There are many doctrines to which this duty of adorning may be made to apply. I might talk to you about the doctrine relating to G.o.d's government, and bring in _the truth about His good guiding providence_.

We profess to believe in that. But the question is, Does your regular practice, your daily trust, your hourly following and accepting what G.o.d's providence sends you, adorn the doctrine?

Then I might also speak to you about _the doctrine of prayer and its result_. Surely you believe that G.o.d 'hears and answers prayer'. But can you say that your life of faith and victory is such that all who know you believe it, because they see you living a life of faith and victory such as can only come to the men and women whose prayers G.o.d does answer? That is, do you adorn the doctrine?

For the present purpose, however, I want to apply the principle to _the doctrine of Holiness_. The great object of these Addresses is to help men and women into the enjoyment of the blessing of Holiness. We hear about that; sing about that; most of you believe in it, and some of you proclaim it; but do you know what is really wanted? It is that you shall so manifest the spirit of Holiness, give such ill.u.s.trations of it as to adorn the truth, and make people around you say, 'We are bound to believe the doctrine when we look at these people, for _they live the blessing_'.

You cannot but know what we teach as the doctrine of Holiness. Our trumpet has no uncertain sound. We not only talk about the pardoning mercy of G.o.d, but about the all-cleansing Blood of Jesus Christ. We not only point out how the rebel can be transformed into a child, but we show how a man's heart can be made pure, and his nature renewed by the indwelling Spirit. Delivered from the love of sin and from its pollution in his heart, he can be kept from sin and sinning, and be enabled to rejoice evermore, to pray without ceasing, and in everything to give thanks.

A clean heart, filled with love, possessed and directed by the Holy Ghost--that is the experience which we call Holiness, and the truth which we are exhorted to adorn.

Only think what a recommendation of the doctrine it would be if you all adorned the truth, and showed in your daily lives the power to live in that Holiness and righteousness of which I am speaking.

I am not now asking whether you have an intelligent comprehension of the doctrine, or that you should say what is possible, and what is not.

Some of you could probably define the blessing as well as I can; but your duty is not simply to define or defend or explain Holiness, but to adorn the teaching, give exhibitions of it, make everybody see what it means in living flesh and blood amidst the hurly-burly of life.

1. And now, what are the means by which you and I can fulfil this exhortation of Paul? First, you can adorn the doctrine by _personal testimony_. Personal testimony, coming from the heart, is always good and helpful; that is, to be able to say about any definite experience, 'Oh, glory! He has done it for me!' But this is especially valuable about a clean heart, and in relation to a Full Salvation.

When I was a boy I sometimes heard the doctrine of Entire Sanctification discussed over pipes and ale; but those discussions, which were merely theological disputes, had little or no relation to the personal experience of the people who were debating and contending and losing their tempers over the doctrine, and so it made no impression on me. Years after, my own heart was awakened, and desires arose in my soul. I began to search for the truth about it, and to listen for references to it, and most of all to rejoice if I could find or hear a clear testimony about it, for then I saw the possibility of the blessing for myself.

I frequently throw my Meetings open for testimony, because I know the helpful power of such words. Sometimes the wording may be a little upside down, or some qualifying term be left out, or some exaggerating word put in; but in spite of all, great is the power of testimony to encourage other hearts.

I fear, however, that many people are silent who ought to speak, and I touch some very closely when I say that owing to this silence the power of your experience has declined and become like a faded flower or a moth-eaten garment, and then when you would fain speak you find the a.s.surance about the blessing has waned. My word, therefore, to you is, first of all get the blessing, then at every suitable opportunity, profess it openly and boldly for G.o.d, and by your happy testimony you will adorn the doctrine of Holiness.

2. Again, you can adorn the doctrine by your _consistent living_. To profess one thing and practise another is a blot on the profession, and a despicable thing. What I may call mere Meeting piety, platform or parlour Holiness, will not stand the weather. It is too much like the painted sparrows sold as canaries--the paint comes off and the real nature of the bird is revealed. For instance, how can you ornament the truth if, after testifying here, you go out to gossip and slander and injure your neighbour? The word lived out is more powerful than its mere repet.i.tion. The teaching may be good and powerful, the testimony still more so; but the evidence of the life and spirit is the most powerful of all.

I heard somebody tell a story about a man who was too pious to shave himself on Sunday, and yet he was pretty keen during the other six days trying, in his business, to 'shave' other people. I hope you are not among that sort.

If you want to adorn this doctrine, there must be the beauties of a happy, consistent character and life, otherwise it goes for nothing.

I do not ask the adornment of education, nor the polish of culture, so-called; neither do I ask a sanctimonious att.i.tude; I only claim from you professors of the blessing the beauties of grace in your personal character and conduct. The endors.e.m.e.nt of the lip by the life is only equalled by the discount to the teaching caused by some inconsistent action or unfaithfulness in the teacher or professor. An angry word, even a flash of the eye, has been known to take the point off some well-given talk or testimony. A lack of kindly consideration, which looks like selfish indulgence, is not easily atoned for, even by illuminating speeches. As one has said, 'The words ever go to the level of the life--up or down'.

Talking about Holiness has small effect unless it is to be seen in your disposition, in your ordinary life, in your loving consideration for other people, or in your patient endurance of injury, real or imaginary. Without that your profession of Holiness is mere talk without adorning.

3. You must also adorn the doctrine by your _zeal for G.o.d and souls_.

Holiness means the possession of the Christ-spirit, the pa.s.sion for saving others, with reasonable efforts to secure what you seek.

When G.o.d sanctifies your soul He makes a great inward light; the purpose is not to be your own selfish enjoyment, but that you may be better qualified as a minister of blessing and Salvation to the poor dark souls around you. The love of souls is an essential feature of inward Holiness, and if this is exhibited in practical effort you will adorn your profession and compel people to believe in your doctrine.

There is just one other word of importance in that verse, 'that they may adorn the doctrine of G.o.d our Saviour'. I mean the word, 'Saviour'.

I am so glad that is there to meet those who say, 'Ah! you talk about adornments, but I am distressed because I see so many things about me that disfigure and discredit the doctrine'. You feel that you need a power which can give deliverance from the worldly spirit, the light and frivolous disposition, bad tempers, resentments, and other selfish and sinful things which hold you more or less in bondage; but in that beautiful word, 'Saviour', you have a pledge, a guarantee that it can be made all right, for He is able to deliver you and save you fully.

VI

Sureness

'_The work of righteousness shall be peace; and the effect of righteousness quietness and a.s.surance for ever._' (Isaiah x.x.xii. 17.)

One reason why I glory in teaching Full Salvation is that it includes a religion of certainty. It brings a man to a place of sureness as to his religious relationships. A soul just awakened to a sense of responsibility is naturally full of wonderment and anxiety, and this must be disposed of. So that when we speak of a man obtaining Salvation, we say 'he found peace'.

Doubt is torment, and torment is the opposite of peace. The soul cannot rest if it is perpetually on the string. To enjoy religion the mind must be settled about the main facts of the case; there must be a feeling of sureness as to one's acceptance with G.o.d and His approval of our spiritual condition.

We have a wily old Devil to deal with, and I believe that nothing gives him more malicious delight than to get sincere souls into the bondage of fear as to their state and standing. I believe many sincere souls hesitate to claim the blessing, and say they have it, because they are afraid of deluding themselves or deceiving others by their testimonies.

Afraid to do right for fear of doing wrong, they go on, sometimes happy, sometimes sad, falling into discouragement and doubt, and allowing the Devil to get an advantage over them in this respect.

Now, we cannot dispute the fact that in the experiences of good people there are many points of difference. Temptations, surroundings, position, and work are the cause of these differences. But in the midst of all, there is the possibility and blessed privilege of being sure about one's own rightness before G.o.d.

I saw a reference the other day to Charles Spurgeon's method of treating this matter. He showed how disturbing and distressing it would be if, in our domestic life, we had elements of uncertainty such as many people have in regard to their spiritual relationships.

After quoting the old verse:--

_'Tis a point I long to know, Oft it causes anxious thought; Do I love the Lord or no, Am I His or am I not?_

Mr. Spurgeon made a humorous parody of the verse by making it read:--

_'Tis a point I long to know, Oft it causes anxious thought; Do I love my wife or no, Am I hers or am I not?_

Uncertainty about our religious condition is quite as unsatisfactory as any doubt about our most sacred domestic relationships. Sureness is vital to peace, and the truly sanctified soul will live in the region of certainty, Divine things and Divine revelations becoming definite and real to him. Temptations to doubt and fear will arise; but, in spite of them, those who are sanctified realize that the Blood cleanses and the Holy Spirit dwells within.

I will not ask whether you have any religion or not, because most of you are professors of religion, but I do ask, Has your religion got this element of 'sureness' in it? We must settle that point. You may say, 'If I am to be sure, I must have evidence'. Quite so. We will, therefore, glance together at several things about which you can either say, 'It is so', or 'It is not so', and thus arrive at a reasonable conclusion as to where you are. I will cla.s.sify the evidence in this way:--

First, there is the testimony of one's own consciousness, or one's own spirit, as Paul puts it.

Second, there is the testimony of the Spirit of G.o.d--the Holy Ghost.

Third, there will be the results manifest to ourselves and to others; effects which testify just as reliably as the hanging fruit indicates the character and condition of any particular tree.

1. By the first cla.s.s of evidence I do not mean a set of fanciful sensations, or frames of feeling, but such an exercise of our judgment, when we examine the facts before us, as will enable us to come to a sound and reasonable conclusion.

_The witness of one's own spirit_ is largely a matter of consciousness and faith, and it works like this: 'I am not only conscious of G.o.d's revealed claims upon me, and my own duty to Him; but, as far as I understand, I have put myself in line with what He wants me to be and do. For instance, I am told that whilst G.o.d will sanctify me I am able to sanctify myself. I therefore ask, "Have I so far co-operated with Him as to come out and separate myself from evil?" If I am right I can say, "Yes, I have"; and as a further evidence of my sincerity I seek to abstain from all appearance of evil.'

I am also commanded to present myself for practical and joyful service, and I am told that I must believe such a sacrifice is acceptable because whatever touches the Divine altar is holy. Now, I can be quite sure as to my compliance with these demands, and my willingness to live as a sanctified soul ought to live. I know whether or not in these things I have done my part; and, if I know that I have, I can then reasonably trust G.o.d or reckon on Him to do His part. That is what Paul calls 'a good conscience toward G.o.d', and there is no presumption in such a conclusion.

If we turn to John's Epistle we shall see how plainly he puts the truth about a.s.surance. 'If', says the Apostle, 'our heart condemn us, G.o.d is greater than our heart, and knoweth all things'; but 'if our heart condemn us not, then have we confidence toward G.o.d'. Without this conscious sincerity it is useless to pray for the blessing, for G.o.d cannot sanctify us whilst we are clinging to any known wrong or compounding with some doubtful habit or folly. If, on the other hand, we are conscious that we have no reserves, and accept by faith the cleansing Blood as the cure for our heart's plague, we may with all reasonableness say, 'I have the testimony of my own spirit'.

2. Let us look at the second cla.s.s of evidence, namely, _the testimony of the Spirit of G.o.d_--the a.s.surance of the Holy Ghost.

If we are to be quite certain about the important things in relation to the soul, we must have the expression of G.o.d's mind and approval.

Nothing is made clearer in the Apostolic writings than the fact that it is our blessed privilege to have this Divine testimony. Paul not only tells us that 'the Spirit beareth witness with our spirit, that we are the children of G.o.d', but speaks of the marvellous manifestations of G.o.d in saved souls in subsequent revelations: 'We have received the Spirit, which is of G.o.d; that we might know the things that are freely given to us of G.o.d.'

On first thought we might say, perhaps, that the gift would speak for itself. But the Lord goes beyond that by giving us not only the blessing itself, but also the Spirit to a.s.sure us that we have got the blessing. John is on the same line when he says repeatedly about those spiritual blessings, 'we know', 'we know that we know', and the secret of sureness is made clear, 'we know by the Spirit which He hath given unto us'.

When we speak of the witness of the Spirit, either to our conversion or our sanctification, we do not mean some audible voice or some miraculous demonstration, but an inwrought conviction as to the correctness of our words when, in all sincerity, and to the glory of G.o.d, we profess to have arrived at a certain point, or obtained a certain blessing. It is a conviction which removes doubt, and satisfies the soul on the question. The mode of this--the way in which the Holy Ghost does it--may be quite beyond our comprehension; but the fact is there, as far beyond dispute as with the a.s.surance of the blind man, who said, 'This one thing I know, that whereas once I was blind, now I see'.