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Chapter 4

HOW TO ENTER IN

Having tried to settle the question as to the scripturalness of the experience of this life of full trust, and having also shown a little of what it is; the next point is as to how it is to be reached and realized.

And first, I would say that this blessed life must not be looked upon in any sense as an attainment but as an obtainment. We cannot earn it, we cannot climb up to it, we cannot win it; we can do nothing but ask for it and receive it. It is the gift of God in Christ Jesus. And where a thing is a gift, the only course left for the receiver is to take it and thank the giver. We never say of a gift, “See to what I have attained,” and boast of our skill and wisdom in having attained it; but we say, “See what has been given me,” and boast of the love and wealth and generosity of the giver. And everything in our salvation is a gift. From beginning to end, God is the giver and we are the receivers; and it is not to those who do great things, but to those who “receive abundance of grace, and of the gift of righteousness,” that the richest promises are made.

In order, therefore, to enter into a realized experience of this interior life, the soul must be in a receptive attitude, fully recognizing the fact that it is to be God’s gift in Christ Jesus, and that it cannot be gained by any efforts or works of our own. This will simplify the matter exceedingly; and the only thing left to be considered then will be to discover upon whom God bestows this gift, and how they are to receive it. And to this I would answer in short, that He bestows it only upon the fully consecrated soul, and that it is to be received by faith.

Consecration is the first thing. Not in any legal sense, not in order to purchase or deserve the blessing, but to remove the difficulties out of the way and make it possible for God to bestow it. In order for a lump of clay to be made into a beautiful vessel, it must be entirely abandoned to the potter, and must lie passive in his hands. And in order for a soul to be made into a vessel unto God’s honor, “sanctified and meet for the Master’s use, and prepared unto every good work,” it must be entirely abandoned to Him, and must lie passive in His hands. This is manifest at the first glance.

I was once trying to explain to a physician, who had charge of a large hospital, what consecration meant, and its necessity, but he seemed unable to understand. At last I said to him, “Suppose, in going your rounds among your patients, you should meet with one man who entreated you earnestly to take his case under your especial care in order to cure him, but who should at the same time refuse to tell you all the symptoms, or to take all your prescribed remedies; and should say to you, `I am quite willing to follow your directions as to certain things, because they commend themselves to my mind as good, but in other matters I prefer judging for myself and following my own directions.’ What would you do in such a case?” I asked. “Do!” he replied with indignation,—“do! I would soon leave such a man as that to his own care. For of course,” he added, “I could do nothing for him, unless he would put his whole case into my hands without any reserves, and would obey my directions implicitly.” “It is necessary then,” I said, “for doctors to be obeyed, if they are to have any chance to cure their patients?” “Implicitly obeyed!” was his emphatic reply. “And that is consecration,” I continued. “God must have the whole case put into His hands without any reserves, and His directions must be implicitly followed.” “I see it,” he exclaimed,—“I see it! And I will do it. God shall have His own way with me from henceforth.”

Perhaps to some minds the word “abandonment” might express this idea better. But whatever word we use, we mean an entire surrender of the whole being to God; spirit, soul, and body placed under His absolute control, for Him to do with us just what He pleases. We mean that the language of our soul, under all circumstances, and in view of every act, is to be, “Thy will be done.” We mean the giving up of all liberty of choice. We mean a life of inevitable obedience.

To a soul ignorant of God, this may look hard. But to those who know Him, it is the happiest and most restful of lives. He is our Father, and He loves us, and He knows just what is best, and therefore, of course, His will is the very most blessed thing that can come to us under all circumstances. I do not understand how it is that Satan has succeeded in blinding the eyes of the Church to this fact. But it really would seem as if God’s own children were more afraid of His will than of anything else in life; His lovely, lovable will, which only means loving-kindnesses and tender mercies, and blessings unspeakable to their souls. I wish I could only show to every one the unfathomable sweetness of the will of God. Heaven is a place of infinite bliss because His will is perfectly done there, and our lives share in this bliss just in proportion as His will is perfectly done in them. He loves us, and the will of love is always blessing for its loved one. Some of us know what it is to love, and we know that could we only have our way, our beloved ones would be overwhelmed with blessings. All that is good, and sweet, and lovely in life would be poured out upon them from our lavish hands, had we but the power to carry out our will for them. And if this is the way of love with us, how much more must it be so with our God, who is love itself. Could we but for one moment get a glimpse into the mighty depths of His love, our hearts would spring out to meet His will, and embrace it as our richest treasure; and we would abandon ourselves to it with an enthusiasm of gratitude and joy, that such a wondrous privilege could be ours.

A great many Christians actually seem to think that all their Father in heaven wants is a chance to make them miserable, and to take away all their blessings, and they imagine, poor souls, that if they hold on to things in their own will, they can hinder Him from doing this. I am ashamed to write the words, and yet we must face a fact which is making wretched hundreds of lives.

A Christian lady who had this feeling, was once expressing to a friend how impossible she found it to say, “Thy will be done,” and how afraid she should be to do it. She was the mother of one only little boy, who was the heir to a great fortune, and the idol of her heart. After she had stated her difficulties fully, her friend said, “Suppose your little Charley should come running to you tomorrow and say, `Mother, I have made up my mind to let you have your own way with me from this time forward. I am always going to obey you, and I want you to do just whatever you think best with me. I know you love me, and I am going to trust myself to your love.’ How would you feel towards him? Would you say to yourself, `Ah, now I shall have a chance to make Charley miserable. I will take away all his pleasures, and fill his life with every hard and disagreeable thing I can find. I will compel him to do just the things that are the most difficult for him to do, and will give him all sorts of impossible commands.” “Oh, no, no, no!” exclaimed the indignant mother. “You know I would not. You know I would hug him to my heart and cover him with kisses, and would hasten to fill his life with all that was sweetest and best.” “And are you more tender and more loving than God?” asked her friend. “Ah, no,” was the reply, “I see my mistake, and I will not be afraid of saying `Thy will be done,’ to my Heavenly Father, any more than I would want my Charley to be afraid of saying it to me.”

Better and sweeter than health, or friends, or money, or fame, or ease, or prosperity, is the adorable will of our God. It gilds the darkest hours with a divine halo, and sheds brightest sunshine on the gloomiest paths. He always reigns who has made it his kingdom; and nothing can go amiss to him. Surely, then, it is nothing but a glorious privilege that is opening before you when I tell you that the first step you must take in order to enter into the life hid with Christ in God, is that of entire consecration. I cannot have you look at it as a hard and stern demand. You must do it gladly, thankfully, enthusiastically. You must go in on what I call the privilege side of consecration; and I can assure you, from a blessed experience, that you will find it the happiest place you have ever entered yet.

Faith is the next thing. Faith is an absolutely necessary element in the reception of any gift; for let our friends give a thing to us ever so fully, it is not really ours until we believe it has been given and claim it as our own. Above all, this is true in gifts which are purely mental or spiritual. Love may be lavished upon us by another without stint or measure, but until we believe that we are loved, it never really becomes ours.

I suppose most Christians understand this principle in reference to the matter of their forgiveness. They know that the forgiveness of sins through Jesus might have been preached to them forever, but it would never have become theirs consciously until they believed this preaching, and claimed the forgiveness as their own. But when it comes to living the Christian life, they lose sight of this principle, and think that, having been saved by faith, they are now to live by works and efforts; and instead of continuing to receive, they are now to begin to do. This makes our declaration that the life hid with Christ in God is to be entered by faith, seem perfectly unintelligible to them. And yet it is plainly declared, that “as we have received Christ Jesus the Lord, so we are to walk in Him.” We received Him by faith, and by faith alone; therefore we are to walk in Him by faith, and by faith alone. And the faith by which we enter into this hidden life is just the same as the faith by which we were translated out of the kingdom of darkness into the kingdom of God’s dear Son, only it lays hold of a different thing. Then we believed that Jesus was our Saviour from the guilt of sin, and according to our faith it was unto us. Now we must believe that He is our Saviour from the power of sin, and according to our faith it shall be unto us. Then we trusted Him for our justification, and it became ours; now we must trust Him for our sanctification, and it shall become ours also. Then we took Him as a Saviour in the future from the penalties of our sins; now we must take Him as a Saviour in the present from the bondage of our sins. Then He was our Redeemer, now He is to be our Life. Then He lifted us out of the pit, now He is to seat us in heavenly places with Himself.

I mean all this of course experimentally and practically. Theologically and judicially I know that every believer has everything the minute he is converted. But experimentally nothing is his until by faith he claims it. “Every place that the sole of your foot shall tread upon, that have I given unto you.” God “hath blessed us with all spiritual blessings in heavenly places in Christ,” but until we set the foot of faith upon them they do not practically become ours. “According to our faith,” is always the limit and the rule.

But this faith of which I am speaking must be a present faith. No faith that is exercised in the future tense amounts to anything. A man may believe forever that his sins will be forgiven at some future time, and he will never find peace. He has to come to the now belief, and say by faith, “My sins are now forgiven,” before he can live the new life. And, similarly, no faith which looks for a future deliverance from the power of sin, will ever lead a soul into the life we are describing. The enemy delights in this future faith, for he knows it is powerless to accomplish any practical results. But he trembles and flees when the soul of the believer dares to claim a present deliverance, and to reckon itself now to be free from his power.

To sum up, then: in order to enter into this blessed interior life of rest and triumph, you have two steps to take: first, entire abandonment; and second, absolute faith. No matter what may be the complications of your peculiar experience, no matter what your difficulties or your surroundings or your associations, these two steps, definitely taken and unwaveringly persevered in, will certainly bring you out sooner or later into the green pastures and still waters of this higher Christian life. You may be sure of this. And if you will let every other consideration go, and simply devote your attention to these two points, and be very clear and definite about them, your progress will be rapid and your soul will reach its desired haven far sooner than now you can think possible.

Shall I repeat the steps, that there may be no mistake? You are a child of God, and long to please Him. You love your precious Saviour, and are sick and weary of the sin that grieves Him. You long to be delivered from its power. Everything you have hitherto tried has failed to deliver you, and now in your despair you are asking if it can indeed be, as these happy people say, that the Lord is able and willing to deliver you. Surely you know in your very soul that He is; that to save you out of the hand of all your enemies is in fact just the very thing He came to do. Then trust Him. Commit your case to Him in an absolute abandonment, and believe that He undertakes it; and at once, knowing what He is and what He has said, claim that He does even now fully save. Just as you believed at first that He delivered you from the guilt of sin because He said so, believe now that He delivers you from the power of sin because He says so. Let your faith now lay hold of a new power in Christ. You have trusted Him as your dying Saviour, now trust Him as your living Saviour. Just as much as He came to deliver you from future punishment, did He also come to deliver you from present bondage. Just as truly as He came to bear your sins for you, has He come to live His life in you. You are as utterly powerless in the one case as in the other. You could as easily have got yourself rid of your own sins, as you could now accomplish for yourself practical righteousness. Christ, and Christ only, must do both for you, and your part in both cases is simply to give the thing to Him to do, and then believe that He does it.

A lady, now very eminent in this life of trust, when she was seeking in great darkness and perplexity to enter in, said to the friend who was trying to help her, “You all say, `Abandon yourself, and trust, abandon yourself, and trust,’ but I do not know how. I wish you would just do it out loud, so that I may see how you do it.”

Shall I do it out loud for you?

“Lord Jesus, I believe that Thou art able and willing to deliver me from all the care, and unrest and bondage of my Christian life. I believe thou didst die to set me free, not only in the future, but now and here. I believe thou art stronger than Satan, and that thou canst keep me, even me, in my extreme of weakness, from falling into his snares or yielding obedience to his commands. And, Lord, I am going to trust thee to keep me. I have tried keeping myself, and have failed, and failed most grievously. I am absolutely helpless; so now I will trust thee. I will give myself to thee; I keep back no reserves. Body, soul, and spirit, I present myself to thee, a worthless lump of clay, to be made into anything thy love and thy wisdom shall choose. And now, I am thine. I believe thou dost accept that which I present to thee; I believe that this poor, weak, foolish heart has been taken possession of by thee, and thou hast even at this very moment begun to work in me to will and to do of thy good pleasure. I trust thee utterly, and I trust thee now!”

Are you afraid to take this step? Does it seem too sudden, too much like a leap in the dark? Do you not know that the steps of faith always “fall on the seeming void, but find the rock beneath”? A man, having to descend a well by a rope, found, to his horror, when he was a great way down, that it was too short. He had reached the end, and yet was, he estimated, about thirty feet from the bottom of the well. He knew not what to do. He had not the strength or skill to climb up the rope, and to let go was to be dashed to pieces. His arms began to fail, and at last he decided that as he could not hold on much longer, he might as well let go and meet his fate at once. He resigned himself to destruction, and loosened his grasp. He fell! To the bottom of the well it was—just three inches!

If ever your feet are to touch the “rock beneath,” you must let go of every holding-place and drop into God; for there is no other way. And to do it now may save you months and even years of strain and weariness.

In all the old castles of England there used to be a place called the keep. It was always the strongest and best protected place in the castle, and in it were hidden all who were weak and helpless and unable to defend themselves in times of danger. Had you been a timid, helpless woman in such a castle during a time of siege, would it have seemed to you a leap in the dark to have hidden yourself there? Would you have been afraid to do it? And shall we be afraid to hide ourselves in the keeping power of our Divine Keeper, who neither slumbers nor sleeps, and who has promised to preserve our going out and our coming in, from this time forth and even forever more?

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