
the abiding Comforter. Hence the absolute necessity of
guarding the sacred unction with a godly jealousy.
The only safe course is the scriptural one : to maintain
most persistently that all these things count absolutely
nothing in this connection; that they always have been,
and forever will be, outside and separate from the scrip-
tural reception of the Holy Ghost.
One of the evidences of the human origin of such
imitations is the desire for their rc] etit'on. Being hu-
man in their source, they are necessai-ily ephemeral ; as
time goes on the original intensity diminishes — thins
out — and then there is a call for fresh baptisms, repeated
physical manifestation^.
This is the prolific mother of many modern inventions
208 DIVINE GUIDANCE.
to bring about the desired results. Hence the exhorta-
tion to get down and call mightily for a baptism. Per-
sons who but a short time before testified to the reception
of the Holy Ghost as an abiding guest, will now pray
most lustily that He, the Holy One, may descend down
upon them, thus destroying their former testimony as
to His continued presence in His fulness with them.
The fact is, it is a proof that their former testimony
was not correct. They evidently are not acquainted
with Him as " the promise of the Father," but have mis-
taken something else for the Pentecostal gift of the
Holy Ghost. That something which they are struggling
for can be repeated, and hence they labor on until often
many are captured in Satan's net, and are deluded into
imagining they have had a baptism because of pleasant
sensations from the use of their lungs, or the awe con-
nected with some strange manifestations on the part of
a few who are affected by the unnatural strain upon
their nervous systems.
We presume our words seem strong, and perhaps they
take a tinge of indignation to them as we are reminded
of the personal harm received from this very thing which
we combat. How we have been enticed to accept these
things for what our being craved ! How we have been
cheated out of our blood-bought privilege for many
years of our religious life by these counterfeits ! The
glorious gift of God has been made to appear repulsive
by human devices, and Satan used them to keep us out
of our hej'itage.
And he is at his old devices yet. In this present
revival of holiness these counterfeits are being more and
DIVINE GUIDANCE. 209
more industriously put forward, not only to capture sin-
cere seeking souls, but also to alarm and perplex those
who have welcomed the Comforter into their hearts.
And yet if men would but take their Bible in their
hands, and try the spirits by the written word, their
true character would soon be made manifest. Christ is
the true type of a Christian. For John says : " As He
is, even so are we in this world."
Imagine the Saviour the centre of what some of those
setters forth of strange doctrines call a modern Pente-
cost, where all are exhorted to pray long and loud, and
agonize for a baptism, and then beside it put Christ
preaching the sermon on the mount, and afterwards add
" He shall not strive nor cry aloud, neither shall any one
hear His voice in the streets."
True, some may point to the hosannas of the multi-
tude when He rode in triumph into the city. Well,
there can be no objection to bursts of enthusiastic joy at
times when His glorious presence is revealed to individ-
uals or to multitudes ; then it is perfectly in order to
triumph in holy song, or shout aloud for joy. What we
do oppose is the attempt to get up the hosannas to order,
and substitute another joy for the joy Divine.
Again, close observation will show this spirit to be
unlike Christ in its arrogance and un teachableness. It
does not exhibit that meekness which in honor prefers
one another. It is impatient of contradiction and of
restraint. It hesitates not to despise dignities, and fails
to be subject one to the other in love. It does not readily
obey them that are over them, but is ever ready to usurp
authority itself. Home duties and quiet acts of beneK-
14
210 DIVINE GUlDANCa
cence are looked upon as of secondary importance when
they seem to clash with public work, and therefore have
to give way, Scripture to the contrary notwithstanding.
In short it is not the spirit of Christ. It may boast of
conversions, of sanctifications and of baptisms in others ;
but these are not scriptural tests, and should not be ad-
mitted in deciding concerning its character. Its only
test we repeat is Christ-likeness.
This spirit does not show its anxiety for harmony
amongst Christ's professed followers, by going to those
whom they denounce as wrong, and inviting mutual
conference, prayer, and waiting on God with careful,
united study of His word, if by any means unity in the
Spirit might be reached ; but jumps to the conclusion
that all who do not walk with them are opposed to the
truth, and must be opposed and fought both publicly
and privately to the bitter end.
There is no difficulty in judging righteous judgment
concerning this thing if we follow scripture rules ; but
if we look for signs and wonders there will be enough
of them to capture the unwary.
But it is not the positive evils resulting from sulisti-
tuting physical manifestations for the fulness of the
Spirit that we deprecate most. The indirect evils re-
sulting therefrom are still greater. The way of the
Spirit is evil spoken of as these extravagances are wit-
nessed, and thus a widespread prejudice is created, not
only against the counterfeits, but against the thing
counterfeited.
When good men lend their name and influence to pro-
mulgate the doctrine that the Holy Ghost manifests
DIVINE GUIDANCE. 21 x
Himself to His people most readily and most preciously
where these physical manifestations most abound, it
cannot but tend to awaken prejudice in the minds of
many sincere Christian hearts. This we know from sad
experience.
But with gladness that words cannot portray we can
proclaim the Gospel news that the Comforter Divine is
ready to come in Pentecostal fulness to every believer
who will open up his being for His incoming.
Whether walking by the way, communing in the
secret place of prayer, musing upon your bed, or gath-
ered in the assembly of disciples, He is just now ready
to enter in and dwell in all His radiant fulness.
Then so glorious will be His manifestations, and so
wondrous the sense of completeness in Christ, so inti-
mate will be your communings with Him, that to utter
a prayer for a baptism of the Holy Ghost would at once
shock your sense of propriety and appear but an insult
to your ever-present, ever-abiding Guest and Friend.
If at any time you find yourself sighing for another
baptism of the Spirit, be sure you have sinned Him out
of His habitation, when the only way to recover the lost
treasure is by the way of repentance and faith, not by
human device. When genuine repentance, including con-
fession of sin and perfect faith in Christ, are seen, then,
and not till then, will He return to His own. All other
methods lead to a counterfeit joy, which may feed the
fires of fanaticism, but can never secure the peace unut-
terable and joy unspeakable, which are constantly ours
wdieu we are filled with all the fulness of God.
DIVINE GUIDANCE.
CHAPTER XXIV.
DIVINE GUIDANCE AND THE CARE OF THE
BODY.
ALL parts of the Bible contain promises with refer-
ence to the welfare of the body. The Old Testa
ment is very pronounced in its teachings that the
welfare of the body was closely connected with a right
eous Kfe, and the New Testament likewise emphasizes
this .teaching.
Now this general truth is nowhere disputed. That
*' godliness is profitable for all things, having promise of
the life which now is and of that which is to come " is
an accepted truth to all who receive the Bible as a divine
revelation.
Our Saviour is clear and authoritative in His state-
ment concerning this thing, maintaining that the union
between the two is so essentially close that he who pro-
perly attends to the first may dismiss all trouble con-
cerning the other ; " Seek ye first the kingdom of God
and His righteousness and all these things shall be added
unto you " brings out this thought in decided form. The
best care of the body in all respects, according to the
plain teaching of Jesus, is secured in seeking His king-
dom and righteousness.
But it is evident that the mere attitude of seeking will
not meet the case. Evidently it means that he only
DIVINE GUIDANCE. 21 eH
v/ho seeks successfully these spiritual things secures the
material blessings desired. But as in the previous chap-
ters we have shown that the doctrine of Divine guidance
is the major part of this kingdom, it follows that he who
is led of the Spirit into all truth, and he only, secures all
possible benefits for his body.
This argument would be sound and conclusive if there
were no special allusions to this outcome of Divine guid-
ance in the teachings of Christ and his followers. For
the simple fact that the Holy Spirit undertakes to guide
into all truth him who yields unreservedly to His leader-
ship, must mean such knowledge imparted to him con
cerni ng the care of the body that when reduced to
prartice the result will be eminently satisfactory in
all respects.
For the purpose of illustration imagine a community
or nation or, for that matter, the entire population of the
globe, in their individual capacity, yielding to the claims
of the Holy Spirit as guide paramount, would it not fol-
low that the best possible state of things would exist on
this earth for securing the highest possible good for the
bodies of all ?
The picture which here appeals to our imagination is
attractive in the extreme, and it requires us to put a
curb on our desire not to try our hand at descriptive de-
tails. But our present object is fully attained in keep-
ing it before the mind of the reader sufficiently long to
realize, in some crude form, what would be the advan-
tages to the bodies of men should such a desirable con-
dition obtain in our world.
Now whilst not all of these rcjrults pan b^ lopk
214 DIVINE GUIDANCE.
when one individual walks in the Spirit in the midst of
a crooked and perverse nation amongst whom he shines
as a light, nevertheless, the best possible results must
come to him which under the circumstances can exist.
For if this proposition is not admitted then it would not
be true that if all walked in the Spirit the best possible
results for the body would be obtained by all.
It will then be seen, and readily admitted, that he who
is led by the Holy Spirit, according to the promise of
Christ, into all truth from any one moment of his life
onward, from that moment on he is certain to secure the
best possible care of his body in all respects, according
to the judgment of Christ.
It is necessary to draw particular attention to the last
clause of the foregoing sentence, " according to the judg-
ment of Christ." For He only can take into His mind
all the mighty interests which centre in any one of us,
and adjust every fact in our lives so as to harmonize
with all good temporal and eternal.
But do we know the mind of Christ concerning these
things ? Our reply is that we cannot know" them any
further than His own distinct utterances teach, and it is
a legitimate study to gather these together as they have
been recorded by apostle and evangelist for our edifica-
tion and knowledge.
It will be found on close inspection that these state-
ments of His are both few and generalized in their teach-
ing. Nevertheless, whilst this is the case, they are very
pronounced in showing that he who really enters into
His kingdom and remains there will vastly improve his
s;ondition even as regards the body.
DIVINE GUIDANCE. 215
" Blessed are the meek, for they shall inherit the
earth." — Matt. v. 5.
" Therefore I say, be not anxious for your life, what ye
shall eat, or what ye shall drink ; nor yet for your body,
what ye shall put on. Is not the life more than food,
and the body than the raiment ? Behold the birds of
the heaven, that they sow not, neither do they reap, nor
gather into barns ; and your Heavenly Father feedeth
them. Are not ye of much more value than they ? . . .
And why are ye anxious concerning raiment ? Consider
the lilies of the field, how they grow ; they toil not,
neither do they spin ; yet I say unto you, that even
Solomon in all his glory was not arrayed like one of
these. But if God so clothe the grass of the field, which
to-day is, and to-morrow is cast into the oven, shall he
not much more clothe you, O ye of little faith ? Be not
therefore anxious, saying. What shall we eat ? or, M hat
shall we drink ? or, Wherewithal shall we be clothed ?
For after all these things do the Gentiles seek ; for your
Heavenly Father knoweth that ye have need of all these
things. But seek ye first his kingdom, and his right-
eousness ; and all these things shall be added unto you."
—Matt. V. 25.
" Jesus said. Verily I say unto you, there is no man
that hath left house, or Vjrethren, or sisters, or mother, or
father, or children, or lands, for my sake, and for the
gospel's sake, but he shall receive a hundred-fold now in
this time, houses, and brethren, and sisters, and mother
and children, and lands, with persecutions, and in the
world to come eternal life." — Mark x. 30, 31.
Such is the unuiistakeable teachino: of Christ concern-
216 DIVINE GUIDANCE.
ing the welfare of the body in the kingdom of Heaven.
Now, if in this kingdom the law or guidance of the
Spirit has supreme right of way to the annulling or
superseding of all other laws, then it follows that he
who accepts this kingdom and really obeys this all com-
prehensive law must inherit all these things — yea, they
must be fulfilled in his life.
This distinct teaching of Christ was brought out
clearly by His immediate followers. Hence Paul could,
on the strength of it, confidently say to all veritable be-
lievers, " For all things are yours ; whether Paul, or
Apollos, or Cephas, or the world, or life, or death, or
things present, or things to come ; all are yours." — 1 Cor.
iii. 22.
He then who as a believer in Christ accepts the Holy
Ghost and walks in Him by the moment, must inherit
all temporal as well as spiritual promises, must have all
his temporal surroundings whether concerning food, rai-
ment, home and health of body in that form which har-
monizes with the promises of Christ, that is, they will
be the best possible for him, God being the judge.
It is true that to the unspiritual this last clause is a
disappointing one and in their estimation vitiates the
whole. But to meet this very objection, which must
come from the carnally minded, Jesus has been careful
to prove that God fulfils these promises to individuals
not grudgingly or disappointingly but according to His
own ideas of beneficence, which are higher and fuller in
blessing than ours.
Therefore it follows as an absolute certainty that he
who fulfils all the conditions secures for himself as an
DIVINE GUIDAN' E. 217
individual the best possible care for his body in all re-
spects But as we have already seen this is tantamount
to saying that in the doctrine of Divine guidance is
wrapped up all possible temporal blessing for the body
as well as for the soul.
To particularize, he who is led of the Spirit will not
walk in darkness, that is, doubtfulness concerning eat-
ing, drinking and raiment, concerning labor and rest, or
concerning health or sickness.
What ! says one, Will he always be able so to adjust
his clothing as to avoid catching cold, to so select his
food amidst the dishonest competition of the present day
as to never be imposed on by vile adulterations ? In
short, will he be so infallibly led that he will always
bear a charmed life amidst infectious diseases and the
accidents of life ?
Now what we ask do these and similar questions im-
ply ? Do they not assert that, in the judgment of God,
every pan and every accident, in short every inconveni-
ence or deprivation of fancied good is an unmixed evil,
is that which if we could avoid it would make for our
good both in time and eternity ?
But if this teaching on the part of such questioners
can be made good, then wo hesitate not to affirm tht't
Jesus, by His promises, has left Himself no option in
these matters. Then it would be an impossibility for
any man who walked worthy of God unto all pleasing
to suffer any of these things. To have th6 promises fail
in any direction would compromise the Promiser,
But we maintain that it is not left to the finite inind
to decide these things, for only infinite understanding is
equal to the task,
218 DIVINE GUIDANCE.
Paul, we have every reason to believe, was as clearly
led of the Spirit to Rome when he lost his life by this
act of obedience, as he was when he went to Corinth to
found a successful church. Immunity from accident or
inconvenience will not establish the fact of being led of
the Spirit any more than exposure to them will estab-
lish the contrary. And he who has not in his faith got
beyond the region of judging of the Spirit's work by the
apparent results in these things, has not got where he
may know of the truth of the doctrine by experience.
Unhesitatingly, then, we answer, that we cannot seize
on any one individual and say that if such an one walks
continually in the Spirit no disabilities as pertaining to
his body or mind can ever befall him. But with the
same confidence we can also say that, selecting any one
individual, if from this moment he accepts and walks in
the Spirit, there shall be no incident in his life which
will not fully harmonize with the promises of Christ, his
life will be the best possible in these respects, God being
judge. To particularize, he shall always be in the right
part of the world, shall have the best surroundings, and
that health of body which is the best for him and all
concerned, and of no other person or persons than those
who so walk in the Spirit can this be true.
Now this is absolutely true of the believer who walks
in the Spirit whether he, in the case of real or threatened
sickness, uses one remedy or another, whether he em-
ploys the skilled services of one physician or another, or
whether he discards all alike at the instance of the
Spirit. Moreover, the truth is not affected should his
recovery from illness be in slow response to the usual
DIVINE GCJIDANCE. 219
laws of his physical frame, aided or retarded as the case
may be by so-called remedies, or be instantaneous in
answer to the living touch of the Great Physician. For
he has followed his guide absolutely, and so all the
powers of the human and divine blending together, the
outcome must be the best possible both for time and
eternity.
But is not the presence of sickness in the body the
evidence that sin in some form is present ? By no
means, if the patient is at the time a believer and walk-
ing in the Spirit, for if so, then the Holy One is a par-
taker of, or at least a party to that sin.
For we are supposing that the person in question has
been and still is obedient, moment by moment, that is,
continually, to the Holy Spirit, as the living law of his
life. He then has been guided into this truth or sick-
ness. And if it is sin, then indirectly if not directly God
is the author of sin.
But, says another, it is the law cf the kingdom of
ijfrace that there should be no sickness in true believers
who have accepted Jesus as their healer. Then, we reply,
if this is absolutely true, it is as absolutely true that the
Holy Spirit must guide our friend so as not to be sick,
or if sick when the Spirit is accepted truly as guide into
all truth, then, it is certain that He will guide him at
once out from his sickness. Can there be any flaw in
this reasoning ? Is it not self-evident ?
But, we remark, if any one takes this a,s a truth, viz.,
necessary freedom from sickness, and makes it a condi-
tion in his surrender to and acceptance of the Holy
Spirit, then we say it is impossible for hin^ to receive
220 DIVINE guidance:
Divine guidance. For the Spirit is an absolute sovereign
and cannot, in the nature of the case, be bound by any
stipulations concerning health of the body or any other
thing.
Hence we emphasize the law of this spiritual kingdom
to be that of absolute abandonment to the Holy Spirit.
Calvinism, Arminianism, or any other ism, either in
part or as a whole — set rules concerning dress or devo-
tional exercises, doctrines concerning health or divine
healing, or any other conceivable matter cannot be
brought into this kingdom to regulate or fetter the
work of the Spirit. The very first step to be taken to
know the mind of the Spirit, which is true wisdom, is
tliat indicated by Paul where he declares that if any
man would be wise " let him become a fool that he may
be wise," meaning in this connection, let him admit at
the start that he knows nothing as ultimate truth con-
cerning any or all of these things. Then it is that he
may, nay, will become wise in any and every direction
that that knowledge or wisdom shall make for his good.
But in order that the sincere seeker after truth may
the better approach this mighty subject unfettered by
prejudiced thought concerning what is the teaching of
the Bible concerning sickness, it will be well to examine
here the modern doctrine concerning it, which places
sickness side by side with sin, and calls upon believers
to accept salvation from it in the same way that they
accept salvation from sin.
Now as when examining the Scriptures concerning
rules for dress our only object was to clear away ob-
structions to full-orbed Divine guidance, so, in this case,
DIVINE GUIDANCE. 221
we will examine this modem dogma from the standpoint
of scripture in no spirit of hostility or antagonism to the
Divine healing movement.
Moreover we contend that as those who hold and teach
extreme views on the dress question, taking all their
Christian work together, are proving themselves a great
blessing both to the church and the world, so the apos-
tles of divine healing, both by their godly lives and their
intense Christian work, are a source under God of great
benediction to others, and we hesitate not to give our
unqualified God-speed to them and their work as a whole
even when they cannot return like Christian courtesies.
In taking up the scriptural argument in connection
with this important subject, in order to show that the
Bible does not teach that the healing of the body is on
the same basis as healing of the soul, and that just as all
may come to God through the atonement made by Christ,
and claim pardon and cleansing, so all can claim freedom
from all sickness by simple faith. We contend that we
do not need such a rule, even presuming it to be true.
On the day of Pentecost Peter promised to the multi-
tude of penitents, that so soon as they accepted Christ
by faith they were eligible to the reception of the Holy
Ghost, even as they had received Him. Now Christ had
described Him in one of His offices as guide into all
truth, and this included guidance as to when we might
use the prayer of faith for sickness.
Again, we remark, that in all fairness to this doctrine
of physical healing for all it should rest upon passages
in the New Testament somewhat analogous to those
which teach the forgiveness of sins, both as to number
and clearness of tcachinvr.
222 DIVINE GUIDANCE.
We are prepared for the statement that the healing of
the body is not as important as the healing of the soul,
but admitting that, still our reasonable demand is for a
fair proportion of such passages.
Now let anyone take up the epistle to the Romans,
for example, and try to count the passages wherein the
forgiveness of sin for all men is taught, and see how
numerous they are. Why, the letter is full of them,
until you are led to conclude that the whole epistle is
one elaborate argument to establish the doctrine of for-
giveness and cleansing from sin for all men.
Now continue your researches through all Paul's epis-
tles and you find that they constitute but different
changes rung out boldly and clearly on these doctrines.
But mark, you will not find one passage which either
positively or by implication teaches this presumed doc-
trine of healing for all. But you will find several pas-
sages which it has taxed all the ingenuity of modern
faith-cure teachers to explain away, lest they might
seem to conflict with tli^ir teachings.
As for example, Paul's advice to Timothy, " Be no
l(tnger a drinker of water but use a little wine for thy
stomach's sake and thine often infirmities." Any modern
faith -cure apostle who would give such advice now to a
Christian would be promptly ruled out of the circle as
heterodox.
Again, where he discourses concerning his friend Tro-
phimus, whom he left at Miletum sick, or Epaphroditus,
who was sick nigh unto death, but who recovered, how
opportune the circumstances to bring out clearly the
modern doctrine of healing for all, but by no means can
DIVINE GUIDANCE. 223
his language be made to give any aid or comfort to those
who are striving to establish this dogma. Much less when
he minutely describes his own bodily ailment, of which
he did not recover at the time, but obtained the mind of
God that it, the thorn in the flesh, was designed to re-
main for his spiritual benefit, can any supporting » evi-
dence be obtained from the whole account to strengthen
the faith-cure extreme doctrine.
But note in the passing into what rare contradictions
they fall in trying to explain away the whole matter.
Paul calls this visitation an infirmity, and glories in it,
as a blessing in disguise, saying, " Most gladly then will
I glory in my infirmities." Our critics explain infirmi-
ties to mean something, anything else than a bodily ail-
ment, for the only reason, as far as we can see, that it
would destroy their doctrine if not so explained away.
And manifestly they are right, for if it was impaired
eyesight, or any other bodily infirmity, then Paul would
have to be accepted as an opponent to their doctrine, or
as failing to live up to its privileges. Hence to a man
they maintain that infirmities in this passage means
something not included in the atonement. But the pas-
sage " Himself took our infii*mities and bare our sick-
nesses," Matt. viii. 17, is often quoted by them as teaching
that sickness and infirmities were atoned for by Christ,
the same as sin, and they are thrown into confusion in
the attempt to reconcile the diflferent passages.
Some seem disposed to chisel out infirmities altogether
from this sentence, and use only the word sicknesses as
in the atonement. Others try to show that infirmities
in the one place means quite a dift'erent thing from what
224 DIVINE GUIDANCE.
it does in the other, and so make Paul culpably careless
in the use of his expressions. From all of which we
learn that if this modem dogma was accepted in the
times of the apostles, Paul, judged by his writings,
seemed to be ignorant of it, and even wrote as if teach-
ing truths opposed to it.
Witness his statement that only a few were entrusted
with gifts of healing. He did not teach that a few had
the gift of healing for the maladies of the soul. That
is, he taught that whilst the remedy for soul sickness
was universal, that for the body was limited and con-
fined to a few. " Have all the gifts of healing ?" —
1 Cor. xii. 30.
Plainly, then, St. Paul cannot be brought forward as
teaching clearly this modern dogma. Neither can John
in his epistles be pressed into service here, for whilst
there is much in them about forgiveness of sin, about
the new birth, and freedom from sin, there is not one
passage which has the remotest allusion to this subject.
Clearly, then, if these modern teachers had to depend
on John's letters to establish their doctrine they would
find no help, and yet they are so full of teaching con-
cerning forgiveness and cleansing that these doctrines
could safely be left to stand or fall on his epistles alone.
The same may be said of Peter and Jude.
But in the epistle of James there is one solitary pas-
sage which seems, at first sight, to favor this doctrine.
Now, granted all that is demanded by them concerning
the teaching of this passage, is it not in order to doubt
the claims of a doctrine, which has but one passage in
all the epistles to rest upon, to be placed beside doctrines
which rest upon a thousand passages ?
DIVINE GUIDANCE. 225
But an intelligent examination of these verses will
show "that they not only do not teach the doctrine that
sickness, like sin, is atoned for in the death of Christ,
but they show quite the contrary. It is taught here
that if the sick call in the elders, and they pray in faith
over them, they wiU recover. There is no direction here
for the sick to accept health like forgiveness through
the merits of Christ, but their recovery is connected
directly with the prayer of faith, as uttered by the elders.
Then James goes on to discourse on the power of
prayer, and brings in as an example Elijah's prayer of
faith by which the heavens were sealed up in the days
of Ahab, so that no rain fell until he prayed again that
the drought might end. Plainly, then, James connects
the raising up of the sick by means of the prayer of
faith, with such occasional miracles §s scarcity and abun-
dance of rain, when the result of believing prayer. But
no one will have the hardihood to say that such things
are in the atonement in the same way that the forgive-
ness of sin is. This passage, then, clearly places the
recovery of the sick where it belongs, namely, amongst
the extraordinary answers to the prayer of faith, and by •
no means teaches tJie general doctrine that all sick peo-
ple, just as they may claim present forgiveness for all
past sjns by faith in Christ, can claim present freedom
from all their sicknesses and iniirmities by faith in Jesus.
The only argument drawn from the Acts of the Apos-
tles is, that some of the early Christians, noticeably
Peter, Paul and Stephen, healed very many, of their
maladies. And yet Paul speaks of leaving Trophimus
at Miletum sjck, as if it was an ordinary occurrence,
16
226 DIVINE GUIDANCE.
and makes no apology when recommending medicjne to
Timothy.
In the Gospels we have the narrative of Christ's mira-
cles of healing minutely told. At different times it is
definitely stated that He healed all that came to Him
for healing, or even that had need of healing. But it
would be a diflGicult task to connect healing of the body,
even in the miracles of Christ with healing of the soul.
True, in some cases He Himself did in some sense con-
nect them, as when He forgave sin first, and then healed
the body. But this was not always the case. For ex-
ample, one person who was cured, when asked who per-
formed the miracle, could not tell who it was. Agiiiii,
when ten were cleansed of leprosy, Christ admitted that
nine of them did not show even common gratitude for
what they had received from Him.
Again, healing the sick was classed with other mira-
cles which attested His divinity When He gave a com-
mission to the seventy to pass through the land before
Him as heralds, He gave them power to heal the sick,
to raise the dead and cast out devils.
We call attention to the fact that healing the sick
was not classed with the forgiveness of sin, but with
raising the dead and casting out devils, things which
were purely miraculous, and in no way depended on the
faith of the parties concerned. They were to preach the
Gospel and leave it for men to accept or reject it, accord-
ing to their faith in Christ, but they were to positively
heal the sick in the same way that they were to cast out
devils and raise the dead.
There is nothing then in the Gospels to connect the
DIVINE GUIDANCE. 227
healing of the sick with the atonement, as sin is con-
nected, excepting the one passage above quoted, and
that, if it is pressed into service here, proves too much,
for then it would make, as we have shown, St. Paul
glory in his shame.
Many passages of the Old Testament are appealed to
as teaching this dogma, but we do not deem it necessary
to quote them and examine them one by one, even if we
had space for such an exhaustive method of argumenta-
tion.
A few general thoughts will be suflScient to show the
hopelessness of establishing such an important doctrine
on these passages.
In the first place, the promises referred to had refer-
ence specially to the Israelites, and were connected with
other national blessings promised to them as a peculiar
people, if obedient.
Take for example that strongest passage in Exodus
xxiii. 25, 26 : "I will take sickness away from the midst
of thee." In the first place, we contend that to secure
the fulfilment of this promise it was necessary that the
wliole nation should walk in obedience to the commands
of God. It can liardly be pressed into service for indi-
viduals who were obedient, when the nation as a whole
liad departed from God. If so, then the following pro-
mise also was certain of fulfilment : " The number of thy
tlays I will fulfil." This would mean that no matter
how sinful the whole nation, no matter how determined
to persecute all who were faithful in their obedience,
that every one who did so obey God was certain to live
out the full number of days allotted to man, namely,
228 DIVINE GUIDANCE.
three score and ten. Those who press this passage into
service for establishing the extreme teaching of faitli-
cures must not shrink from this application of the text.
We hear that there are some who are beginning to
teach that any professed Christian who dies before the
age of seventy cannot enter heaven, and why should not
this thought be encouraged if the first part is taken as
literally true of every one who walks in the light of
faith-cure teaching ? For if one such should die before
the above age, it might be correctly argued that, either he
had failed in his obedience to God, or God had failed to
fultil His promise. And notice, that the Lord does not
reserve to Himself the power to remove by accident.
The faithful, obedient one, has a life insurance policy,
good against all accidents, sickness, or the malevolence
of man or devil up to the ripe age of seventy.
Now, to our mind, the only escape from these deduc-
tions is that these are promises of national blessings, and
contingent on national righteousness. And we are in-
clined to think they were exclusive in their character,
and confined to the favored Jewish nation. But, with-
out pressing this thought, we maintain that when they
are made to depend on that " righteousness which exal-
teth a nation," they are of little practical value in the
present dispensation, and cannot be made to promise per-
fect health of body and certain old age to every child of
Adam, irrespective of surroundings, just as the forgive-
ness of sin is promised to all.
Such general statements as those of David, when he
says of God " who healeth all thy diseases," need not be
discussed in this connection, seeing all accept the doc-
mVINE GUIDANCE. ^29
trine contained in them, and recognize the hand Divine
in recovery from sickness, no matter what secondary
remedies may be used.
And thus we have gone over the ground we intended,
not perhaps with that minuteness of detail some ex-
pected, but sufficiently exhaustive for our purpose, which
is not to disparage the faith-cure movement, but to do
what we may to relieve it from the threatened inroad of
legalism with all its evils. For while this method of
pre.senting the whole subject guards against narrowness,
and judging one another with censorious thoughts, it
nevertheless secures all possible health to those who are
prepared to come under the law of the Spirit in Christ
Jesus, which makes us free from the law of sin and
death.
These are the principal arguments which force upon
us the honest conviction that, however plausible this
teaching concerning healing of the body for all, just as
forgiveness of sin is — it has no solid foundation in scrip-
ture teaching, and therefore ought to be rejected, whilst
the use of the prayer of faith, in all instances where the
Holy Spirit prompts its use, should be accepted as a glad
privilege in the Gospel.
But, whilst unhesitatingly rejecting this peculiar mo-
dem tenet concerning sickness as having no firm basis
in scripture teaching, we are profoundly convinced tliat,
as a rule, health of body will characterize those who
walk in the Spirit, and that instances of faith-cure, that
is, where the prayer of faith at the instance of the Spirit
sluill raise the sick into health through the healing power
of the great Physician will be multiplied, and. at the same
230 DIVINE GUIDANCE.
time those instances where will-power is evoked to a
hopeless contest against the will of God will become less
and less f»equenk
DIVINE GUIDAI^Cli). Zlil
CHAPTER XXV.
OBJECTIONS CONSIDERED.
IT is only reasonable to expect when a subject is
brought to the fore which seems to demand a rad-
ical change in many directions both in doctrine and
practice, that it will be closely scrutinized and objectionr
urged against it from every conceivable direction. And
it is not a good ilhistration of sound sense, to say nothing
of Christianity, to treat these objections after a special
pleading style. They should be formulated as nearly as
possible from the standpoint of the objector and their
full force admitted.
Truth, if it be foundational in its character, should
show itself strong and all convincing after giving objec-
tors the full benefit of every doubt.
We certainly propose to ourselves to so treat the ob-
jections here considered, and if we fail in so doing, or
use the plausible arguments of mere theorists it will not
be from desiorn. So we court rather than shun the criti-
o
cism of honest searchers for truth, and shall take it as a
kindness when any flaws in our arguments or facts are
pointed out to us.
For like the reader we have but one life to live here,
and such vast interests centre in it that the desire to be
rigiit at any cost ought to be more than a sentiment.
It has been our way for many years to reduce every
232 DIVINE GUIDANClL
thing to actual, practice in life, and so, when we reply to
objections, it will be understood that we not only reply
by argument but from actual experience.
Infallibility — The first objection we will consider is
the above for it generally first strikes the mind of the
objector and seems to be the most formidable. It is
urged that such teaching concerning Divine guidance
virtually assumes that every one who accepts the Holy
Spirit as guide into all truth, and acts out this profes-
sion in life is infallible. For, say the objectors, they
claim that they are led every moment by an infallible
guide, and hence their claim is tantamount to assuming
that all they do, think or say must be absolutely right.
Now this objection rests apparerUly on good grounds,
and cannot be passed by with a light remark or a denun-
ciatory epithet.
But if the objector will examine his own mind he will
find that the difficulty is there and not in the subject in
hand. For he will find that he is taking some person,
say himself, whilst not walking continually in the Spirit,
and so fancies him suddenly claiming absolute perfection
concerning what he knows from experience to be vacila-
ting and faulty.
But why should it be so difficult to leave out from the
consideration of this subject the actions and thoughts of
one who is not led of the Spirit into all truth ? If the
objector will allow himself to conceive of a man really in
harmony with the Spirit, and therefore walking worthy
of God unto all pleasing, he would realize that no harm
could come to the one so led, nor yet to any others
through him, even if he did claim infallibility. For if
DIVINE GUIDANCE. 23S
he really does harmonize with God then all his acts,
bearing on them the spirit and impress of the God of
love, could in no wise militate against the best interests
of all concerned.
But our objector may readily admit this and yet main-
tain that the real danger exists in persons who axe not
really led of the Spirit imagining they are and so becom-
ing dictatorial, unteachable and in practice running into
all forms of fanaticism.
Now that this is a real source of danger it must be
admitted. Not only does the mind at once conceive of
such possible danger, but such results have been actually
witnessed in life. As a matter of history all those who
have imagined they were led of the Spirit when they
evidently were not, have not been confined to asylums.
When then this objection is pressed with the only ob-
ject in view of regulating the subject of Divine guidance,
it is in order. But when it is brought forward to prove,
either openly or by implication, the impossibility or un-
desirability of Divine guidance then its origin as well as
its use is evil and tends only to evil.
But we maintain that if such objectors consider the
subject with sufficient care they will find that not only
is there no danger in this direction, but that the thing
they object to is the only effectual check upon the
errors mentioned.
It is true that there is only one man who claims in-
fallibility pure and simple, but the spirit of this dogma
may be seen in every degree of intensity throughout the
churches. What but this spirit can account for the fact
that one professed Christian is so ready to denounce
another because forsooth his shiboleth is mispronounced 1
Sd4 DIVINK OUlDAKOt.
When CaJvinist and Arminian leave calm argument
for fierce denunciation. When an apostle of the dress
question or faith-cure deals out anathemas on others
who fail to interpret scripture after his thought, what
is it but a faint copy of the Pope of Rome ? Indeed,
when professors of religion permit differences in creed,
or sincere difierences in opinion concerning what is essen-
tial truth to separate them in their Christian work, espe-
cially when each admits the Christian character of the
other to harmonize with the Spirit of Christ, then, we
maintain, we see a developement of this spirit of infQ,lli-
bility.
And strange to say this unamiable spirit is seen, often
in its fiercest forms, in some of those who make the
strongest claims to have the spirit of Christ. And yet
why so strange, seeing Jesus Himself predicted that
many whilst thus acting would think that they were
really doing God service !
Now the doctrine of the guidance of the Spirit for
every individual strikes at the very root of this, for it
takes away the possibility of one dictating to another,
or demanding the acceptance of his views of truth on
the pain of his anathema. For, if the truth is fully re-
cognized that every one must be taught directly of God,
then no one will demand the acceptance of his views of
truth as necessarily true for another. The utmost he
can do is to commend his brother to their common Mas-
ter to learn what may be ultimate truth for him.
It was thus that St. John was delivered from this
spirit. For, after bringing to bear upon his readers his
rich experience and knowledge of truth, he acknowledged
DIVINE GUIDANCE 235
that they had a source of knowledge superior to him,
and after all his exhortations and teachings he reminded
himself and them of this fact, saying, " The anointing
which ye received of Him abideth in you, and ye need
not that any one teach you." How utterly impossible
for any man to dogmatize concerning truth, or to lord it
over Grod's heritage if this teaching concerning guidance
Divine for all is fully recognized !
Again it will be seen with what care this subject is
guarded when it is understood that equal guidance for
every individual makes it improper for one to attach
undue importance to the " thus saith the Lord " of an-
other. For if one with the possibilities of learning all
needed truth for himself, directly from the fountain head
of all truth, should accept as authoritative the teachings
of another, however buttressed by claims to Divine in-
spiration concerning them, he would in that very act,
sin against his own birthright, and put a slight on the
Teacher Divine.
Hence it will be seen at a glance that the general
acceptance of the doctrine of Divine guidance would
reduce the evils resulting from false claims to personal
guidance to their minimum, for they would in that case
be confined to the one individual who had fallen into
error.
And here we remark that the advantages of this Di-
vine protection against the propagation of error can be
best seen by contrast. For the loose, uncertain views
held generally on this subject tend to make the multi-
tude the lawful prey of any religious enthusiast who has
the hardihood to declare that he has Divine sanction for
236 DIVINE GUIDANCE.
his teachings. The effectual antidote for such poison
has been too generally thrown away, and so it has come
to pass that no teachings can be too extravagant to pre-
clude the possibility of securing adherents.
But we further remark that the real objection to the
dogma of infallibility is not aimed against the claim oi
being right in those things which begin and end witli
oneself, but against the claim made to regulate others.
What Protestant would be troubled about the claims of
infallibility on the part of the Roman Pontiff, if he did
not demand their recognition by others when he under-
took to regulate their consciences and acts ? So if the
doctrine of Divine guidance for every individual is con-
fined to each in his relation to his Maker, and ceases to
be Divine guidance the moment the effort is made to go
beyond these bounds, and demand the acceptance of any
deliverance as right because the outcome of Divine guid-
ance, we maintain that even the word infallibility would
lose all its terrors in such a connection.
But the word itself we contend is a misnomer when
connected with any part of the subject. For the real
essence of the word is that which speaks of the impossi-
bility of being in error or of making mistake, with which
definition the word plainly can only be applied to God
Himseli For granted even that he who is led of the
Spirit in any matter is absolutely right in that thing,
yet this would not take away the possibility of one in
such circumstances refusing to be so led, or even failing
to be so led when he fancied he was. True, it is said in
Isaiah that the "fool shall not err therein," but even
this strong statement does not antagonize other Bible
DIVINE GUIDANCE. 237
teachings which show that he may leave the way alto-
gether, when to err would be a necessity of his state.
But do not some alre'ady claim to have illustrated
Divine guidance for lengthened periods of time without
one failure in being so led ? Certainly. But it will be
noticed from the foregoing how restricted the nature of
this claim is. It is simply their witness to others that
the relations between themselves and God have been the
most satisfactory possible. But no demand because of
this is made upon any, either to accept their teachings
as correct or their acts as right. It is simply a testi-
mony to a glad satisfactory experience, nothing more.
Wherever it has been made to mean more than this it
has been necessarily the outcome of evil.
There is no commercial value for instance in such a
claim. If a man owes a debt, a thus saith the Lord
from the debtor cannot affect the claim of the creditor
before any tribunal earthly or Heavenly.
Nor yet can any personal revelation be successfully
urged by one professing to be led of the Spirit as an
apology for even apparent wrong doing.
We readily admit that it is possible for any one to be
called on, like Peter and John in the early days of Chris-
tianity, to violate the laws of man. But even then pro-
vision, as we have shown, is made whereby those making
the objectionable law can verify for themselves the cor-
rectness of their position, whilst, in the meantime, the
ready submission of the law breaker to the penalty in-
curred, and the publicity of the transaction cannot but
disarm or greatly weaken hostile criticism, and tend to
annul the unrighteous law. But all such acts of appa-
238 DIVINE GUIDANCE.
rent lawlessness, it will be seen, are not in the interests
of private, personal advantage, but bear on theni the
mark of Christian benevolence, and so are easily sepa-
rated from those acts which have their origin arid centre
in self.
But the objection may still be made that, indii'ectly,
the wrong action of one who goes astray concerning
Divine guidance affects others. If, for example, a wife
and mother claims that she is led of the Spirit to for-
sake husband and children to attend to so called Chris-
tian work, in yielding to such an impression would not
others suffer ? Plainly this would be the case, and in-
stances of this kind have come under our notice.
But w^ have also noticed that the greater part of the
suffering was submitted to because of the prevailing
superstitious reverence accorded to the claims of being
led of the Spirit when made with great confidence.
Now such a claim is either right or wrong. If it is
right, provision is made. in the gospel for all concerned
to discover this fact, when it ought not to be difficult to
adjust all things satisfactorily. But if it is not right,
then what is it but a misfortune ? And he who walks
with God can best adapt himself to the serious affliction.
Is it possible for such a thing to be right ? one asks.
Well we have purposely used this extreme case so as to
cover all the ground. But we entertain a very strong
belief that Divine guidance reduced to general practice
would make such incidents much rarer if it did not put
them away altogether. For believing as we do that the
general laws which unite families are of Divine origin,
we would be surprised to see them deliberately set at
DIVINE GUIDANCK 239
naught by their Author. However, be this as it may,
the point we make here is that in the event of diseases
of the brain, which take the form of claims to Divine
guidance in more or less startling forms, the safeguards
thrown around this doctrine cannot but reduce the evils
resulting from such sad afflictions to the least possible.
So that when the whole subject is more fully understood
and more generally realized in practical life, in place of
seeing these sad calamities of life charged to spiritual
truth, there will be the glad recognition of the Spirit's
work as the great means of mitigating them. With
what serene confidence, we add, can one who walks with
God do his part under such circumstances, seeing he is
not hindered, on the one hand by superstitious fear, nor
on the other by dread of human denunciations.
Depreciating the Bible. — Another objection is that
prominence given to Divine guidance tends to weaken
the force of Scripture utterance as though it were not
the sole rule of faith.
Our reply is that it tends to regulate, not to destroy
this Bible authority. Certainly the Bible is the only
authoritative revelation of God to man. But this Bible
itself proclaims that its chief object is accomplished when
it makes man acquainted with God, in the person of
Christ, and with the Holy Ghost as the present repre-
sentative of the Godhead on earth, that thereafter he
may be led by the Spirit into all truth.
But it is urged by one objector that thus to constitute
the Spirit supreme and ultimate teacher of and guide
into all truth, would be attended with disastrous conse-
quences. But we ask. Has the cfibrt to make the Bible
240 DIVINE GUIDANCE.
the sole guide in doctrine and practice been attended
with satisfactory results ? What doctrine, however mou-
strous, has not been professedly credited to Bible teach-
ing ? What practices, however they may outrage our
innate sense of right, have not been claimed to be the
outcome of minutely following scripture utterance ?
Then, again, is not presumed Bible teaching made
responsible for anathematizing and putting under pains
and penalties those who are pronounced to be heterodox ^^
Also, in rejecting the Holy Spirit as the sole guide
into truth ultimate and placing the Bible in His stead,
do not the multiplied standards used in the church visi-
ble to-day proclaim the failure of this usurpation ? If
now it is asked, What is the teaching of the Bible con-
cerning any one point ? the answers are as various as
the standards erected outside of the Bible. One refers
you to general councils as giving Bible teaching with
certainty, another points to some written creed, and still
others to an individual — as Wesley, or Calvin, or Luther.
Small wonder it is, that where such seeming anarchy
prevails, many an individual should regard himself as
the true interpreter of the Word, and deal out his mimic
thunder in imitation of the former occupant of the Seven
Hilled city.
Now we ask, is it not smile-provoking to hear one
with such results before him, so manifestly the outcome
of constituting the Bible the supreme guide for man,
fixpress fears concerning the outcome of again constitut-
mg the Holy Spirit guide supreme to every individual
believer ?
Moreover, it is a fact worthy of note, at this point of
DIVINE aUIDANCE. 241
the argument, that differences of opinion concerning the
teaching of scripture are more rife and more intense, and
their importance more exaggerated when spirituality is
at its best under this regime. For example, the divisions
amongst Methodists were most numerous and most pro-
n9unced when the average of spiritual life was the
highest, and the same has been the history of every
reformation in the Church since the early days when
the Holy Spirit had right of way as guide supreme.
Now let it not for a moment be thought that we tax
the Holy Bible with all or any of these things. What
we do say is that men have taxed the Bible beyond its
ability. They have attributed to it powers never con-
ferred upon it by its Author. God the Father and God
the Son ordained that the Scriptures should be searched
to learn their testimony of God, and that the Holy Sprit
should act as guide to individual man. It is the fact of
turning away from the old paths that has wrought such
coniusion — a confusion that can only be avoided by a
return to Heaven's appointed methods for Divine har-
mony.
Further, to show the utter hopelessness of arriving at
unity in the Spirit by the methods that have thus far
ended in such utter failure, we ask, let any candid, un-
prejudiced man read over Paul's argument concerning
women taking part in religious services, and see if ho
dare say distinctly and without any circumlocution that
the great apostle of the Gentiles did not distinctly teacli
that women should neither teach nor speak in Christian
assemblies ; and then, leaving Paul out of the question,
](it him read all other parts of the Bible bearing on this
in
242 DIVINE GUIDANCE.
subject, and then see if he could have the hardihood to
affirm that women have not scripture authorization to
exercise these gifts as well as men.
Now it will at once be seen that we draw from this
and similar conflicting thoughts in the Word, that if the
Bible was originally charged with the mission which,
since the days of Luther, has been ascribed to it, it is
strangely furnished for its work ; and however great
would be the miracle which would bring about unity of
faith without accepting its authority as supreme, it
would require a still greater miracle to accomplish this
result when so accepting its teaching.
Therefore, in view of all we have here said, and much
more that might be said in the same direction, it must
be evident that the objection concerning disastrous con-
seq .ences cannot be a very strong one, and must be con-
fined sooner or later to those who wish to lord it over
God's heritaga These would-be Popes will ever antago-
nize the work of the Spirit, for well they know that
every individual who fully accepts the Spirit to obey
Him as the sole law of life is at once emancipated from
their usurped authority : " for where the Spirit of the
Lord is there is liberty."
But, persists one objector, have not incidents already
occurred where individuals have testified, and that pub-
licly, that they have been led of the Spirit to refrain
from reading their Bibles, even for lengthened periods
of time ?
Well, suppose we admit this to be correct. Will it not
be well first to ask if this has been the testimony of the
many or of a few ? If this has been simply an incident
DIVINE GUIDANCE. 243
of experience in the lives of a few individuals, may it
not be seen to harmonize with reason and common sense ?
For example, if a believer has for years made it a prac-
tice to read a large portion of the Bible every day with-
out fully digesting that which was read, would it not be
to his interest if a vacation of a few weeks or months
were taken, not only to teach him not to exalt to undue
importance his rules of Bible study, but also to afford
the needed opportunity for thoughtful consideration ?
Now we openly proclaim that all the incidents, included
in this objection, which have come under our personal
observation, when carefully inquired into, could easily
be accounted for after this philosophical, yes, common-
sensed manner.
But certainly it is neither of the nature of philosophy
nor sound sense to seize on a few rare incidents, and
those out of harmony with the general experience of all,
yes, and of the individuals themselves in whose lives
they occurred, and found a valid objection thereon. We
are satisfied that, in this case also, these objections will
be relegated to those who shall have personal interests
to serve in urging them — to those who make the mere
reading of the Bible according to set rules a large part
of their righteousness. From all of which it will bo
seen that the Holy Spirit, as guide to individual be-
lievers, may show Himself a foe to formalism or super-
stition in the use of the Bible without either depreciating
or antagonizing that which is the outcome of Hjs own
heart.
And so, finally, we remark that our objector may see
that close examination of his objection not only dissi-
244 DIVINE GUIDANCE.
pates all fears in the direction named, but awakens the
hope, nay, the belief, that the doctrine of Divine guid-
ance is the great spiritual panacea for all the ills con-
sidered.
Not that we for a moment contend that the acceptance
of this gospel remedy will bring all to think alike con-
cerning all doctrines or practice. But we do believe that,
whilst differences in opinion will still characterize differ-
ent minds, there will be the full privilege to differ ac-
corded by each man to his brother, and all persecution
or denunciation for opinion's sake will be a thing of the
past. " For they shall not hurt nor destroy in all my
holy mountain, saith the Lord"
DIVINE GUIDANCR 246
CHAPTBR XXVI.
OBJECTIONS CONTINUED.
LAWLESSNESS. — Fears are entertained by some
objectors that the acceptance absolutely of the
guidance of the Spirit as the supreme law of life
would tend to the despising of all lawful authority both
in Church and State.
And here again incidents are not wanting in actual
life to apparently confirm this thought, for it is true
that some from time to time have set at naught all laws
human and Divine under cover of this doctrine. This
must be admitted frankly. And we further admit that
it is the knowledge of such lawless acts on the part of
some that surrounds the whole subject with real diffi-
culties.
We well remember how formidable this objection ap-
peared to us before we accepted without reserve the
guidance of the Spirit. And we confess that, ere we
gave up our fears sufficiently to abandon ourselves with-
out reserve to all the consequences of this step, we were
brought to the place where the terrible discipline of the
past appealed as greatly to our fears of the future as
any imagined results of possible fanaticism could do.
It is true we now smile at those fears, and unhesitat-
ingly say, from the experience of severfil years, that they
were all the lime like Bunyan's chained lions. But we
246 DIVINE GUIDANCE.
are assured that many are now as we were then — so
placed that they do not see distinctly the chains. And
theretore their objections appear real and formidable to
themselves.
Now it ought to be evident to all, that if a man is
really led of the Spirit he cannot be lawless, in a bad
sense. For God is the author of law. Jesus, Himself,
said : " Render, therefore, unto Csesar the things which
are Caesar's and unto God the things which are God's."
If, then,*the Holy Spirit should lead an individual into
lawless acts, the Godhead would be divided against itself
and could not stand. This must be admitted as self-
evident.
From this it will be seen that Divine guidance cannot
be connected with lawlessness, only when the name is
used to denominate what is not Divine guidance, that
is, the objection really has to do with what is not Divine
guidance, but a spurious form thereof.
But, asks the objector, does not this false doctrine
naturally spring up where the true doctrine is empha-
sized ? This looks plausible, but a little close consid-
eration will suffice to dismiss all such fears.
It is quite true, that if there were no such thing as
Divine guidance, there would be no imitations. This is
true of every genuine blessing connected with revelation.
Hence the simple fact that it is a part of revealed truth
accounts for the counterfeits, just as spurious religions
owe their origin to the fact that there is such a thing as
true religion. But for the fact of its being a part of
God's revealed will to His creature man we are not ac-
countable, and, therefore, however we may emphasize
DIVINE GUIDANCE. 247
this truth, or strive to profit by it, we still are unac-
countable for others' abuse of it. These abuses, we
maintain, are as likely to abound where none seek to
secure the full benefits of the doctrine as where some do,
nay, more so. Indeed, we claim that it is a self-evident
truth, that the greater the number who are really led of
the Spirit into all truth the less will be the number of
counterfeits, and the greater the facilities for detecting
them when they exist.
But whilst this chain of argument should tend to
allay any fears in the direction of lawlessness as the
direct or indirect outcome of emphasizing this truth in
teaching or illustrating it in actual life, there are certain
guards against this very thing which are, as we have
seen, a part of the subject itself, which, when kept in
mind, ought to forever prevent all fears in this direction.
The fact that the very object or design of the guid-
ance of the Spirit is to enable man to fulfil the right-
eousness of thQ law (see Rom. viii.), should lead us to
suspect that effectual protection against lawlessness lies
somewhere in it. And we have this protection in the
fact that when the doctrine of Divine guidance is made
a scapegoat for sin, that is, when it is put to the front
as an excuse for acts which will not bear the close scru-
tiny of the laws of God and man, in that very act the
note of warning is sounded, and, in place of this plea or
excuse justifying the act before men, it rather tends to
discount it, and awaken the suspicion that the act apolo-
gized for or attempted to be justified by this plea, has
its origin in self.
Our Saviour calls on His followers to so illustrate
248 DIVINE GUIDANCE.
Iioly living, that, in place of having to bring in the work
of the Spirit to explain away or condone apparent wrong
doing, men will be so impressed by their lives that they
will of necessity connect them with Divine power,-<flid
so glorify the common Father which is in Heayen.
Tlierofore we maintain most positively that the doctrine
of Divine guidance, as plainly taught in the scriptures,
not only cannot be chargeable with lawlessness, in its
l>ad sense, but is the real safeguard against it.
It is true that, in one sense, the Bible teaches lawless-
ness. But this is, as in former chapters has been fully
brought out, simply exchanging attempted obedience to
many rules and regulations for perfect obedience to one
living law, the ever-present Guide Divine. But, as we
liave already shown, this latter obedience necessarily
secures obedience to all righteous laws, for, *' the right-
eousness of the law is fulfilled in us who walk not after
the flesh, but after the Spirit."
Dangers. — It is objected by some that the whole sub-
ject is so beset with dangers that it is better to avoid it
altogether. For, say they, the whole stream of modern
history is lined with wrecks caused by the eflbrt to mas-
ter this subject.
Strange that this should be affirmed ot such a central
truth of the gospel. Is it not the boast of all that the
very simplicity of the religion of Christ is one of its best
recommendations ? Can this simplicity argument be a
proper ope to use if such perils abound in the very heart
of Christ's spiritual kingdom ? The poet Alexander
Pope gives this advice to all concerning secular know-
iedge—
DIVINE GUIDANCE. 249
** A littl* learning is a dangerous thing,
Drink deep or taste not the Pierian spring."
But this objection would make deep draughts from the
fountain of spiritual knowledge and constitute the real
danger, whilst a smattering of knowledge would secure
safety.
This is a startling thought and yet there are not want-
ing those of reputed eminence amongst men who stand
sponsors for it.
But whilst as a surface thought to merely state it is
to see its defects and its weakness as an objection, never-
theless, it has its foundation deeper than at first appears.
Those who have made a study of religious biographies
will have noticed how an air of mystery runs through
most of it concerning the work of the Spirit. Continu-
ally incidents in the lives of the most eminent saints are
mentioned about which there is a myiterious something
that is left unexplained.
Take for illustration the life of that saintly co-laborer
of the Wesleys, Thomas Walsh. It is related of him that
during his last sickness he was in great spiritual dark-
ness. This phenomenon lasted till just a little before his
death, when suddenly the spell was broken, and he de-
parted this life in spiritual rapture and joy. All the
Methodist societies were thrown into a species of con-
sternation over this strange experience of the great Irish
evangelist, and much prayer was made in his behalf. So
when at length he passed out from under this dark cloud
into his former bright, sunny experience, corresponding-
joy was evinced by all.
But mark, no really satisfactory reason was given to
250 DIVINE GUIDANCE.
account for this peculiar experience, although many un-
dertook the task. John Wesley gave it as his opinion
that it was a kind of spiritual punishment meted out to
him for the sin of using his voice too freely, that is,
speaking unnecessarily loud when preaching. The only
value of this strange deliverance of the Father of Meth-
odism is, that it illustrates the tendency at that time to
regard the Holy Spirit in His work as having some hu-
man frailties which rendered Him somewhat sensitive to
slights, and inclined to be implacable when once offended.
We shall not be surprised if many will regard this
opinion as more fanciful than true to facts. However, it
did not come to us as a fancy but as the result of close
study of the biographies of the eminent saints of past
generations. Moreover, this thought, t^e outcome of
such study, became ,^n important factor in our religious
history, and so shrouded the whole subject of the Spirit's
work on the hearts of believers with mystery and dread,
as to stand connected with much serious loss of spiritual
blessing on our part, and as requiring great effort to
break away from the shadowy fear engendered thereby.
Now we have satisfied ourselves that this nameless
dread, the unconscious result of perusing the very best
religious biographies, is the true foundation of the objec-
tion we are considering.
The only antidote to these fears is the scriptural study
of the character of the Holy Spirit. For it will be found
that Christ, as portrayed in the Bible, is the true repre-
sentative to man of the character of God the Holy Ghost
as well as of God the Father, and that therefore in pa-
tience, in long-suffering, in condescension, in painstaking
DIVINE GUIDANCE. 251
guidance, and in forgiveness of all forms of disobedience
and unbelief He is the exact counterpart of Father and
Son.
True it is that, in the best interests of man, the special
work of the Holy Ghost is guarded by peculiar laws,
even as the manifested presence of God was jealously
guarded under the old dispensation. But with this
special legislation Christ is as distinctly identified as the
Spirit, and it in no wise renders the cultivation of ac-
quaintanceship with the third person of the Trinity
more dangerous than with the second.
Certainly we do not wish to minify the serious fact
that God, in the person of Christ, has denounced special
penalties for slighting or diabolizing the manifested
work of the Spirit amongst men. For this work of the
Spirit is the great hope of the world, and it is better
that some perish in their determined hostility thereto
than that the many should fail to be blessed thereby.
The whole subject is one of warning to all against attri-
buting any manifested work of the Spirit, no matter
what form it may take, or however surrounded and
obscured by the crudities of men, to the devil. For
after reading Christ's comments on such conduct, it may
well be feared that the day of probation immediately
closes upon all such.
But this is quite another matter from what we are*
discussing, for this danger does in no wise threaten the
sincere seeker after truth concerning the extent and
practicability of Divine guidance.
Such honest seekers may forever dismiss all feais of
danger as they do the sha4owy forms with which imagin-
252 DIVINE GUIDANCE.
atioji sometimes peoples the region of mists and semi-
darkness. As when the clear light of the sun appears,
mists and . darkness and hobgoblin forms flee away, so,
before the simple teaching of Jesus, " the light of the
world," all these fears and presumed dangers disappear,
and man learns to come into the presence of the Holy
Spirit without dread, and soon accepts Him as his most
intimate", confidential friend, and then goes forth in His
company, comforted with all Divine comforts, and guided
easily, naturally into all truth.
But if one enjoying such delightful relations with the
Spirit should unwittingly grieve Him, what then ? We
reply, that the way to renewed forgiveness and confi-
dential relations is as freely open as is the way of return
to Christ. For after a thousand falls He, the Holy One,
is as ready to help to his feet the fallen one and encou-
rage him to continue the fight of faith as ever He was
at the commencement of the Christian life. Nothing
but want of knowledge concerning the true scriptural
description of the character of the Holy Spirit can ac-
count to us for such incidents as that mentioned concern-
ing Thomas Walsh and the comments made on them.
Hence we unhesitatingly pronounce upon this " danger"
objection as being founded entirely on ignorance of the
true scriptural character of the Blessed Spirit.
• Unchuistianizing others. — But, asks another objec-
tor, Will not the acceptance of the doctrine of Divine
guidance after this unconditional manner unchristianize
all who have not in the past or do not now or in all
the future so accept it ?
Our Lord has met this objection and answered it satis-
DIVINE GUIDANCE. 253
factorily in the passage which reads : " And that servant,
which knew his lord's will, and made not ready, nor did
according to his will, shall be beaten with many stripes;
but he that knew not and did things worthy of stripes,
shall be beaten with few stripes : And to whomsoever
much is given, of him shall much be required : and to
whom they commit much, of him will they ask the
more." — Luke xii. 47, 48.
Herein is contained the principle of just judgment
concerning all. It evidently teaches that failure to walk
in all the light of truth possible under the circumstances
accounts one worthy of punishment, and that just as the
advantages of increased light are positive to him who
accepts that increased light, so the loss or punishment is
increased to him who still rejects.
Love of the truth and eager desire to discover it and
use it when known, Jesus declared to be the necessary
qualification of His followers. '' This is the judgment,
that the light is come into the world, and men loved the
darkness rather than the light ; for their works were
evil. ' For every one that doeth ill hateth the light, and
Cometh not to the light, lest his works should be re-
proved. But he that doeth the truth cometh to the
light, that his works may be made manifest, that they
have been wrought in God." — John iii. 19-21.
Now there is no safer inference from this teaching of
Christ than this, that whether in the darkness of hea-
thenism, in the glimmering light of Mohammedanism, the
twilight of Greek or Romish churches, or in the vary-
ing intensity, of light in the different branches of Protes-
tantism, he who meets these conditions of the Saviour,
254 DIVINE GUIDANCE.
and is an earnest seeker after spiritual light, always ap-
propriating it when found, no matter what his failures
may be, cannot come under condemnation.
But who, we ask, beside the great searcher of all
hearts, can decide concerning this attitude of any man
towards spiritual truth ?
The individual who to-day turns away from any ad-
ditional light because, forsooth, it might prove an incon-
venience, or a source of condemnation, would, in all like-
lihood, have rejected Christ on the same grounds if he
had lived in His day. The principle which underlies
the acceptance or rejection of any spiritual truth is ex-
actly ths same, whether that truth comes to us through
the living Christ Himself, through an apostle, or through
one of His most illiterate, uncouth or despised followers.
We have every reason to suppose that John Wesley
was an honest searcher after spiritual truth, when with
his well-read Bible in his hand he yet failed to discover
the doctrine of the witness of the Spirit. And he simply
illustrated this attitude of his soul when the additional
light came to him in the person of the humble Moravian
missionary, for he eagerly embraced the light and thence-
forth walked in its brightness.
To maintain that John Wesley, before that epoch in
his history, was not a true and accepted follower of the
Lord Jesus Christ would outrage every notion of justice
and propriety which God has implanted in the heart of
man, and would make loving, loyal obedience to the great
Captain of our salvation an utter impossibility.
Peter gladly recognized this truth when sent to preach
the full Pentecostal gospel to the Gentiles as represented
DIVINK GUIDANCE- - o
by Cornelius and his friends, exclaiming : " Of a truth
I perceive that God is no respecter of persons ; but in
every nation he that feareth Him, and worketh right-
eousness, is acceptable to Him." — Acts x. 34, 35.
Evidently then in Christ's kingdom it is not so much
success in obtaining light as the attitude of the soul
towards spiritual light, that is regarded.
Hence our answer to the objection now under consid-
eration is that the acceptance or rejection of the doctrine
of Divine guidance in its fullest measure only affects the
individual so accepting or rejecting. If to any one it
comes as a clear call from God to increased privilege in
the gospel, to such and only to such the preaching of
the gospel is a savor of life unto life or of death unto
death.
As to our judgment of others, we know of no safe rule
whereby we may know concerning their attitude to the
doctrine whether it is that of love for, hatred to, or in-
difference for the truth.
True it is that God by His Spirit may make excep-
tional cases, and communicate to individuals knowledge
concernina- the soul condition of some for the benefit of
all concerned. But these exceptional cases, as illustrated
in the lives of the apostles, only proved the absence of
any general law concerning this matter.
We therefore maintain that in propagating this Pente-
costal truth, whether by lip or pen or life, we need be
fettered by no fears of uncharitable judgment concern-
ing others as the legitimate outcome.
A Check to Industry. — Some objectors maintain that
the doctrine of Divine guidance, taught after this full
256 DIVINE GUIDANCE.
manner, would tend to check patient labor in every
direction. For instance, say they, why apply the intel-
lect to the solution of any difficult problem ? Why not
expect to be led supernaturally into the desired know-
ledge ?
We answer that such objections imply that the Holy
Spirit may be regarded as a servant and not necessa-
rily always as an absolute sovereign.
Divine guidance may at one time be as complete
where one is called to patient, painstaking effort in the
discovery of a truth as when, at another time, a truth is
given as a species of intuition. But in any case we may
rest assured that where patient labor is the best for all
concerned then that will be the manner of Divine
guidance.
There is no intimation given anywhere that he who
accepts the Holy Spirit as guide into all truth will at
once revel in all the intellectual pleasures of a Newton,
or even be as conversant as a Luther or a Calvin in door.
matic theology, or that he will escape labor and sorrow
— the double curse connected with Adam's sin. But
whilst it is true that still like our Master we may grow
weary and foot-sore by the length of the journey and
would fain sit down by some wayside resting place, that
it will ever and anon be in order, because of the sorrows
and afflictions of life, to utter the grayer, " If it be pos-
sible let this cup pass from me," nevertheless in the very
midst of such weariness the heaven-born opportunity to
instruct some Samaritan stranger will cause us to forget
both hunger and weariness, and in the very shadow of
our cross we can, like our great Captain, speak of our-
joy being full
DIVINE OUIDANCE. 257
We repeat a thought, elsewhere expressed, that the
Holy Spirit will in all labors with the human soul work
in perfect harmony with the laws of nature, that is, with
the laws of God. Now as all sacred history proves that
miracles or apparent opposition to the known laws of
mind and matter has only been an occasional incident in
God's dealings with individuals or nations, so after this
manner believe He will still continue to manifest Him-
self to man. Wherever miracle is to the advantage of
him who is led of the Spirit, all things considered, it
shall not be wanting. But whether in harmony with, or
in apparent opposition to, God's general laws concerning
mind and matter, he who walks with God and claims by
faith the spiritual completeness of the present dispensa-
tion shall know the perfect will of God concerning him,
and shall be able to do that will fully. For thus has
God ordained it for His own glory and the happiness of
His creature — man.
17
158 DIVINE GUIDANCE.
CHAPTER XXVn.
LIVING TESTIMONY.
DEEMING it to be in full agreement with the prac-
tical design of this volume, we propose to present
to our readers the experiences of a few living illus-
trations of the practicability and advantages of the
doctrine of Divine Guidance.
As we have woven our own personal experience into
the very texture of the book itself, we do not think it
needful to repeat it in this concluding chapter. We
have selected these witnesses, of design, from different
walks in active life. Whilst some are at present en-
gaged in ministerial work, others are in business life,
some having attained considerable prominence therein ;
still others adorn the less public walks of life.
It is due to all of them to say that we simply inti-
mated to them, mostly by letter, our intention of pub-
lishing a book on Divine Guidance, with the request
that they would assist to the extent of their personal
experience. We fully appreciated the serious nature of
the request we made, and are correspondingly gratified
by the cheerful response.
The reader can easily understand by a process of self-
questioning, what it means to be asked to write out a
personal Christian experience to be placed before the
public in book form. But at the same time it ivill be
DIVINE GUIDANCE. 259
difficult to conceive of any motive other than the love
of Christ constraining, as strong enough to secure the
result.
We grant that some shallow natures can be acted on
by a simple love of notoriety. But we maintain that in
every such instance there are not wanting other inci-
dents in such lives to show that they are more or less
erratic. But in the case of all these witnesses we have
yet to hear of the first charge, from friend or foe, which
tends to class one of them with extremists in any one
thing save only in the matter of Divine guidance.
THE CHRISTIAN EXPERIENCE OF REV. B. SHERLOCK.
I was brought up in an intensely religious household-
Family devotion, religious conversation, moral culture
and restraint, backed up by righteous living, furnish the
salient things in the picture which memory shows of the
days of my childhood, and indeed all the years of my
home-life.
At the age of fifteen I was converted, and in a few
years afterwards, mainly through the reading of the life
of Carvosso, I was moved to seek with whole-hearted
earnestness for the blessing of perfect love, which I
received after some hours of determined pleading. God
is love, and He will not turn any empty away who seek
from Him with sincere importunity that which will
make them more like Him.
Why it was, that the glow and the glory of that ex-
perience remained with mo only for a few days, it might
260 DITINE GUIDANCE.
not profit the reader to tell, even if one could be specific
as to the principal cause. The experience was new to
me, and there was no one among those that surrounded
me who definitely professed the experience. If there
had been, possibly I might have regained it immediately
after the first shadow that came upon its brilliance, as
a consequence of a disobedience resulting from a yielding
to self in the form of constitutional timidity. But I
blame no one.
The years that followed were years of very little sat-
isfaction of soul : declensions and revivings, resolutions
made in great sincerity, and broken, partly because they
did not go far enough at the start, but really because
resolutions to do better are not, in themselves, any
part of God's programme of righteousness for this dis-
pensation.
Ten years after my conversion I came to Canada, and
in one year afterwards entered the Methodist ministry.
The question of Holiness, or Entire Sanctification as it
is understood by the Methodists, came before my con-
science from time to time, especially at camp-meetings
or other times of religious excitement, when I would be
found on my knees pleading for the restoration of the
lost experience, but between these seasons it invariably
faded away.
The blessing was apparently grasped and held for
some short period, more than once during the course of
some twenty -two years of ministerial life. It was gen-
erally held while engaged in active " revival " work, but
faded away after such special seasons ceased.
About eleven years ago, during a season of enforced
DIVINE GUIDANCE. 261
leisure, I took hold more finnly and earnestly on God,
and then wrote a series of letters which were published
in the " Christian Guardian " of Toronto, Ont., on " Hin-
drances to Holiness " and " What Holiness is and how
to be holy," for which I have been thanked by more
than one reader.
In about a year afterwards the Canada Holiness As-
sociation was formed, including me as one of its first
members. We started consciously on the mental plat-
form occupied by Wesley, Fletcher, Clarke and others
of the fathers of Methodism on this subject, which is
substantially the same as that on which the leaders of
the modern holiness movement in England, and especi-
ally the United States, have stood and do now stand.
We honestly thought at that time, that the methods
of work, and mode of presenting the subject which had
been adopted and used by the late Mrs. Palmer, Dr. Fos-
ter, Bro. Inskip and others, were as nearly right as pos-
sible. But after a few years our President, Rev. N.
Bums, began to see that the Holy Spirit of God was
not receiving due honor and recognition, neither by us,
nor by the Church generally. His teachings on this line,
given with that calm boldness, which comes of intense
conviction of their truth, sometimes startled me as well
as others ; and but for the fact that I was not perfectly
satisfied with my own experiences, might have produced
the result in my case that they did in some others, that
of driving me from the association.
The remark of Joseph Agar Beet in his little book on
" Holiness as taught by the writers of the Bible," when
speaking of the work of the Holy Spirit he says, '* All
262 DIVINE GUIDANCi!.
other influences tend away from God," came up again
and again, suggesting the correlative truth, that the
Holy Spirit is the sole cause of Christian holiness. If
therefore, I reasoned, I have not sufficiently studied this
subject, and it appears that Bro. Burns has studied it at
least more than I have, then I am not in a position to
object to his teachings until I do so understand it as to
be sure of my ground.
About three years ago or more while meditating on this
subject, the thought came to me with almost the pre-
cision and impression of a voice speaking to the out-
ward ear : " You and the Church generally have been
baptized into the name of the Holy Ghost, as truly as.
into the name of the Father and the Son, but neither
you nor the Church in general have given Him equal
honor and recognition with the Father and the Son."
From that moment I began to acknowledge personally
and publicly, His personality. His indispensableness, and
His true Deity, as the truth became more and more
vividly evident to me.
Soon the guidance of the Spirit was seen to be a
specialty in Christ's plan ; and that, with all that Jesus
teaches concerning Him, was heartily accepted. Having
thus broken loose from the standpoint of former years,
I saw and continue to see with ever-increasing clearness
and certainty, that the Holy Spirit of God is the sole
cause of all holiness ; that as His " strivings " produce
conviction of sin, and as when He is yielded to in those
strivings he produces the new birth, so the fulness of
the Spirit as that fulness was bestowed on the day of
Pentecost, fulfilling the Saviours own promise, is the
DIVINE GUIDANCE. 208
only " second blessing " that He, the Saviour, has pro-
mised. And accordingly in my own dealings with God,
and in my preaching to the Church I do not speak of the
" blessing " of holiness, or the " state " of entire sancti-
fication as finalities to be grasped and held, but rather
open my own lieart and keep it open, to be " filled with
the Spirit," being satisfied that the holiness which He
produces must be what pleases God, and I press it upon
others in the same way ; as I see that that is Christ's
way of promising and of bestowing. I now have com-
plete, radiant satisfaction of soul, from moment to mo-
ment, from month to month ; and have seen more suc-
cess in my ministry in the " perfecting of the saints,"
both as to numbers and quality, than ever before.
As to the guidance of the Spirit, His teaching, His tak-
ing the things of Christ and shewing them to the believer,
His bringing all Christian things to his remembrance,
His glorifying Christ, His showing things to come, His
giving power, all of which are definitely promised by the
Master — I have accepted Him, the Comforter, to do all
these things for me, or in me, and have had experience
of every one of these benefits.
I have been guided to the advantageous purchase of
needed matters for life and comfort, in the purchase of
a horse ; in the choice of the best road to travel when I
had no knowledge of what was ahead of me ; guided in
pastoral visitation to the places and persons where I
could do the most good.
I am constantly guided in the choice of subjects to
preach from ; sometimes guided away from previous
preparation, and given a diftercnt message to deliver.
264 DIVINE GUIDANCK
It is not by any means the rule with me that I
preacli a different theme from what has been previ-
ously thought of and prayed over ; but it seems as
if He allows me occasionally to " prepare ** something
that He does not intend that I shaJl preach, in order to
teach me His sovereignty in His own sphere. I have
seen as much proof that the right subject was taken on
such occasions (to say the least) as when He shewed me
previously the subject to deliver. At such times the in-
vigoration of my Christian memory has been a surprise
to myself. The guidings I have experienced have been
to me a demonstration, as strong and definite as anything
can be, that they were Divine. For I have been led to
ends that could not have been foreseen by the keenest
human shrewdness, taking step after step, not knowing
what the consequences would be, but all the while happy
because I was sure that the result would be the very
best possible for me at the time. . And as of myself T
could not be certain that my notions of what is right oi-
wrong would always be perfectly correct, and remember-
ing that my Saviour said, " He shall teach you all things,"
I o-ladly avail myself of His teaching. And as to what
is meant by " He shall take of mine [Christ's] and show
it unto you " that is better realized than I can describe.
Lessons that the letter itself cannot teach, lessons never-
found in lexicon or commentary or homiletical review,
not found in " the words which man's wisdom teacheth."
These guidings and teachings do not come by chance or
coincidence, for they are asked for by me, asked in im-
plicit faith, because my Saviour promised them and I
cannot do without them and call myself a believer in
DIVINE GUIDANCE. 265
His word. I dare not insult Him by ignoring his defi-
nite ofter of such priceless and undeserved benefits.
An increasing number of Christians have been led
under my ministry of late to believe, and receive, and
live as above described ; and they every one declare, that
their previous doubts and difficulties about the Christian
life no longer exist ; " that the law of the Spirit of life
" in Christ Jesus hath made them free from the law of
"sin and death," and that " the righteousness of the law
" is fulfilled in them, who walk not after the flesh but
" after the Spirit"
Arkwright, Ont,
CHRISTIAN EXPERIENCE OF ISAAC ANDERSON.
It is no small undertaking to write an experience cov-
ering nearly half a century, so as not to become tedious
to the reader. But by the help of my " Guide Divine "
I will endeavor to cover the ground briefiy and to the
best of my ability
Right here let me suggest, dear reader, that if I should
happen to record some items of little interest to you,
kindly remember that they may be of infinite import-
ance to others. The object of the writer is simply to
help such as are earnestly seeking the Rest of faith, and
are willing, yes, anxious to pay the price, viz., to make
an " utter, glad, irreversible surrender" of their whole
being to God the Holy Ghost — that other Comforter and
guide into all truth whom Jesus promised and hath snd.
I will now ask the reader to go with me to t]ic place
266 DIVINE GUIDANCK
of my birth, which event occurred in the year 1841, on
a farm about four miles east of the town of Gait, in the
township of Beverley. My parents were by no means
wealthy ; our house was built of logs, and contained all
of two rooms. My father died when I was eight years
old, the first sad event of my life. From the age of ten
years I had to work hard, late and early, and received
but little of this world's goods in return. A "hickory"
shirt, blue jean pants and smock, a straw hat, my feet
washed and I was dressed for Sunday. My education
was crowded into a few years at a country school, with
a vacation at hard labor, commencing about the time the
snow left in the spring and continuing while there was
anything to be done on the farm — about the time old
Earth put on her white robe again. Our family con-
sisted, at that time, of eight — five boys and three girls ;
1 was number five. The death of my youngest brother,
a dear little curly-haired boy, along with the death of
my father, led to my first serious tlioughts about God,
heaven and my immortal soul, and resulted in my first
effort to live a Christian life.
This was a hard and fruitless struggle, for indeed I
was about the only member of our family who, at that
time, made any such attempt, and my notions as to how
to succeed were very crude. I may say there was no
success beyond the first impressions, which God Himself
had planted and which never have been erased.
I do not think I ever saw the inside of a church till I
was about 13 years of age, an event which stands con-
nected in my life with the first time I was induced by
the pressure of circumstances to face the wide, wide
world for myself.
DIVINE GUIDANCE. 267
In my removal I had no use for either a " Saratoga "
or an express wagon ! I spent my first summer in the
employment of a neighboring farmer, who paid me the
large sum of $5 per month. But to me every dollar of
that money was worth one hundred cents, for, although
only a small boy, I hesitate not to say I did the work of
an arerage man.
My next move was to the town of Gait, where I en-
gaged with a firm to learn the grocery business, at a
salary for the first year of $35, board and washing
thrown in, and from 7 o'clock in the morning till 9, 10,
11 and sometimes 12 at night, I accomplished as much
work in delivering goods with a wheelbarrow as the boy
of to-day does with a horse and wagon.
About two years later found me up in the wild woods
of Michigan, where a part of our family had found a
new home, and where my assistance seemed to be a ne-
cessity in order to keep the " wolf from the door." This
was accomplished by dint of long hours of unceasing toil.
A load of shingles was known in that country as a
"grist." I knew what it was, many a day, to shave
shingles until my right hand every morning would re-
fuse to obey my will, and so I would open it with my
left hand and place the handle of my knife in it, then
like a foundered horse I would gradually warm up and
so perform anothei* and another day's labor.
I spent one winter in the lumber woods, driving
teams, up at four or five in the morning and busy till
ten at night. How well I remember the shortness of
those nights ! it seemed to me that both ends met just
when I was called.
268 DIVINE GUIDANCE.
Alx)ut the year 1859 found me back again in my
native town (Gait), where, in the following year, I was
converted to God. But it was not without a conflict,
fierce and long, that I obtained converting grace. Un-
der the terrible strain my health began to fail, ending in
sickness almost unto death ; and well I remember how
welcome death would have been had I known that my
peace was made with God, and how, at the end of three
weeks of most terrible sufiering, I gave up trying to
believe. I thought, Well, I must die, and I'll just trust
it all to Jesus, I can do no more, and then I sank away
to rest. I expected to die, and those around me tliought
I was going. Tired nature went to sleep for the first
time during all those terrible days and nights, and such
a sleep ! I shall never forget it. This event is stamped
indelibly upon my mind.
I slowly recovered my health and found my way to
the Methodist church, joined a class and began to tell
" How great things the Lord had done for me."
It was not long, however, before I found myself again
** doing the things that I would not," yes, and " making
many crooked steps " — a life of sinning and repenting ;
sometimes completely backslidden and again restored
and rejoicing. I was even used of the Lord to help
others, some of whom I doubt not are in heaven long
ago and will meet me there in the sweet by-and-by.
In 1866 I had the good fortune to marry one whom I
believed to be the best young woman I had ever seen —
and I was not disappointed. She proveci to be a true
Christian and a helpmeet. As time rolled on we found
ourselves surrounded with treasures, three sons and three
daughters, our home the abode of happiness and sunshine.
DIVINE GUIDANCK 269
About 1870 I embarked in the oil business, which
necessitated my removal from Gait to Toronto, the lat-
ter place being more suitable as a distributing point. I
have continued in this business ever since and Toronto
is still my home.
Many were my ups and downs during the next ten
years ; sometimes failure in business life, as well as in
religious, the harrowing details of which prudence for-
bids me to impose upon the reader. Suffice it to say,
that on the first Sunday morning of 1880, after review-
ing all my past life I found it to be in the truest sense
most unsatisfactory both commercially and religiously,
and right there I closed up the book of the past, writing
failure upon every page, and while listening to a sermon
in old Bloor Street Methodist Church, delivered by Rev.
Dr. Hunter, from the text " From this day will I bless
you," Haggai ii. 19, by God's help I made a fresh start,
opened a new book and began a new life.
I know and God knew in that memorable hour that I
counted not my life dear that I might win Christ. At
once I realized that God spoke to me through the text.
He meant me. It wa,s for me, and I walked out upon it.
It has borne me up for over nine years, during which
time I have been writing victory instead of failure.
A few days after my restoration to God's favor and
smile, while listening to the testimony of a good brother,
who is now in Ireland, who professed to enjoy the bless-
ing of holiness, I discovered there was higher ground for
me. True to my promise made to God I at once accepted
all I knew to be for me, which was a life after the " per-
petual cleansing " sort, and a vast improvement over all
270 DIVINE GUIDANCE.
former experiences. Herein I greatly rejoiced, and grew
in grace and knowledge, carrying everything to God in
prayer. I soon found improvement and success in busi-
ness, and victory over the " besetting sins " of the past,
and, laying aside " every weight," I soon found myself
running in the way of His commandments with plea-
sure and delight.
God greatly blessed to me the reading of Joseph Cook's
lectures on " Orthodoxy," " Conscience," and other sub-
jects about that time, through which I was helped out of
many theological difficulties. I shall ever be thankful
for the productions of this truly great man, whose busi-
ness it is to harmonize religion and science, and to teach
men how to think. I found myself intensly in love with
the truth, and delighted in fellowship with all who were
like-minded and able to shed new light upon my pathway.
Among the difficulties that presented themselves to my
mind was the difference between justification and sanc-
tification. I confess that for years I failed to find what
to me was a satisfactory solution of this question, and so
I had to be content to wait. But in due course of time
help came.
It pleased God to send to our city the Rev. N. Burns,
president of the Canada Holiness Association, with whom
it has been my privilege to become most intimately ac-
quainted and associated. He was the first person whom
I had ever met who professed and enjoyed the baptism
of the Holy Ghost in Pentecostal fulness and power. To
me it was only necessary to behold new liglit to possess
it and so I embraced my Comforter and guide Divine as
lightgiver, inspirer and guide into all truth — in short,
DIVINE GUIDANCE. 271
as the one law of my being, and so came an end to this.
vexed question : and here let me say was the entrance
into the land of settled questions. I saw that in order
to live a justified life it was needful to he filled with the
Spirit.
I had been for some time the recognized leader of the
only Holiness meeting held in Toronto in those days.
The attendance was small, and those who professed and
enjoyed the blessing of Holiness, as it was then taught
and lived, would have been fully represented by the
fingers upon one hand; and for some time after the
advent of Bro. Burns in our city, there seemed to be but
little progress. After a time, his teaching on Divine
guidance brought down a shawer of opposition from
sources where it was least expected. But right in the
midst of the conflict came victory, and ere long a goodly
number entered into the grand experience of Pentecostal
life.
But to return to my personal experience, the greatest
of all problems to be solved was, how to live a holy
business life. Previous to my acceptance of the Holy
Spirit as my one law and guide, I attempted to accom-
plish it by laying down certain rules and regulations ;
but in spite of every effort I failed to keep them, and
so I was really condemned by the teaching of Christ
and His apostles : " Did not Moses give you the law, and
yet none of you doeth the law ?" — John vii. 19. " For
whosoever shall keep the whole law, and yet stumble in
one point, he is become guilty of all." — James ii. 10.
But on the other hand, who will deny that Jesus
required — demanded of all who would be His disciples,
272 DIVINE GUIDANCE.
that they should keep His commandments and do Ood's
wilt on earth as it is done in heaven ? Did our Saviour
mean what He said ? Did He demand the impossible ?
Surely no one dare charge Him with insincerity, or
unreasonableness ! We are forced then to believe that
it is possible to " walk worthy of Gk)d unto all pleasing,"
and we read of no exceptions. " God is no respecter of
persons," the business man's life must then be included.
So I could no longer say, as is said by some, " Religion
is religion and business is business " ; no, no, to the true
disciple everything is sacred. " Whether, therefore, ye
eat or drink, or whatsoever ye do, do all to the glory of
God." — 1 Cor. X. 31. There must, therefore, be some
way to live a life that pleases God in all things.
Now, must I be branded as a " fanatic," as an " egotist,"
as " self-righteous," when I say that I have found the
secret of living such a life, and proclaim to the world
that it is possible — yes, it is gloriously possible, abun-
dantly and delightfully possible ; embracing all the
thoughts, words, actions and transactions of a business
life ? or do I hear the reader say, Praise God for such
possibilities ! and earnestly and anxiously enquire, How
may I know this secret, that I too may live this life ?
Assuming that I hear the enquiry from an honest
heart, tilled with intensest and purest purpose and de-
termination at all costs to embrace this secret, remem-
bering, too, that " the secret of God is with them that
fear Him," from the gladness of my heart, overflowing
with love and praise to Him who hath redeemed and
cleansed me from my sins in His own most precious
blood, I will tell you the secret. It is all in the promise
DIVINE GUIDANCE. 273
of the Father — the gift of the Holy Ghost, that other
Comforter of whom our Lord Jesus spake, when He
said : " If I go away I will send you another Comforter,
even the Spirit of truth," " He shall abide with you,"
" He shall guide you into all truth." " He shall bring all
things to your remembrance," " He shall teach you all
things." Reader — Brother, He has come ! He came to
the one hundred and twenty in the upper room at Jeru-
salem. In His power, immediately thereafter, Peter
preached and three thousand were converted, and they,
too, at once received Him. Read the records for your-
self and see if it was not the normal experience of the
early Christians, to receive the Holy Ghost. And in all
subsequent ages men of might and power, whose lives
have stood out in bold relief, who have left their foot-
prints on the sands of time, never to be erased — whose
lives still live and shall continue to live a benediction to
humanity — were men filled with the Holy Ghost. Yes,
He has come, come to me ; I have embraced Him. He
abides with me — the continued life of my beloved Sa-
viour, with me I He is all that was promised He should
be, to me :
** In sorrow He's my comfort.
In trouble He's my stay ;
He tells me every care on Him to roll t
He's the Lily of the Valley,
The bright and Morning Star ;
He's the fairest of ten thousand to my soul."
The yoke of Jesus is easy, His burden ia light It is
easier to do business by telling the truth and being
straightforward, than it is to do it any other way. Yes,
I can say all I ought to say and say no more, and carry
18
274 DIVINE GUIDANCE.
with me every moment the " Well done" of my Heavenly
Father; so, instead of a never-ending uncertainty and
doubt as to whether I am pursuing the right course, it
is mine to enjoy the sweet rest of faith and happy con-
scientiousness that God is working in me both to will
and to do, of His good pleasure. His will has become
my glad choice and preference, and so I can say, " I de-
light to do thy will, O God " ; " we who have believed do
enter into rest."
I go alx)ut my business duties with as much delight
and abounding joy as the school boy goes to play ball.
If prosperity and success attend my labors, I praise God.
If reverses and los-es come (and they do come), I praise
God. To me it all means success, for my God has said
that all things shall work together for good to them
that love Him, and that means me.
With all unnecessary care and worry thrown off, I
am free to use all the powers of mind and body in the
right and necessary direction, and so can accomplish
vastly more with greater ease than at any former pe-
riod of my life. I can do more business, more Christian
work, and have more time for recreation than I ever
had under other circumstances ; truly " Godliness is
pix)fitable unto all things."
I come now to my latest and greatest of all trials, viz.,
the death of my precious wife, who very recently left
me for the other shore, after having shared my joys and
sorrows for the past twenty-three years. Mine was no
ordinary loss. Few men are blest with partners of
truest worth — the embodiment of all that constitutes
the noblest of wives and best of mothers. She lived
DIVINE GUIDANCE. 275
only for the comfort and well-being of others, and filled
our home with the sunshine of her most truly Christ-
like life ; always comforting those around her with th«
comfort wherewith she herself was comforted in the
Holy Spirit. Of us it could most truthfully be said :
" they twain were (me flesh — one in heart and life, one
in Christ Jesus." 1 have made this reference to the life
of the dear departed one that the reader may the better
appreciate my great loss. Only those, however, who
know from experience what it is to lose such a treasure,
can enter into my experience ; it cannot be explained to
others. I knew for months previous to her death that
she could not live, and know full well what it means to
be "sorrowful yet always rejoicing." To the praise and
glory of our God, let me say, His grace was and is suffi-
cient, just as Jesus promised it should be ; for by His
favor I can say : " The Lord gave and the Lord hath
taken away, blessed be the name of the Lord."
Thus I have told you in some measure my Christian
experience. But finding myself unequal to the task,
with Paul I exclaim, " Now unto him that is able to do
exceeding abundantly above all that we ask or think
according to the power that worketh in us, unto him be
glory in the church by Christ Jesus throughout all ages,
world without end. Amen."
CHRISTIAN EXPERIENCE OF MRS. McMAHON.
My childhood s home was on the shores of Lake On-
tario, and sitting by the window of my room, T spent
V
276 DIVINE GUIDANCKL
many an hour watching the lake in its varied moods. It
was there I first realized something of the power of the
great Unseen, as He managed the waters, sometimes in
their billow-crested magnificence, and sometimes in the
summer calm when their silvery surface was only eclipsed
in loveliness by the delightful hush everywhere, as
though there was nothing for the world to do but rest.
My childish mind acknowledged this power as God and
worshipped Him, my adoration only finding vent in
some such words as these, I love the Being who can do
such wonderful things, and I generally ended in wishing
1 knew more about Him. These were the sublime mo-
ments of my childhood and the dawning of spiritual
knowledge. Then I began to know for myself the Crea-
tor as my Father. I say, for myself, for though my pa-
rents were Christians and taught me of these things, I
only knew them for myself as Grod revealed Himself to
me as Creator in His works.
I cannot remember which I learned first, the story of
the cross or the ten commandments, but I do know that
with the advent of these came the beginning of spiritual
conflict. I know that when I read for the first time the
suflferings and shameful death of Christ, my whole being
felt sick with the thought that so good a man had been
so cruelly used, and I knew from that time I loved the
man of sorrows for his unselfish life and martyr death.
I believed also what the Bible taught me, that He died
that whoever believed in Him would not be lost but
have 'eternal life. I felt that I could claim it all for I
believed on Him with all my heart.
But I did not yet realize His power in my daily life
DIVINE GUIDANCE. 277
to conquer and subdue all my sinful nature and make
me like Himself. How strani^e it seems that with the
light given then I should have had to wade through
years of bitter conflict before knowing the rest that re-
mains for the people of God ! How like Paul in the 7th
of Romans was my life then ! when I would do good
evil was present with me, the flesh continually at war
with the Spirit and often bringing me into captivity,
and like him I often felt, O wretched girl that I am, who
shall deliver me ?
I will now proceed to explain as briefly as I can the
nature of this conflict in my life. The ten command-
ments contained for me God's written law, which if
obeyed, seemed to me the ideal life. I believed that
Jesus kept that law, and that I ought to, and so the law
became my judge.
I had a very strong will, and was in consequence a
great source of anxiety to my mother, who wanted
prompt obedience and whose authority sometimes chafed
me sorely. Often I wilfully disobeyed, and oftener
ofiended ignorantly. But every day brought me into
trouble, for I felt it to be impossible to keep the law,,
and yet after times of wilful disobedience came sorrow
and remorse and confession and restoration to the Divine
favor. I never had heard of what Methodists call the
witness of the Spirit, but I felt that God was pleased
and I was in harmony with nature and its God. But
when overtaken in a fault through some impulse or
ignorance, and then condemned, strange questions arose
within me as, Why did God not show me before I did it ?
How could He accuse me when I did not know ? For
27S DIVINE GUIDANCE.
years such questions as these had no solution, and I wan-
dered in bondage to the law, not knowing that the Spirit
sets the captive free and yet enables him to fulfil the
righteousness of the law.
In the TOa,r 1872 I was married, and as my husband
was a member of the Methodist church I also became a
member of that body. This step brought me into closer
contact with various forms of church work, and I en-
tered into it with much earnestness, but felt in it all a
great lack somewhere.
I once picked up a Bible that had been presented to
me when a child in Sabbath school, on the fly leaf of
which the giver had written the verse, " All scripture is
given by inspiration of God, and is profitable for doctrine,
for reproof, for correction, for instruction in righteous-
ness ; that the man of God might be perfect and tho-
roughly furnished unto all good works." Here was
another enigma. It seemed that the instructions and
reproofs were all there, but how should I manage to
secure them. I needed so much at the time that I could
not just find direction for, and, if I waited till I under-
stood the Word thoroughly, years must pass before I
eould get the first day's work done just right and accord-
ing to the scripture plan, and so I lived longing to do
the right things, and yet always conscious of failure.
Soon the trials of married life came and I was unfit to
bear them. I buried one little girl, and had much sick-
aess with my other children, and plenty of financial
trouble.
In the year 1882 we moved to Toronto, and three days
a,fter buried our second son — a lovely boy of six years.
DIVINE GUIDANCE. 279
My cup of . sorrow seemed full ; but I was enabled
through grace to say, " Thy will be done." After this
my longings to do God's perfect will were greater than
ever before, and consecrations were multiplied.
About this time my attention was specially turned to
the work of the Holy Ghost in connection with this dis-
pensation. I was somewhat startled by the number of
times His name appeared in the New Testament, and
speculated much about Pentecost and the definite expe-
riences concerning receiving Him as a particular gift,
but had to admit to myself that I had no clear under-
standing of the matter.
Not long: after this the New Year's consecration ser-
vice took place in our church. All were invited to stand
and renew their consecration. I stood and took the vow
with the rest. After going home, despair came upon me
as I thought how often I had done the same thing, and
as often failed. In my extremity I cried, Must it always
he so ? My Father, is there no remedy ? Then a voice
spoke within me, saying. The remedy is in the Holy Ghost.
Christ said that He would send Him to be your guide,
teacher and witness — read about him. Again I read of
Him, but as I read that time the light within me became
as noon, for I understood for the first time that Christ
meant that after He went away He and His Father
would come back to this world and live in me and show
me what to do and when and how. It seemed amazing,
wonderful, but there it was, and as I looked back I re-
membered that all the way along the Spirit had been
trying to teach and make me understand His teachings,
but now I saw it all ; the Holy Ghost had been given at
280 DIVINE GUIDANCE.
Pentecost for all the world of believers, and for all time.
He was as Peter said, " the Gift" I saw that I must
accept Him to be my power to help me do always the
right thing at the right time and in the right way. This
was just what my being craved, and I hesitated not to
appropriate for myself so great a boon. So without any
special physical demonstration I received the Holy Ghost,
and from that time rest began. I felt sure He would do :
His part I just kept trusting, no matter what were my
surroundings, and obeying just as He made clear to me ;
what to do. If at any time there came up what appeared
to be two things to do I claimed by faith that He would
only let me do the right, as He knew I was willing to do
either.
What a rest now that the government of my life is on
His shoulders ! Now He is to me the mighty counsellor,
now bondage exists no longer, for He lives with me and
helps me to fulfil the law. He shows me that He will
teach me, and will not chide me for what T do not know,
that I must not expect to know every thing to-day, but
learn as a child by the moment or day, that He will ,
give me wisdom and not upbraid because of past ignor- 1
ance. How like a father, brother, helper, friend, has He ,
become to me. Now indeed has He become my salvation,
not only for the life after this, but in the new life where
I need saving all the time.
He enables me to walk in the light with Him as He
is in the light. Language fails here to describe the joy,
the rest, the satisfaction I have obtained. I cannot tell
it, it is unspeakable. I know I am changing from glory
to glory ; I now feel that< I am growing, that my life to-
DIVINE GUIDANCE. 281
day pleases my Master. I have His " Well done" for to-
day, but will know more and do better to-morrow.
** Now I have found the ground wherein
Sure my soul's anchor may remain."
CHRISTIAN EXPERIENCE OF REV. ALBERT TRUAX.
My conversion was clear and positive. The fruits of
the Spirit appeared at once and I was a soul-helper and
a soul-winner from the first. I had many times of re-
freshing and seasons of ecstatic joy, even so great that
on one occasion I prayed God to " stay His hand."
Trouble soon came, however. Being naturally fret-
ful, irritable and despondent, these tendencies soon re-
appeared, greatly marring my peace and hindering my
usefulness.
I shed many tears, fasted and prayed and made thou-
sands of good resolutions, but still I failed and knew
not how to succeed.
I heard and read a little about Perfect Love and Full
Salvation. Mr. Wesley's writings took firmest hold on
my mind, and it was through them chiefly that I became
convinced of the truth of the doctrine.
At first the experience seemed afar off, to be attained
only by ^^d saints after years of seeking. However,
after pondering the matter in my mind for some time
and getting some help from the Rev. Mr. Teeter, my
first superintendent, I determined to follow Mr. Wes-
ley's direction and seek the blessing at once by faith.
God honored my faith and I entered into the happy ex-
perience, in the month of September, 1882.
282 ^ DIVINE GUIDANCE.
It was certainly a great epoch in my life, and for a
time I thought the great problem of the Christian life
was solved and I would have no more trouble. But,
alas ! I was doomed to disappointment ; perplexities
soon beset me on every side.
I was willing, obedient, honest and teachable. My
soul responded joyfully to all the known requirements
of God, my eye was single to His glory, my conscience
quick and tender, and I would rather have died than
displease Jesus. It was my meat and drink to do the
will of God.
Just here came my difficulty. Could I know the will
of God in every case and could I know I performed it
in a manner well pleasing to Him ? At times I did
know ; I had the clear witness that all I did was right,
that God looked upon me with an approving smile. But
how could I have this witness perpetual, constant, abid-
ing ? I could not answer ; I did not know it was possi-
ble, though it seemed so reasonable and necessary that
it should be so.
Questions like these would arise : Are you sure you
did just right to-day ? Did you pray and read your
Bible enough ? Would you not have preached better if
you had studied harder and prayed more ? How about
your feelings, thoughts and words ? Have these all
been pleasing to God ? Of course I tried to be satisfied
with having a pure motive and single eye and doing the
best I could. My creed demanded this, but it promised ^
me nothing better, and,^o far as I knew nobody expe-
rienced anything better.
But I could not be quite content, for I found to my
bitter sorrow that having a pure motive and doinor the
DIVINE GUIDANCE. 283
very best my sanctified common sense and judgment
enabled me to do did not prevent my making some ter-
rible blunders — blunders so great that I wondered how
God could allow an honest man to make them. Some-
how I could not but believe there was a better, surer
way if I could only find it.
God can make even Satan to work out His own pur-
poses, and so He used my very blunders to drive me in
very desperation to seek a more excellent way.
It was, I believe, in the year 1884 that I came in con-
tact with the " Canada Holiness Association," at their
annual camp meeting at Grimsby Park. There I heard
something definite about the Spirit's work as teacher
and guide into all truth. At first I stood in great doubt
and fear of the whole question. The teaching did seem
risky, mystical and even fanatical. I thought it was too
nearly allied to the Papal dogma of infallibility, and so
expressed myself at a morning meeting. However, I
would not judge hastily. I gave the subject much at-
tention during the next three or four years, listening to
testimony and reading everything I could find on the
subject. One thing was certain, if the doctrine were
true it would surely meet my want, so I determined to
investigate fully.
I am thankful that, while listening to others, I did
not neglect the eloquent pleading of my own soul crying
out in its need and hunger for certain knowledge of the
will of God and for power to " do His will on earth as
it is done in heaven." At length, about a year ago, God
met me and fully convinced me of the truth. I said,
" It is enough, I am convinced. It is my privilege to
receive the Holy Ghost in a Pentecostal sense to do fo]-
284 DIVII^E GtJIDANClG.
me just what Jesus said He would do — 'teach me all
things and lead me into all truth.' "
And now came the fight of faith. At first I wanted
io feel guided, to have some signs given me that I was-
guided, or I wanted to be guided according to my own
notion of guidance. But, no ; He would not be servant,
but Master. I must not manage Him, but He must have
the absolute, undisputed control and management of me.
I was not to be the judge of my own feelings, thoughts
and conduct, but " He that judgeth me is the Lord."
After a few tentative experiments and some failures, I
was enabled to accept Him by simple faith as my one
and only guide, teacher, comforter, empowerer and law
in life ; and since that time I have lacked for nothing,
but have had sure guidance, teaching, comfort and
power according to my needs.
THE CHRISTIAN EXPERIENCE OF J. K. CRANSTON.
During the great revival conducted by Russell and
Carrol in Gait in 1869, I was converted to God. From
that time I endeavored to live a Christian life. Being
young and not receiving clear instruction, I understood
but little of the work of the Comforter whom the Saviour
promised should be to His redeemed ones an abiding <^uest,
keeper and " guide iijto all truth." — John xvi. 13.
Leaving home when about 15 years of age, T went to
Port Hope and there joined the Presbyterian Church,
under the pastorate of the Rev. William Donald. Being
desirous of living a true Christian life I attended the
various services and Bible classes, and joined the Y. M.
C. A. as an active member ; with some others I dis-
tributed tracts every Sabbath.
Some four years after I secured a situation in Gait
and became a member of Knox Church. I here sought
to serve my Lord and Master, taking an active interest
in Church and Sunday school work.
Leaving Gait, I was for some four years connected
DIVINE GUIDANCE. 285
with Kjiox Church, Woodstock, and then again returned
to Gait and engaged in the book and stationery business.
I again sought to work for Jesus, whom I loved and
endeavored to follow.
During all this time and up till September 4th, 1887,
I realized that my experience was not a satisfactory
one. I found daily that sin did have dominion over
me, that the good I would, I did not and the evil I
would not, I too often did. I did not have the power to
obtain the victory steadily, so that often I would cry
out in- agony of soul, " Oh wretched man that I am, who
shall deliver me from the body of this death ?"
I looked many times to my various ministers for help,
and others who were God's professed children. By list-
ening to their testimony I learned that their experience
was similar to my own, and I noticed in their prayers
that failure, yes, constant failure, was acknowledged and
lamented, and the cry went forth: "Woe is me, for I
am undone because I am a man of unclean lips."
I settled down, believing all Christians were alike and
that no better experience could be enjoyed here, but
heaven would be my home after this mortal body was
laid aside, and so I lived in a half-dead state for nine-
teen years. At times I thought, surely there is a better
way and would make enquiries, but all to no purpose,
being invariably told that the seventh chapter of Ro-
mans described the best. Christian experience in this life.
After returning to Gait, some four years ago, I heard
a testimony given by Bro, David Caldwell that sounded
new and strange to me. He testified that he had re-
ceived, not only Jesus as his Saviour but also the Holy
Ghost in the Pentecostal sense, and walked in Him, and
that where once it had been frequent failure, that he
now was enabled by the indwelling Comforter to obtain
constant victory over the world, the flesh and the devil,
and he declared that sin had not dominion over him
while he walked in the Spirit. I was interested, and as
he repeatedly gave his warm, glowing testimony and
286 DIVINE GUIDANCE.
thanked God for His keeping power, I began to watch
his life. I made his acquaintance, and for years the
principal subject of conversation between us was how
victory over sin was to be obtained.
I was blind to the truth, however, and thought he was
deceived. But then his life was before me and I looked
for evidence of failure there and I found none, so that I
was compelled to believe that he had a power I knew
nothing about. He said he had entered into rest and
his life proved it to me.
I now began to realize that the way of Holiness, spo-
ken of in Isaiah xxxv. 8, 9, 10, was the path that all
believers had the privilege of walking in while yet on
the earth. But how to enter in the way was the ques-
tion. I became anxious and troubled and the Scriptures
were searched daily, and my soul longed for deliverance
from the power and dominion of sin ; I longed to have
the constant smile and apj)roval of God, Beiilah Land
was before me. I saw the Land, but how to get across
Jordan was the diflBculty. I met with others who were
dwellers in that land, and the fruits of Canaan were
exhibited in their joyous, happy lives, and all my desire
was to go forward. The situation was examined. I
saw that it meant crucifixion and death to self, and a
surrender of my will to God in all things, small or great.
I saw it meant a consecration without reservation, as in
Romans xii. 1 — a presenting of myself, body, soul and
spirit, unto God, which after all was only a reasonable
service. I cried unto the Lord ; I tried to die to self, to
present myself to Him, but failed. I was in despair, the
burden seemed greater than I could bear.
On the 4th September, 1887, Sunday afternoon, Mr.
Caldwell and some other friends called and instructed me
in the way more perfectly, and explained that by receiv-
ing the promised gift, the Comforter, the Spirit of God as
a person into my heart, He would enable me to be more
than a conqueror over the world, the flesh and the devil.
Having previously accepted Christ as my saviour, I
DIVINE GUIDANCE. 28^
now received the Comforter divine as my empowerer,
joy and guide into all truth ; yielding myself with all
my ransomed powers to God, I entered into an everlast-
ing covenant to allow Him to work in me to will and to
do of His own good pleasure, and, come what might, I was
the Lord's and His alone, to do whatsoever He com-
manded me. I arose from my knees but did not experi-
ence any change of feeling ; but what was better I had
a conscious knowledge that I had honestly given myself
and all my possessions to God, and that He had accepted
me. I had nothing of my own left and I was willing to
do anything or be used by Him as He saw fit.
The dear Lord whispered loving and tender messages
to me and the joy of the Lord soon flowed like a river
into my soul. The love of God was shed abroad in my
heart by the Holy Ghost given unto me, a deep settled
peace was mine. At last, at last, I cried, I am at rest,
and I shall go no more out for ever. " Sweet, happy
rest ! " The land of Beulah was now entered into and
the dear Lord communed with me and led me forth to
conquer the enemies of the land. I was led up to the
Jericho of my life, and soon found that by walking with
God the walls of difficulty disappeared and I was enabled
to shout victory through the blood of the Lamb.
My past life was reviewed, and the dear Lord asked
me, and gave me grace, to make confession and restitu-
tion to my fellow-man for hasty and unkind words, ac-
tions and deeds that under temptation and provocation
I had yielded to.
Having committed my business to the Lord, I was
directed to put away and destroy all goods that were of
a doubtful character. 1 debated for a time with refer-
ence to certain goods because everybody in the business
sold them, and I was soon convinced that God would not
allow me to keep them ; when I opened my Bible for
counsel. Acts v. 1 to 11 was before me and the matter
w?i-; settled.
I n )\v constantly realized the sweet comforting pre-
288 DIVINE GUIDANCK
sence of my Lord and Master. I knew the blessed Spirit
was my faithful guide. Enemy after enemy was con-
quered and my life from this time was and is to-day a
joy and a song, because I have my beloved always with
me. Temptations, trials and difficulties have ever been
increasing, but I prove the scripture true, My grace is
sufficient for you, for greater is He that is in you than
he that is in the world.
Since entering this life hid with Christ in God and
walking in the Spirit, I have learned that it is not im-
possible to sin, but I also know and have proved that
there is no longer any necessity for sinning. Absolute sur-
render and trust in my Guide makes it possible to obtain
uniform victory over every assailant, and enables me to
march forward, growing in grace and knowledge daily.
I have found that to doubt the presence and leading of
my Lord (because of the seeming difficulties of the way,
or for any other cause) leaves me exposed to the enemy
of my soul, who at once thrusts in darts of sin. I once
yielded to discouragement through apparent failure
when I thought I had lost all, and it took several days
of terrible soul agony to teach me that the only way was
to lay aside my doubts and fears and instantly ask for-
giveness and yield an unquestioning trust and obedience
to my Guide. I have now learnt that if I would be
happy in Jesus there is no other way but to trust and
obey — being willing to lose all that I may hold sweet
fellowship and communion with my Saviour and my God.
The promise of the Lord in Acts i. 8, " Ye shall receive
power after that the Holy Ghost is come upon you, and
ye shall be witnesses," has been verified. Our home was
opened for meetings. Here the Lord's presence has been
wonderfully felt. Many saints have been cheered and
helped out into a brighter experience, and sinners have
been converted to God, and our one desire is that many
more may enter into like precious faith, walk in the
Spirit, and so find in Jesus a satisfying portion.
Csi
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