THE SECRET OF GUIDANCE

A COMPANION VOLUME TO "LIGHT ON LIFE'S DUTIES"

By F. B. MEYER

Author of "Christian Life" Series, "Old Testament Character" Series

FLEMING H. REVELL COMPANY,

NEW YORK. CHICAGO. TORONTO.

Publishers of Evangelical Literature.

CONTENTS

1. THE SECRET OF GUIDANCE.

2. "WHERE AM I WRONG?"

3. THE SECRET OF CHRIST'S INDWELLING.

4. FACT! FAITH! FEELING!

5. "WHY SIGN THE PLEDGE?

6. BURDENS AND WHAT TO DO WITH THEM.

7. HOW TO BEAR SORROW.

8. IN THE SECRET OF HIS PRESENCE.

9. THE FULNESS OF THE SPIRIT.

COPYRIGHTED 1896, BY FLEMING H. REVELL COMPANY.

CHAPTER 1

THE SECRET OF GUIDANCE.

Many children of God are so deeply exercised on the matter of guidance that it may be helpful to give a few suggestions as to knowing the way in which our Father would have us walk, and the work He would have us do. The importance of the subject cannot be exaggerated; so much of our power and peace consists in knowing where God would have us be, and in being just there.

The manna only falls where the cloudy pillar broods; but it is certain to be found on the sands, which a few hours ago were glistening in the flashing light of the heavenly fire, and are now shadowed by the fleecy canopy of cloud. If we are precisely where our heavenly Father would have us to be, we are perfectly sure that He Will provide food and raiment, and everything beside. When He sends His servants to Cherith, He will make even the ravens to bring them food.

How much of our Christian work has been abortive because we have persisted in initiating it for ourselves, instead of ascertaining what God was doing, and where He required our presence! We dream bright dreams of success. We try to command it. We call to our aid all kinds of expedients, questionable or otherwise. At last we turn back, disheartened and ashamed, like children who are torn and scratched by the brambles, and soiled by the quagmire. None of this had come about if only we had been, from the first, under God's unerring guidance. He might test us, but He could not allow us to mistake.

Naturally, the child of God, longing to know his Father's will, turns to the sacred Book, and refreshes his confidence by noticing how in all ages God has guided those who dared to trust Him up to the very hilt, but who at the time must have been as perplexed as we are often now. We know how Abraham left kindred and country, and started, with no other guide than God, across the trackless desert to a land which he knew not. We know how for forty years the Israelites were led through the peninsula of Sinai, with its labyrinths of red sandstone and its wastes of sand. We know how Joshua, in entering the Land of Promise, was able to cope with the difficulties of an unknown region, and to overcome great and warlike nations, because he looked to the Captain of the Lord's hosts, who ever leads to victory. We know how, in the early Church, the Apostles were enabled to thread their way through the most difficult questions, and to solve the most perplexing problems, laying down principles which will guide the Church to the end of time; and this because it was revealed to them as to what they should do and say, by the Holy Spirit.

THE PROMISES FOR GUIDANCE ARE UNMISTAKABLE.

Psalm xxxii:8: "I will instruct thee and teach thee in the way which thou shalt go." This is God's distinct assurance to those whose transgressions are forgiven, and whose sins are covered, and who are more quick to notice the least symptom of His will than horse or mule to feel the bit.

Prov. iii: 6: "In all thy ways acknowledge Him, and He shall direct (or make plain) thy paths." A sure word, on which we may rest, if only we fulfil the the previous conditions of trusting with all our heart, and of not leaning to our own understanding.

Isa. Iviii: 11: "The Lord shall guide thee continually." It is impossible to think that He could guide us at all if He did not guide us always. For the greatest events of life, like the huge rocking‑stones in the West of England, revolve on the smallest points. A pebble may alter the flow of a stream. The growth of a grain of mustard seed may determine the rainfall of a continent. Thus we are bidden to look for a Guidance which shall embrace the whole of life in all its myriad necessities.

John viii: 12: "I am the light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life." The reference here seems to be to the wilderness wanderings, and the Master promises to be to all faithful souls, in their piIgrimage to the City of God, what the cloudy pillar was to the children of Israel on their march to the Land of Promise.

These are but specimens. The vault of Scripture is inlaid with thousands such, that glisten in their measure as the stars which guide the wanderer across the deep. Well may the prophet sum up the heritage of the servants of the Lord by saying of the Holy City, "All thy children shall be taught of the Lord, and great shall be the peace of thy children."

And yet it may appear to some tried and timid hearts as if every one mentioned in the Word of God was helped, but they are left without help. They seem to have stood before perplexing problems, face to face with life's mysteries, eagerly longing to know what to do, but no angel has come to tell them, and no iron gate has opened to them in the prison‑house of circumstances.

Some lay the blame on their own stupidity. Their minds are blunt and dull. They cannot catch God's meaning, which would be clear to others. They are so nervous of doing wrong that they cannot learn clearly what is right. "Who is blind, but my servant? or deaf, as my messenger that I sent? Who is blind as he that is perfect, and blind as the Lord's servant? "Yet, how do we treat our children? One child is so bright‑witted and so keen that a little hint is enough to indicate the way; another was born dull; it cannot take in your meaning quickly. Do you only let the clever one know what you want? Will you not take the other upon your knee and make clear to it the directions which baffle it? Does not the distress of the tiny nursling, who longs to know that it may immediately obey, weave an almost stronger bond than that which binds you to the rest? Oh! weary, perplexed and stupid children, believe in the great love of God, and cast yourselves upon it, sure that He will come down to your ignorance, and suit Himself to your needs, and will take "the lambs in His arms and carry them in His bosom, and gently lead those that are with young."

There are certain practical directions which we must attend to in order that we may be led into the mind of the Lord.

I. ‑‑ OUR MOTIVES MUST BE PURE.

When thine eye is single, thy whole body is also full of light." (Luke xi:34.) You have been much in darkness lately, and perhaps this passage will point the reason. Your eye has not been single. There has been some obliquity of vision ‑‑ a spiritual squint; and this has hindered you from discerning indications of God's will, which otherwise had been as clear as noonday.

We must be very careful in judging our motives, searching them as the detectives at the doors of the English House of Commons search each stranger who enters. When by the grace of God we have been delivered from grosser forms of sin, we are still liable to the subtle working of self in our holiest and loveliest hours. It poisons our motives. It breathes decay on our fairest fruit‑bearing. It whispers seductive flatteries into our pleased ears. It turns the spirit from its holy purpose, as the masses of iron on ocean steamers deflect the needle of the compass from the pole.

So long as there is some thought of personal advantage, some idea of acquiring the praise and commendation of men, some aim at self‑aggrandisement, it will be simply impossible to find out God's purpose concerning us. The door must be resolutely shut against all these if we would hear the still small voice. All cross‑lights must be excluded if we would see the Urim and Thummim stone brighten with God's "Yes," or darken with His " No."

Ask the Holy Spirit to give you the single eye, and to inspire in your heart one aim alone: that which animated our Lord, and enabled Him to cry, as He reviewed His life, "I have glorified Thee on the earth." Let this be the watchword of our lives,"Glory to God in the highest." Then our "whole body shall be full of light, having no part dark, as when the bright shining of a candle doth give light."

II. ‑‑ OUR WILL MUST BE SURRENDERED.

"My judgment is just; because I seek not Mine own will, but the will of the Father which hath sent Me. " (John v: 30.) This was the secret which Jesus not only practised, but taught. In one form or another He was constantly insisting on a surrendered will, as the key to perfect knowledge. "If any man wiII do His will, he shall know."

There is all the difference between a will which is extinguished and one which is surrendered. God does not demand that our wills should be crushed out, like the sinews of a fakir's unused arms. He only asks that they should say "Yes" to Him. Pliant to Him as the willow twig to the practiced hand.

Many a time, as the steamer has neared the quay, have I watched the little lad take his place beneath the poop, with eye and ear fixed on the captain, and waiting to shout each word he utters to the grimy engineers below; and often have I longed that my will should repeat as accurately and as promptly the words and will of God, that all the lower nature might obey.

It is for the lack of this subordination that we so often miss the guidance we seek. There is a secret controversy between our will and God's. And we shall never be right till we have let Him take, and break, and make. Oh! do seek for that. If you cannot give, let Him take. If you are not willing, confess that you are willing to be made willing. Hand yourself over to Him to work in you, to will and to do of His own good pleasure. We must be as plastic clay, ready to take any shape that the great Potter may choose, so shall we be able to detect His guidance.

III. ‑‑ WE MUST SEEK INFORMATION FOR OUR MIND.

This is certainly the next step. God has given us these wonderful faculties of brain‑power, and He will not ignore them. In grace He does not cancel the action of any of His marvelous bestowments, but He uses them for the communication of His purposes and thoughts.

It is of the greatest importance, then, that we should feed our minds with facts, with reliable information, with the results of human experience, and (above all) with the teachings of the Word of God. It is matter for the utmost admiration to notice how full the Bible is of biography and history, so that there is hardly a single crisis in our lives that may not be matched from those wondrous pages. There is no book like the Bible for casting a light on the dark landings of human life.

We have no need or right to run hither and thither to ask our friends what we ought to do; but there is no harm in our taking pains to gather all reliable information, on which the flame of holy thought and consecrated purpose may feed and grow strong. It is for us ultimately to decide as God shall teach us, but His voice may come to us through the voice of sanctified common‑sense, acting on the materials we have collected. Of course at times God may bid us act against our reason, but these are very exceptional; and then our duty will be so clear that there can be no mistake. But for the most part God will speak in the results of deliberate consideration, weighing and balancing the pros and cons.

When Peter was shut up in prison, and could not possibly extricate himself, an angel was sent to do for him what he could not do for himself; but when they had passed through a street or two of the city, the angel left him to consider the matter for himself. Thus God treats us still. He will dictate a miraculous course by miraculous methods. But when the ordinary light of reason is adequate to the task, He will leave us to act as occasion may serve.

IV. ‑‑ WE MUST BE MUCH IN PRAYER FOR GUIDANCE.

The Psalms are full of earnest pleadings for clear direction: "Show me Thy way, 0 Lord, lead me in a plain path, because of mine enemies." It is the law of our Father's house that His children shall ask for what they want. "If any man lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not."

In a time of change and crisis, we need to be much in prayer, not only on our knees, but in that sweet form of inward prayer, in which the spirit is constantly offering itself up to God, asking to be shown His will; soliciting that it may be impressed upon its surface, as the heavenly bodies photograph themselves on prepared paper. Wrapt in prayer like this the trustful believer may tread the deck of the ocean steamer night after night, sure that He who points the stars in their courses will not fail to direct the soul which has no other aim than to do His will.

One good form of prayer at such a juncture is to ask that doors may be shut, that the way be closed, and that all enterprises which are not according to God's will may be arrested at their very beginning. Put the matter absolutely into God's hands from the outset, and He will not fail to shatter the project and defeat the aim which is not according to His holy will.

V. ‑‑ WE MUST WAIT THE GRADUAL UNFOLDING OF GOD'S PLAN IN PROVIDENCE.

God's impressions within and His word without are always corroborated by His Providence around, and we should quietly wait until these three focus into one point.

Sometimes it looks as if we are bound to act. Everyone says we must do something; and, indeed, things seem to have reached so desperate a pitch that we must. Behind are the Egyptians; right and left are inaccessible precipices; before is the sea. It is not easy at such times to stand still and see the salvation of God; but we must. When Saul compelled himself, and offered sacrifice, because he thought that Samuel was too late in coming, he made the great mistake of his life.

God may delay to come in the guise of His Providence. There was delay ere Sennacherib's host lay like withered leaves around the Holy City. There was delay ere Jesus came walking on the sea in the early dawn, or hastened to raise Lazarus. There was delay ere the angel sped to Peter's side on the night before his expected martyrdom. He stays long enough to test patience of faith, but not a moment behind the extreme hour of need. "The vision is yet for an appointed time, but at the end it shall speak, and shall not lie; though it tarry, wait for it, because it will surely come; it will not tarry."

It is very remarkable how God guides us by circumstances. At one moment the way may seem utterly blocked, and then shortly afterwards some trivial incident occurs, which might not seem much to others, but which to the keen eye of faith speaks volumes. Sometimes these signs are repeated in different ways in answer to prayer. They are not haphazard results of chance, but the opening up of circumstances in the direction in which we should walk. And they begin to multiply, as we advance towards our goal, just as lights do as we near a populous town, when darting through the land by night express.

Sometimes men sigh for an angel to come to point them their way; that simply indicates that as yet the time has not come for them to move. If you do not know what you ought to do, stand still until you do. And when the time comes for action, circumstances, like glow‑worms, will sparkle along your path; and you will become so sure that you are right, when God's three witnesses concur, that you could not be surer though an angel beckoned you on.

The circumstances of our daily life are to us an infallible indication of God's will, when they concur with the inward promptings of the Spirit and with the Word of God. So long as they are stationary, wait. When you must act, they will open, and a way will be made through oceans and rivers, wastes and rocks.

We often make a great mistake, thinking that God is not guiding us at all, because we cannot see far in front. But this is not His method. He only undertakes that the steps of a good man should be ordered by the Lord. Not next year, but to‑morrow. Not the next mile, but the next yard. Not the whole pattern, but the next stitch in the canvas. If you expect more than this you will be disappointed, and get back into the dark. But this will secure for you leading in the right way, as you will acknowledge when you review it from the hill‑tops of glory.

We cannot ponder too deeply the lessons of the cloud given in the exquisite picture‑lesson on Guidance (Num. ix: 15‑23): "And on the day that the tabernacle was reared up the cloud covered the tabernacle, namely, the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning. So it was alway: the cloud covered it by day, and the appearance of fire by night. And when the cloud was taken up from the tabernacle, then after that the children of Israel journeyed: and in the place where the cloud abode, there the children of Israel pitched their tents. At the commandment of the Lord the children of Israel journeyed, and at the commandment of the Lord they pitched: as long as the cloud abode upon the tabernacle they rested in their tents. And when the cloud tarried long upon the tabernacle many days, then the children of Israel kept the charge of the Lord, and journeyed not. And so it was, when the cloud was a few days upon the tabernacle; according to the commandment of the Lord they abode in their tents, and according to the commandment of the Lord they journeyed. And so it was when the cloud abode from even unto the morning, and that the cloud was taken up in the morning, then they journeyed: whether it was by day or by night that the cloud was taken up, they journeyed. Or whether it were two days, or a month, or a year, that the cloud tarried upon the tabernacle, remaining thereon, the children of Israel abode in their tents, and journeyed not; but when it was taken up, they journeyed. At the commandment of the Lord they rested in the tents and at the commandment of the Lord they journeyed: they kept the charge of the Lord at the commandment of the Lord by the hand of Moses."

Let us look high enough for guidance. Let us encourage our soul to wait only upon God till it is given. Let us cultivate that meekness which He will guide in judgment. Let us seek to be of quick understanding, that we may be apt to see the least sign of His will. Let us stand with girded loins and lighted lamps, that we may be prompt to obey. Blessed are those servants. They shall be led by a right way to the golden city of the saints.

Speaking for myself, after months of waiting and prayer, I have become absolutely sure of the Guidance of my heavenly Father; and with the emphasis of personal experience, I would encourage each troubled and perplexed soul that may read these lines to wait patiently for the Lord, until He clearly indicates His will.

CHAPTER II.

WHERE AM I WRONG?

This is thy eager question, 0 Christian soul, and thy bitter complaint. On the faces and in the lives of others who are known to thee, thou hast discerned a light, a joy, a power, which thou enviest with a desire which oppresses thee, but for which thou shouldst thank God devoutly. It is well when we are dissatisfied with the low levels on which we have been wont to live, and begin to ask the secret of a sweeter, nobler, more victorious life. The sleeper who turns restlessly is near awakening, and will find that already the light of the morning is shining around the couch on which slumber has been indulged too long. "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light."

We must, however, remember that temperaments differ. Some seem born in the dark, and carry with them through life an hereditary predisposition to melancholy. Their nature is set to a minor key, and responds most easily and naturally to depression. They look always on the dark side of things, and in the bluest of skies discover the cloud no bigger than a man's hand. Theirs is a shadowed pathway, where glints of sunshine strike feebly and with difficulty through the dark foliage above.

Such a temperament may be thine; and if it be, thou never canst expect to obtain just the same exberant gladness which comes to others, nor must thou complain if it is so. This is the burden which thy Savior's hands shaped for thee, and thou must carry it for Him, not complaining, or parading it to the gaze of others, or allowing it to master thy steadfast and resolute spirit, but bearing it silently, and glorifying God amid all. But though it may be impossible to win the joyousness which comes to others, there may at least be rest, and victory, and serenity ‑‑ Heaven's best gifts to man.

We must remember, also, that emotion is no true test of our spiritual state. Rightness of heart often shows itself in gladness of heart, just as bodily health generally reveals itself in exuberant spirits. But it is not always so. In other words, absence of joy does not always prove that the heart is wrong. It may do so, but certainly not invariably. Perhaps the nervous system may have been over‑taxed, as Elijah's was in the wilderness, when, after the long strain of Carmel and his flight was over, he lay down upon the sand and asked to die ‑‑ a request which God met, not with rebuke, but with food and sleep. Perhaps the Lord has withdrawn the light from the landscape in order to see whether He was loved for Himself or merely for His gifts. Perhaps the discipline of life has culminated in a Gethsemane, where the bitter cup is being placed to the lips by a Father's hand, though only a Judas can be seen; and in the momentary anguish caused by the effort to renounce the will, it is only possible to lie upon the ground, with strong crying and tears, which the night wind bears to God. Under such circumstances as these, exuberant joy is out of place. Sombre colors become the tried and suffering soul. High spirits would be as unbecoming here as gaiety in the home shadowed by death. Patience, courage, faith are the suitable graces to be manifested at such times.

But, when allowance is made for all these, it is certain that many of us are culpably missing a blessedness which would make us radiant with the light of Paradise; and the loss is attributable to some defect in our character which we shall do well to detect and make right.

I. ‑‑ PERHAPS YOU DO NOT DISTINGUISH BETWEEN YOUR STANDING AND YOUR EXPERIENCE.

Our experiences are fickle as April weather; now sunshine, now cloud; lights and shadows chasing each other over miles of heathery moor or foam‑flecked sea. But our standing in Jesus changes not. It is like Himself ‑‑ the same yesterday, to‑day, and forever. It did not originate in us, but in His everlasting love, which, foreseeing all that we should be, loved us notwithstanding all. It has not been purchased by us, but by His precious blood, which pleads for us as mightily and successfully when we can hardly claim it, as when our faith is most buoyant. It is not maintained by us, but by the Holy Spirit. If we have fled to Jesus for salvation, sheltering under Him, relying on Him, and trusting Him, though with many misgivings, as well as we may, then we are one with Him for ever. We were one with Him in the grave; one with Him on the Easter morn; one with Him when He sat down at God's right hand. We are one with Him now as He stands in the light of His Father's smile, as the Iimbs of the swimmer are one with the head, though it alone is encircled with the warm glory of the sun, while they are hidden beneath the waves. And no doubt or depression can for a single moment affect or alter our acceptance with God through the blood of Jesus, which is an eternal fact.

You have not realized this, perhaps, but have thought that your standing in Jesus was affected by your changeful moods. As well might the fortune of a ward in chancery be diminished or increased by the amount of her spending money. Our standing in Jesus is our invested capital. Our emotions at the best are but our spending money, which is ever passing through our pocket or purse, never exactly the same. Cease to consider how you feel, and build on the immovable rock of what Jesus is, and has done, and is doing, and will do for you, world without end.

II. ‑‑ PERHAPS YOU LIVE TOO MUCH IN YOUR FEELINGS, TOO LITTLE IN YOUR WILL.

We have no direct control over our feelings, but we have over our will. "Our wills are ours, to make them Thine." God does not hold us responsible for what we feel, but for what we will. In His sight we are not what we feel, but what we will. Let us, therefore, not live in the summer‑house of emotion, but in the central citadel of the will, wholly yielded and devoted to the will of God.

At the Table of the Lord, the soul is often suffused with holy emotion, the tides rise high, the tumultuous torrents of joy knock loudly against the flood‑gates as if to beat them down, and every element in the nature joins in the choral hymn of rapturous praise. But the morrow comes, and life has to be faced in the grimy counting‑house, the dingy shop, the noisy factory, the godless workroom; and as the soul compares the joy of yesterday with the difficulty experienced in walking humbly with the Lord, it is inclined to question whether it is quite so devoted and consecrated as it was. But, at such a time, how fair a thing it is to remark that the will has not altered its position by a hair's breadth, and to look up and say:

"My God, the spring‑tide of emotion has passed away like a summer brook; but in my heart of hearts, in my will, Thou knowest I am as devoted, as loyal, as desirous to be only for Thee, as in the blessed moment of unbroken retirement at Thy feet."

This is an offering with which God is well pleased. And thus we may live a calm, peaceful life.

III. ‑‑ PERHAPS YOU HAVE DISOBEYED SOME CLEAR COMMAND.

Sometimes a soul comes to its spiritual adviser, speaking thus:

"I have no conscious joy, and have had but little for years."

"Did you once have it?

"Yes, for some time after my conversion to God."

"Are you conscious of having refused obedience to some distinct command, which came into your life, but from which you shrank?"

Then the face is cast down, and the eyes film with tears, and the answer comes with difficulty:

"Yes, years ago I used to think that God required a certain thing of me; but I felt I could not do what He wished, was uneasy for some time about it, but after a while it seemed to fade from my mind, and now it does not often trouble me."

"Ah, soul, that is where thou hast gone wrong, and thou wilt never get right till thou goest right back through the weary years to the point where thou didst drop the thread of obedience, and performest that one thing which God demanded of thee so long ago, but on account of which thou didst leave the narrow track of implicit obedience."

Is not this the cause of depression to thousands of Christian people? They are God's children, but they are disobedient children. The Bible rings with one long demand for obedience. The key‑word of the Book of Deuteronomy is, Observe and Do. The burden of Christ's Farewell Discourse is, If ye love me, keep My commandments. We must not question or reply or excuse ourselves. We must not pick and choose our way. We must not take some commands and reject others. We must not think that obedience in other directions will compensate for disobedience in some one particular. God gives one command at a time, borne in upon us, not in one way only, but in many; by this He tests us. If we obey in this, He wiII flood our soul with blessing, and lead us forward into new paths and pastures. But if we refuse in this we shall remain stagnant and water‑logged, make no progress in Christian experience, and lack both power and joy.

IV. ‑‑ PERHAPS YOU ARE PERMITTING SOME KNOWN EVIL.

When water is left to stand, the particles of silt betray themselves as they fall one by one to the bottom. So if you are quiet, you may become aware of the presence in your soul of permitted evil. Dare to consider it. Do not avoid the sight as the bankrupt avoids his tell‑tale ledgers, or as the consumptive patient the stethoscope. Compel yourself quietly to consider whatever evil the Spirit of God discovers to your soul. It may have lurked in the cupboards and cloisters of your being for years, suspected but unjudged. But whatever it be, and whatever its history, be sure that it has brought the shadow over your life which is your daily sorrow.

Does your will refuse to relinquish a practice or habit which is alien to the will of God?

Do you permit some secret sin to have its unhindered way in the house of your life?

Do your affections roam unrestrained after forbidden objects?

Do you cherish any resentment or hatred towards another, to whom you refuse to be reconciled?

Is there some injustice which you refuse to forgive, some charge which you refuse to pay, some wrong which you refuse to confess?

Are you allowing something yourself which you would be the first to condemn in others, but which you argue may be permitted in your own case because of certain reasons with which you attempt to smother the remonstrances of conscience?

In some cases the hindrance to conscious blessedness lies not in sins, but in weights which hang around the soul. Sin is that which is always and everywhere wrong; but a weight is anything which may hinder or impede the Christian life, without being positively sin. And thus a thing may be a weight to one which is not so to another. Each must be fully persuaded in his own mind. And wherever the soul is aware of its life being hindered by the presence of any one thing, then, however harmless in itself, and however innocently permitted by others, there can be no alternative, but it must be cast aside as the garments of the lads when, on the village green, they compete for the prize of the wrestle or the race.

V. ‑‑ PERHAPS YOU LOOK TOO MUCH INWARDS ON SELF, INSTEAD OF OUTWARDS ON THE LORD JESUS.

The healthiest people do not think about their health; the weak induce disease by morbid introspection. If you begin to count your heartbeats, you will disturb the rhythmic action of the heart. If you continually imagine a pain anywhere you will produce it. And there are some true children of God who induce their own darkness by morbid self‑scrutiny. They are always going back on themselves, analyzing their motives, reconsidering past acts of consecration, comparing themselves with themselves. In one form or another self is the pivot of their life, albeit that it is undoubtedly a religious life. What but darkness can result from such a course? There are certainly times in our lives when we must look within, and judge ourselves that we be not judged. But this is only done that we may turn with fuller purpose of heart to the Lord. And when once done, it needs not to be repeated. "Leaving the things behind" is the only safe motto. The question is, not whether we did as well as we might, but whether we did as well as we could at the time.

We must not spend all our lives in cleaning our windows, or in considering whether they are clean, but in sunning ourselves in God's blessed light. That light will soon show us what still needs to be cleansed away, and will enable us to cleanse it with unerring accuracy. Our Lord Jesus is a perfect reservoir of everything the soul of man requires for a blessed and holy life. To make much of Him, to abide in Him, to draw from Him, to receive each moment from His fulness, is therefore the only condition of soul‑health. But to be more concerned with self than with Him is like spending much time and thought over the senses of the body, and never using them for the purpose of receiving impressions from the world outside. Look off unto Jesus. Delight thyself in the Lord. My soul, wait thou only upon God!

VI. ‑‑ PERHAPS YOU SPEND TOO LITTLE TIME IN COMMUNION WITH GOD THROUGH HIS WORD.

It is not necessary to make long prayers, but it is essential to be much alone with God; waiting at His door; hearkening for His voice; lingering in the garden of Scripture for the coming of the Lord God in the dawn or cool of the day. No number of meetings, no fellowship with Christian friends, no amount of Christian activity can compensate for the neglect of the still hour.

When you feel least inclined for it, there is most need to make for your closet with the shut door. Do for duty's sake what you cannot do as a pleasure, and you will find it become delightful. You can better thrive without nourishment than become happy or strong in Christian life without fellowship with God.

When you cannot pray for yourself, begin to pray for others. When your desires flag, take the Bible in hand, and begin to turn each text into petition; or take up the tale of your mercies, and begin to translate each of them into praise. When the Bible itself becomes irksome, inquire whether you have not been spoiling your appetite by sweetmeats and renounce them; and believe that the Word is the wire along which the voice of God will certainly come to you if the heart is hushed and the attention fixed. "I will hear what God the Lord shall speak."

More Christians than we can count are suffering from a lack of prayer and Bible study, and no revival is more to be desired than that of systematic private Bible study. There is no short and easy method of godliness which can dispense with this.

VII. ‑‑ PERHAPS YOU HAVE NEVER GIVEN YOURSELF ENTIRELY OVER TO THE MASTERSHIP OF THE LORD JESUS.

We are His by many ties and rights, but too few of us recognize His lordship. We are willing enough to take Him as Savior; we hesitate to make Him King. We forget that God has exalted Him to be Prince, as well as Savior. And the Divine order is irreversible. Those who ignore the lordship of Jesus cannot build up a strong or happy life.

Put the sun in its central throne, and all the motions of the planets assume a beautiful order. Put Jesus on the throne of the life, and all things fall into harmony and peace. Seek first the kingdom of God, and all things are yours. Consecration is the indispensable condition of blessedness.

So shall light break on thy path, such as has not shone there for many days. Yea, "thy sun shall no more go down, neither shall thy moon withdraw herself; but the Lord shall be unto thee an everlasting light, and the days of thy mourning shall be ended."

CHAPTER III

THE SECRET OF CHRIST'S INDWELLING.

It is meet that the largest church in the greatest Gentile city in the world should be dedicated to the Apostle Paul, for Gentiles are under a great obligation to him as the Apostle of the Gentiles. It is to him that we owe, under the Spirit of God, the unveiling of two great mysteries, which specially touch us as Gentiles.

The first of these, glorious as it is, we cannot now stay to discuss, though it wrought a revolution when first preached and maintained by the Apostle in the face of the most strenuous opposition. Till then, Gentiles were expected to become Jews before they were Christians, and to pass through the synagogue to the church. But he showed that this was not needful, and that Gentiles stood on the same level as Jews with respect to the privileges of the gospel ‑‑ fellow‑heirs, and fellow‑members of the body, and fellow‑partakers of the promise in Christ Jesus through the gospel (Eph. iii: 6).

The second, however, well deserves our further thought, for if only it could be realized by the children of God, they would begin to live after so Divine a fashion as to still the enemy and avenger, and to repeat in some small measure the life of Jesus on the earth.

This mystery is that the Lord Jesus is willing to dwell within the Gentile heart. That He should dwell in the heart of a child of Abraham was deemed a marvellous act of condescension; but that He should find a home in the heart of a Gentile was incredible. This mistake was, however, dissipated before the radiant revelation of truth made to him who, in his own judgment, was not meet to be called an Apostle, because he had persecuted the Church of God. God was pleased to make known through him "the riches of the glory of this mystery among the Gentiles; which is CHRIST IN YOU, the hope of glory" (Col. i: 27).

"Master, where dwellest Thou?" they asked of old. And in reply Jesus led them from the crowded Jordan bank to the slight tabernacle of woven osiers where He temporarily lodged. But if we address the same question to Him now, He will point, not to the high and lofty dome of heaven, not to the splendid structure of stone or marble, but to the happy spirit that loves, trusts, and obeys Him. "Behold," saith He, " I stand at the door and knock. If any man hear My voice, and open the door, I will come in to him." "We will come," He said, including His Father with Himself, "and make our abode with him." He promised to be within each believer as a tenant in a house; as sap in the branch; as life‑blood and life‑energy in each member, however feeble, of the body.

I. ‑‑ THE MYSTERY.

Christ is in the believer. He indwells the heart by faith, as the sun indwells the lowliest flowers that unfurl their petals and bare their hearts to its beams. Not because we are good. Not because we are trying to be wholehearted in our consecration. Not because we keep Him by the tenacity of our love. But because we believe, and in believing, have thrown open all the doors and windows of our nature. And He has come in.

He probably came in so quietly that we failed to detect His entrance. There was no footfall along the passage. The chime of the golden bells at the foot of His priestly robe did not betray Him. He stole in on the wing of the morning, or like the noiselessness with which nature arises from her winter's sleep and arrays herself in the robes which her Creator has prepared for her. But this is the way of Christ. He does not strive, nor cry, nor lift up or cause His voice to be heard. His tread is so light that it does not break bruised reeds, His breath so soft that it can re‑illumine dying sparks. Do not be surprised, therefore, if you cannot tell the day or the hour when the Son of Man came to dwell within you. Only know that He has come. "Know ye not as to your own selves, that Jesus Christ is in you, unless ye be reprobate?" (2 Cor. xiii: 5.)

It is very wonderful. Yes; the heavens, even the heavens of heavens, with all their light and glory, alone seem worthy of Him. But even there He is not more at home than He is with the humble and contrite spirit that simply trust in Him. In His earthly life, He said that the Father dwelt in Him so really that the words He spake and the works He did were not His own, but His Father's. And He desires to be in us as His Father was in Him, so that the outgoings of our life may be channels through which He, hidden within, may pour Himself forth upon men.

It is not generally recognized. It is not; though that does not disprove it. We fail to recognize many things in ourselves and in nature around, which are nevertheless true. But there is a reason why many whose natures are certainly the temple of Christ, remain ignorant of the presence of the wonderful Tenant that sojourns within. He dwells so deep. Below the life of the body, which is as the curtain of the tent; below the life of the soul, where thought and feeling, judgment and imagination, hope and love, go to and fro, ministering as white‑stoled priests in the holy place; below the play of light and shade, resolution and will, memory and hope, the perpetual ebb and flow of the tides of self‑consciousness, there, through the Holy Spirit Christ dwells, as of old the Shechinah dwelt in the Most Holy Place, closely shrouded from the view of man.

It is comparatively seldom that we go into these deeper departments of our being. We are content to live the superficial life of sense. We eat, we drink, we sleep. We give ourselves to enjoy the lust of the flesh, the lust of the eyes, and the pride of life. We fulfil the desires of the flesh and of the mind. Or we abandon ourselves to the pursuit of knowledge and culture, of science and art. We make short incursions into the realm of morals, that sense of right and wrong which is part of the make‑up of men. But we have too slight an acquaintance with the deeper and more mysterious chamber of the spirit. Now this is why the majority of believers are so insensible of their Divine and wonderful Resident, who makes the regenerated spirit His abode.

It is to be accepted by faith. We repeat here our constant mistake about the things of God. We try to feel them. If we feel them, we believe them; otherwise we take no account of them. We reverse the Divine order. We say, feeling, FAITH, FACT. God says FACT, FAITH, feeling. With Him feeling is of small account ‑‑ He only asks us to be willing to accept His own Word, and to cling to it because He has spoken it, in entire disregard of what we may feel.

I am distinctly told that Christ, though He is on the Throne in His ascended glory, is also within me by the Holy Ghost. I confess I do not feel Him there. Often amid the assault of temptation or the fury of the storm that sweeps over the surface of my nature, I cannot detect His form or hear Him say, "It is I." But I dare to believe He is there; not without me, but within; not as a transient sojourner for a night, but as a perpetual inmate; not altered by my changes from earnestness to lethargy, from the summer of love to the winter of despondency, but always and unchangeably the same. And I say again and again, "Jesus, Thou art here.I am not worthy that thou shouldest abide under my roof; but Thou hast come. Assert Thyself. Put down all rule, and authority, and power. Come out of Thy secret chamber, and possess all that is within me, that it may bless Thy holy name."

Catherine of Siena at one time spent three days in a solitary retreat, praying for a greater fulness and joy of the Divine presence. Instead of this, it seemed as though legions of wicked spirits assailed her with blasphemous thoughts and evil suggestions. At length, a great light appeared to descend from above. The devils fled, and the Lord Jesus conversed with her. Catherine asked Him:

"Lord, where wert Thou when my heart was so tormented?"

I was in thy heart," He answered.

0 Lord, Thou art everlasting truth," she replied, "and I humbly bow before Thy word; but how can I believe that Thou wast in my heart when it was filled with such detestable thoughts?"

"Did these thoughts give thee pleasure or pain?" He asked.

"An exceeding pain and sadness," was her reply.

To whom the Lord said, "Thou wast in woe and sadness because I was in the midst of thy heart. My presence it was which rendered those thoughts insupportable to thee. When the period I had determined for the duration of the combat had elapsed, I sent forth the beams of My light, and the shades of hell were dispelled, because they cannot resist that light."

II. ‑‑ THE GLORY OF THIS MYSTERY.

When God's secrets break open, they do so in glory. The wealth of the root hidden in the ground is revealed in the hues of orchid or scent of rose. The hidden beauty of a beam of light is unravelled in the sevenfold color of the rainbow. The swarming, infinitesimal life of southern seas breaks into waves of phosphorescence when cleft by the keel of the ship. And whenever the unseen world has revealed itself to mortal eyes, it has been in glory. It was especially so at the Transfiguration, when the Lord's nature broke from the strong restraint within which He confined it and revealed itself to the eye of man. "His face did shine as the sun, and His garments became white as light."

So when we accept the fact of His existence within us deeper than our own, and make it one of the aims of our life to draw on it and develop it, we shall be conscious of a glory transfiguring our life and irradiating ordinary things, such as will make earth, with its commonest engagements, like as the vestibule of heaven.

The wife of Jonathan Edwards had been the subject of great fluctuations in religious experience and frequent depression, till she came to the point of renouncing the world, and yielding herself up to be possessed by these mighty truths. But so soon as this was the case, a marvellous change took place. She began to experience a constant, uninterrupted rest; sweet peace and serenity of soul ; a continual rejoicing in all the works of God's hands, whether of nature or of daily providence; a wonderful access to God by prayer, as it were seeing Him and immediately conversing with Him; all tears wiped away; all former troubles and sorrows of life forgotten, excepting grief for past sins and for the dishonor done to Christ in the world; a daily sensible doing and suffering everything for God, and doing all with a continual uninterrupted cheerfulness, peace and joy.

Such glory ‑‑ the certain pledge of the glory to be revealed ‑‑ is within reach of each reader of these lines who will dare day by day to reckon that Christ lives within, and will be content to die to the energies and promptings for the self‑life so that there may be room for the Christ‑life to reveal itself. "I have been crucified," said the greatest human teacher of this Divine art; "Christ liveth in me; I live by faith in the Son of God."

III. ‑‑ THE RICHES OF THE GLORY OF THIS MYSTERY.

When this mystery or secret of the Divine life in man is apprehended and made use of, it gives great wealth to life. If all the treasures of wisdom, knowledge, power, and grace reside in Jesus, and He is become the cherished and honored resident of our nature, it is clear that we also must be greatly enriched. It is like a poor man having a millionaire friend come to live with him.

There are riches of patience. Life is not easy to any of us. No branch escapes the pruning‑knife; no jewel the wheel; no child the rod. People tyrannize over and vex us almost beyond endurance. Circumstances strain us till the chords of our hearts threaten to snap. Our nervous system is overtaxed by the rush and competition of our times. Indeed, we have need of patience!

Never to relax the self‑watch; never to indulge in unkind or thoughtless criticism of others; never to utter the hasty word, or permit the sharp retort; never to complain except to God; never to permit hard and distrustful thoughts to lodge within the soul; to be always more thoughtful of others than self; to detect the one blue spot in the clouded sky; to be on the alert to find an excuse for those who are froward and awkward, to suffer the aches and pains, the privations and trials of life, sweetly, submissively, trustfully; to drink the bitter cup, with the eye fixed on the Father's face, without a murmur or complaint: ‑‑ this needs patience, which mere stoicism could never give.

And we cannot live such a life till we have learnt to avail ourselves of the riches of the indwelling Christ. The beloved Apostle speaks of being a partaker of the patience which is in Jesus (Rev. i: 9). So may we be. That calm, unmurmuring, unreviling patience, which made the Lamb of God dumb before His shearers, is ours.

Robert Hall was once overheard saying amid the heat of an argument, "Calm me, 0 Lamb of God!"

But we may go further and say, "Lord Jesus, let Thy patience arise in me, as a spring of fresh water in a briny sea."

There are riches of grace. Alone among the great cities of the world, Jerusalem had no river. But the glorious Lord was in the midst of her, and He became a place of broad rivers and streams, supplying from Himself all that rivers gave to cities, at the foot of whose walls the welcome waters lapped (Isa. xxxii: 21).

This is a picture of what we have, who dare to reckon on the indwelling of our glorious Lord, as King, Lawgiver, and Savior. He makes all grace to abound towards us, so that we have a sufficiency for all emergencies, and can abound in every good work. In His strength, ever rising up within us, we are able to do as much as those who are dowered with the greatest mental and natural gifts, and we escape the temptations to vainglory and pride by which they are beset.

The grace of purity and self control, of fervent prayer and understanding in the Scriptures, of love for men and zeal for God, of lowliness and meekness, of gentleness and goodness ‑‑ all is in Christ; and if Christ is in us, all is ours also. 0 that we would dare to believe it, and draw on it, letting down the pitcher of faith into the deep well of Christ's indwelling, opened within us by the Holy Ghost!

It is impossible, in these brief limits, to elaborate further this wonderful thought. But if only we would meet every call, difficulty, and trial, not saying, as we so often do, "I shall never be able to go through it," but saying, "I cannot; but Christ is in me, and He can," we should find that all trials were intended to reveal and unfold the wealth hidden within us, until Christ was literally formed within us, and His life manifested in our mortal body (2 Cor. iv:10).

(1) Be still each day for a short time, sitting before God in meditation, and ask the Holy Spirit to reveal to you the truth of Christ's indwelling. Ask God to be pleased to make known to you what is the riches of the glory of this mystery (Col. i:27).

(2) Reverence your nature as the temple of the indwelling Lord. As the Eastern unbares his feet, and the Western his head, on entering the precincts of a temple, so be very careful of aught that would defile the body or soil the soul. No beasts must herd in the temple courts. Get Christ to drive them out. "Know ye not that ye are a temple of God? The temple of God is holy, and such are ye."

(3) Hate your own life. "If any man hateth not his own life," said our Lord, "he cannot be My disciple" (Luke iv:26). And the word translated "life" is soul, the seat and centre of the self‑life with its restless energies and activities, its choices and decisions, its ceaseless strivings at independence and leadership. This is the greatest hindrance to our enjoyment of the indwelling Christ. If we will acquire the habit of saying "No," not only to our bad but our good self; if we will daily deliver ourselves up to death for Jesus' sake; if we will take up our cross and follow the Master, though it be to His grave, we shall become increasingly conscious of being possessed by a richer, deeper, Diviner life than our own.

CHAPTER IV.

FACT! FAITH! FEELING!

These three words stand for three most important factors in character and life. We all have to do with them in one form or another, but it is above all things necessary that we should place them in the right order.

Most people try to put Feeling first, with as much success as if they tried to build the top story of a house before laying its foundations. Their order is ‑‑

FEELING, FACT, FAITH

or

FEELING, FAITH, FACT

Others seek Faith first, without considering the Facts on which alone Faith and Feeling can rest. They resemble the man, who desiring to get warm on a frosty night, refuses to approach the fire which burns brightly on the hearth.

The only possible order that will bring blessing and comfort to the heart is that indicated in our title: ‑‑

God's Facts, laid like a foundation of adamant.

Our Faith, apprehending and resting on them.

Joyous Feelings, coming, it may be at once, or after the lapse of days and months, as God will.

FACT.

The facts of which we are told in the Bible are like stepping‑stones across a brook. Before you reach the shallows where they lie, you wonder how you will get over, but on stepping down to the margin of the water, they span the space from bank to brae. When you have reached one you can step to another, and so across. It is absurd to consult feeling, or look for faith, while still at a distance from the brookside, or if you persist in going above or below that primitive bridge of stones. You must come down to them, consider them, see how strongly fixed they are in the oozy bed, notice how easily the villagers pass and repass; then you will feel able to trust them, and finally, with a light heart and great sense of relief, step from one to another.

Let us recall a few facts which may help us first to faith, and then to feeling.

It is a fact that God loves each of us with the tenderest and most particular love. You may not believe or feel it; the warm summer sun may be shining against your shuttered and curtained window without making itself seen or felt within; but your failure to realize and appreciate the fact of God's love toward you cannot alter its being so.

It is a fact that in Jesus every obstacle has been removed out of the way of your immediate forgiveness and acceptance. God was in the dying Savior, putting away sin, bearing our sins in His own body on the tree, reconciling the world to Himself. You may not believe this, or feel the joy of it, but that does not alter the fact that it is so.

After the peace was signed between the North and the South in the great American war, there were soldiers hiding in the woods, starving on berries, who might have returned to their homes. They either did not know, or did not credit, the good news, and they went on starving long after their comrades had been welcomed by their wives and children. Theirs was the loss, but their failure in knowledge or belief did not alter the fact that peace was proclaimed and that the door was wide open for their return.

A friend may have paid all my debts in my native village, from which I have fled, fearing arrest and disgrace. He may have done it so speedily that my credit has never been impaired, or my good name forfeited. There may be all the old love and honor waiting to greet me. He may have told me so; but if I still absent myself, and refuse to return, my folly in this respect cannot undo those beneficent acts, though it perpetuates my misery.

It is a fact that directly a soul trusts Christ, it is born into Christ's family, and becomes a child. There is no doubt about this. You may not feel good, or earnest, or anxious; you may even be conscious of recent failure; you may be spending your days under a pall of sombre depression; but if you have received Christ, and have truly trusted in Him, you have been born again, not of man, or of the will of the flesh, but of God (John i: 12). You may be a prodigal or inconsistent child, but you are a child. If you were wise you would take the child's place at the Father's table, and enjoy His smile. They await you. But if you still remain out in the cold, as the elder brother in the parable, you do not alter the fact that your place is ready for you to occupy when you will.

It is a fact that God takes what we give, and as soon as we give it. There is no long interval. When we let go, He receives. When we place ourselves on His altar, we are immediately sealed as His. When we consecrate ourselves, He accepts. The divine act is instantaneous. You may not be aware of this, and continue giving yourself day after day. If you do, you burden yourself with needless anxiety; you continue offering what is not now yours to give, and you lose the blessedness of realizing what it is to be the absolute property, chattel and slave of the blessed Master; but your mistake cannot alter the fact that God took you at your word when first you made yourself over to Him in a solemn act of dedication. "Shall our want of faith make of none effect the faithfulness of God? "

It is a fact that in Jesus Christ we are seated in heavenly places. We cannot alter this. We may not believe it, or avail ourselves of all the privileges which it implies, or enjoy the blessedness of nearness to Jesus; but such is, nevertheless, our rightful position in the divine order. If we are united with Jesus by by the slenderest strand of faith, we are as much one with Him as the loftiest saints; and where the Head is, there is also the Body. In Him we died on the cross, and so met the righteous demands of the holy law. In Him we lay in the grave, and so passed out of the region ruled by the Prince of the Power of the air. In Him we rose and ascended far above all might and dominion, principality and power.

Is Satan under Christ's feet? In God's purpose he is under ours also. Are death and the grave for ever behind Christ? So, in God's purpose, we have passed to the Easter side of them both, and are to the windward of the storm. As far as their sting or terror is concerned, they are like the Egyptians dead on the sea shore. Has the great High Priest passed through the heavens within the veil? So, in the purpose of God, we too have passed from the outer court into the Holy Place, were we offer gifts, sacrifices, supplications, and intercessions for all men.

All this may appear unreal and impossible, as the idea of being the bride of a prince to a poor Cinderella, but is nevertheless our true position. These are the facts of the eternal world, whether you avail yourself of them or not. There are not a few cases on record of slaves starving in bondage because they would not avail themselves of freedom; and of noblemen living a hard and difficult life because they would not claim their rights!

It is a fact that there is a share in the gift of Pentecost waiting for each member of Christ. He received gifts even for the rebellious. To each grace has been given. The promise of the Holy Ghost is to as many as the Lord our God shall call. Without doubt you have a share in that infilling, that divine unction, that marvellous power in service, which transformed the apostles from being timid sheep to lions in fight. You may never have put in your claim, but there is no grace that others have which you may not obtain. All thing are yours. God has made over to you the unsearchable riches of Christ. Eye hath not seen, nor ear heard, nor the heart of man conceived, all the stores of grace and love and power which are yours in Christ, accumulating for you in the Divine Deposit Bank. It seems a thousand pities that you should live a beggar's life when such wealth and power are yours; but if you persist in doing so, your folly and blindness do not alter the fact that the fulness of God is yours in Christ.

These are some of those facts, made known to us in the Word of God, which will conduct us over the brook of turbid emotion to firm standing ground. Let us give up worrying about our faith, or feeling the pulse of emotion, and come to rest on them, assured that they are more stable than heaven or earth.

FAITH.

If you want a true faith, do not think about it, but look away to the facts of which we have been speaking. We find no difficulty in trusting our friends, because we open our hearts, like south windows, to their love. We recall all their interpositions in our behalf. We remember all they have promised and performed. Where would be our difficulty about faith if we ceased worrying about it, and were occupied with the object of faith ‑‑ Jesus Christ our Lord?

Faith is more than Creed. In a creed we believe about a person or circumstance; but in faith we repose our trust upon a person. We must not believe about Christ only, but in Him, as Livingstone did, when on one occasion he was opposed at nightfall by an army of infuriated savages, and was tempted to steal away in the dark; but his eye lit on the promise, "I will be with you all the days, " and he wrote, "I went to sleep because I knew it was the word of a perfect gentleman." Do not believe about Christ, but in Him.

Faith concerns itself with a person. We are saved and blessed by the faith that passes through the facts of our Savior's life to Himself. We rest not on the atonement, but on Him who made it; not on the death, but on Him who died; not on the resurrection, but on Him who rose, ascended, and ever liveth to make intercession; not in statements about Him, but in Him of whom they are made.

Many a time the question is asked by the enquirer, "Have I the right kind of faith?" It is a needful question, because there is a dead and spurious faith which will fail us in the supreme crisis, as the badly‑tinned meats did the Arctic exploration party, who on returning to their cairn of stores, found them useless, and starved.

There is one simple reply, "All faith that turns towards Jesus is the right faith." It may bring no conscience rapture. It may be as weak as the woman's touch on His garment's hem. It may be small and insignificant as a grain of mustard seed. It may be despairful as Peter's cry, "Lord, save, or I perish!" But if its deepest yearning be Christ ‑‑ Christ ‑‑ Christ, it is the tiny thread which will bring the lost soul through subterranean passages, in which it had been well‑nigh overwhelmed, into the light of life.

True Faith reckons on God's Faith. In earlier life I used to seek after greater faith by considering how great God was, how rich, how strong; why should He not give me money for His work, since He was so rich? Why not carry the entire burden of my responsibilities, since He was so mi