WHO has not been charmed and instructed by Travels and “Incidents of Travel” in the “Holy Land”—India—Europe—America, &c.? Travelers of every variety of talent, almost from time immemorial, have transmitted through the press the result of journeyings and patient investigation. What has not been narrated by one, whose genius might have instigated him to particularize elaborately on the topic suited to his peculiar cast of mind, has been pictured by another, signalized for a species of investigation unthought of by his predecessor, till information suited to every grade of intellect has been so fully given, that firmness is requisite to bear up against the impression, that public sentiment may not label a new production with “thirst for book-making,” “egotism,” or the like.
Not so with the traveler to the heavenly city. A field of investigation, boundless as eternity, is before him. Earth hath its boundaries; but the inquiring, insatiate spirit of the heavenly traveler, is nowhere, in all his onward journeying, met with the interdict, “Hitherto shalt thou come, but no further.” No! the inspiring insignia is blazoned at every progressive point in his pilgrimage, “Then shall ye know, if ye follow on to know.”
And yet it should not be forgotten that an enemy, subtil beyond all human conception, doth, with all his malicious agencies, ——" his march oppose," and is ever lurking about his heavenward way ready with well-circumstanced devices to withstand every step of an onward course. In view of such considerations, the Christian public will not deem an apology necessary for presenting a narrative of journeyings in the “Way of Holiness, with Notes by the Way.”
It will be observed, throughout, that with this traveler, the BIBLE was the allcommanding chart by which the propriety of each successive step was determined, and the work is now sent forth to the world, with the fervent prayer that its perusal may be helpful toward inspiring the reader with more confirmed views of the infinite importance and excellence of the Scriptures.
IS THERE NOT A SHORTER WAY?
“Yes,” said the sister addressed, who was a member of the denomination alluded to; “Yes, brother, THERE IS A SHORTER WAY! O! I am sure this long waiting and struggling with the powers of darkness is not necessary. There is a shorter way.” And then, with a solemn feeling of responsibility, and with a realizing conviction of the truth uttered, she added, “But, brother, there is but one way.”
Days and even weeks elapsed, and yet the question, with solemn bearing, rested upon the mind of that sister. She thought of the affirmative given in answer to the inquiry of the brother—examined yet more closely the Scriptural foundation upon which the truth of the affirmation rested—and the result of the investigation tended to add still greater confirmation to the belief, that many sincere disciples of Jesus, by various needless perplexities, consume much time in endeavoring to get into this way, which might, more advantageously to themselves and others, be employed in making progress in it, and testifying, from experimental knowledge, of its blessedness.
How many, whom Infinite Love would long since have brought into this state, instead of seeking to be brought into the possession of the blessing at once, are seeking a preparation for the reception of it! They feel that their convictions are not deep enough to warrant an approach to the throne of grace, with the confident expectation of receiving the blessing now. Just at this point some may have been lingering months and years. Thus did the sister, who so confidently affirmed “there is a shorter way.” And here, dear child of Jesus, permit the writer to tell you just how that sister found the “shorter way.”
On looking at the requirements of the word of God, she beheld the command, “Be ye holy.” She then began to say in her heart, “Whatever my former deficiencies may have been, God requires that I should now be holy. Whether convicted, or otherwise, duty is plain. God requires present holiness.” On coming to this point, she at once apprehended a simple truth before unthought of, i. e., Knowledge is conviction. She well knew that, for a long time, she had been assured that God required holiness. But she had never deemed this knowledge a sufficient plea to take to God—and because of present need, to ask a present bestowment of the gift.
Convinced that in this respect she had mistaken the path, she now, with renewed energy, began to make use of the knowledge already received, and to discern a “shorter way.”
Another difficulty by which her course had been delayed she found to be here. She had been accustomed to look at the blessing of holiness as such a high attainment, that her general habit of soul inclined her to think it almost beyond her reach. This erroneous impression rather influenced her to rest the matter thus:—“I will let every high state of grace, in name, alone, and seek only to be fully conformed to the will of God, as recorded in his written word. My chief endeavors shall be centred in the aim to be an humble Bible Christian. By the grace of God, all my energies shall be directed to this one point. With this single aim, I will journey onward, even though my faith may be tried to the uttermost by those manifestations being withheld, which have previously been regarded as essential for the establishment of faith.”
On arriving at this point, she was enabled to gain yet clearer insight into the simplicity of the way. And it was by this process. After having taken the Bible as the rule of life, instead of the opinions and experience of professors, she found, on taking the blessed word more closely to the companionship of her heart, that no one declaration spoke more appealingly to her understanding than this: “Ye are not your own, ye are bought with a price, therefore glorify God in your body and your spirit which are his.”
By this she perceived the duty of entire consecration in a stronger light, and as more sacredly blinding, than ever before. Here she saw God as her Redeemer, claiming, by virtue of the great price paid for the redemption of body, soul, and spirit, the present and entire service of all these redeemed powers.
By this she saw that if she lived constantly in the entire surrender of all that had been thus dearly purchased unto God, she was but an unprofitable servant; and that, if less than was rendered, she was worse than unprofitable, inasmuch as she would be guilty of keeping back part of that price which had been purchased unto God: “Not with corruptible things, such as silver and gold, but by the precious blood of Jesus.” And after so clearly discerning the will of God concerning her, she felt that the sin of Ananias and Sapphira would be less culpable in the sight of Heaven than her own, should she not at once resolve on living in the entire consecration of all her redeemed powers to God.
Deeply conscious of past unfaithfulness, she now determined that the time past should suffice; and with a humility of spirit, induced by a consciousness of not having lived in the performance of such a “reasonable service,” she was enabled, through grace, to resolve, with firmness of purpose, that entire devotion of heart and life to God should be the absorbing subject of the succeeding pilgrimage of life.
It was thus she became assured that it was her privilege to know when she had consecrated all to God, and also to know that the sacrifice was accepted, and the resolve was solemnly made that the subject should not cease to be absorbing until this knowledge was obtained.
Feeling it a matter of no small importance to stand thus solemnly pledged to God, conscious that sacred responsibilities were included in these engagements, a realization of the fact, that neither body, soul, nor spirit, time, talent, nor influence, were, even for one moment, at her own disposal, began to assume the tangibility of living truth to her mind, in a manner not before apprehended.
From a sense of responsibility thus imposed, she began to be more abundant in labors, “instant in season and out of season.”
While thus engaged in active service, another difficulty presented itself. How much of self in these performances? said the accuser. For a moment, almost bewildered at being thus withstood, her heart began to sink. She felt most keenly that she had no certain standard to rise up against this accusation.
It was here again that the blessed word sweetly communed with her heart, presenting the marks of the way, by a reference to the admonition of Paul: “Therefore, my beloved brethren, be ye steadfast and unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord.”
These blessed communings continued thus:
If the primitive Christians had the assurance that their labors were in the Lord; and thus enjoyed the heart-inspiring confidence that their labors were not in vain, because performed in the might of the Spirit, then it is also your privilege to know that your labor is in the Lord. It was at this point in her experience that she first perceived the necessity, and also the attainableness of the witness of purity of intention—which, in her petition to God as most expressive of her peculiar need, she denominated, “The witness that the spring of every motive is pure.”
It was by the word of the Lord she became fully convinced that she needed this heart-encouraging confidence in order to insure success in her labors of love. The next step taken was to resolve, as in the presence of the Lord, not to cease importuning the throne of grace until the witness was given “that the spring of every motive was pure.”
On coming to this decision, the blessed Word, most encouragingly, yea, and also assuringly said to her heart, “Stand still, and see the salvation of God.”
THUS admonished, she began to anticipate, with longings unutterable, the fulfillment of the WORD upon which she had been enabled to rest her hope.
These exercises, though so deep as to assure the heart, most powerfully and permanently, that “the word of the Lord is quick and powerful, and sharper than any two-edged sword, piercing to the dividing assunder of the soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart,” were not of that distressing character which, according to her preconceived opinions, were necessary, preparatory to entering into a state of holiness.
So far from having those overwhelming perceptions of guilt, on which she afterward saw she had been too much disposed to place reliance, as somewhat meritorious, she was constantly and consciously growing in grace daily—yea, even hourly her heavenward progress seemed marked as by the finger of God.
No gloomy fears that she was not a child of God dimmed her spiritual horizon, presenting fearful anticipations of impending wrath. There had been a period in her experience, some time previous to that under present consideration, from which she had not one lingering doubt of her acceptance with God, as a member of the household of faith. But, conscious that she had not the witness of entire consecration to God, neither the assurance that the great deep of her heart, the fountain from whence action emanates, was pure, which at this time stood before the vision of her mind as two distinct objects, (yet which, as she afterward perceived, most clearly merged in one,) and impelled onward also by such an intense desire to be fruitful in every good work, the emotions of her spirit could not perhaps be more clearly expressed than in the nervous language of the poet—
“My heart strings groan with deep complaint My flesh lies panting, Lord, for thee; And every limb, and every joint Stretches for perfect purity.”
And yet, to continue poetic language, it was a “sweet distress,” for the word of the Lord continually said to her heart, “The Spirit helpeth our infirmities;” and conscious that she had submitted herself to the dictations of the Spirit a sacred conviction took possession of her mind that she was being led to all truth.
“Stand still, and see the salvation of God,” was now the listening attitude in which her soul eagerly waited before the Lord, and it was but a few hours after the above encouraging admonition had been spoken to her heart that she set apart a season to wait before the Lord, especially for the bestowment of the object, or rather the two distinct objects previously stated.
On first kneeling, she thought of resolving that she would continue to wait before the Lord until the desire of her heart was granted. But the adversary, who had stood ready to withstand every progressive step, suggested, “Be careful, God may disappoint your expectations; and suppose you should be left to wrestle all night; ay, and all the morrow too?”
She had ever felt it a matter of momentous import to say, either with the language of the heart or lip, “I have lifted my hand to God;” and for a moment she hesitated whether she should really determine to continue in a waiting attitude until the desire of her heart was fulfilled; but afterward concluded to rest the matter thus: One duty can never, in the order of God, interfere with another; and, unless necessarily called away by surrounding circumstances, I will, in the strength of grace, wait till my heart is assured, though it may be all night, and all the morrow too.
And here most emphatically could she say, she was led by a “way she knew not;” so simple, so clearly described, and urged by the word of the Lord, and yet so often overlooked, for want of that child-like simplicity which, without reasoning, takes God at his word. It was just while engaged in the act of preparing the way, as she deemd, to some great and undefinable exercise, that the Lord, through the medium of faith in his written word, led her astonished soul directly into the “way of holiness,” where, with unutterable delight, she found the comprehensive desires of her soul blended and satisfied in the fulfillment of the command, “Be ye holy.”
It was thus, waiting child of Jesus, that this traveler in the King’s highway was directed onward, through the teachings of the word of God and induced so confidently to affirm, in reply to the brother, “There is a shorter way.”
Man of my counsel, thou Blessings untold rejoice The heart of those who meekly bow, To listen to thy voice. IT was on this wise that the word of the Lord, the “Book of books,” as a “mighty counselor,” urged her onward, and by unerring precept directed every step of the way. And as each progressive step by which she was ushered into the enjoyment of this blessed state of experience was as distinctly marked, by its holy teachings, as those already given, may it not be presumed, that some heretofore wavering one may be induced to rest more confidently in the assurance that “the word of the Lord is tried,” and is the same in its immutable nature as the Faithful and True, by stating, as nearly as will comport with the brevity required, the steps as successively taken by which this disciple of Jesus entered?
Over and again, previous to the time mentioned, had she endeavored to give herself away in covenant to God. But she had never, till this hour, deliberately resolved on counting the cost, with the solemn intention to “reckon her self dead indeed unto sin, but alive unto God through Jesus Christ our Lord;” to account herself permanently the Lord’s, and in verity no more at her own disposal, but irrevocably the Lord’s property, for time and eternity. Now, in the name of the Lord Jehovah, after having deliberately “counted the cost,” she resolved to enter into the bounds of an everlasting covenant, with the fixed purpose to count all things loss for the excellency of the knowledge of Jesus, that she might know him and the power of his resurrection, by being made conformable to his death, and raised to an entire newness of life.
Apart from any excitement of feeling, other than the sacred awe inspired by the solemnity of the act, she now, in experimental verity, did lay hold upon the terms of the covenant, by which God has condescended to bind himself to his people, being willing, yea, even desirous, to bring down the responsibility of a perpetual engagement upon herself, even in the sight of heaven. So intensely was she desirous that earth should usurp a claim no more, she asked that the solemn act might be recorded before the eternal throne, that the “host of the Lord that encamp round about them that fear him” might bear witness, and also the innumerable company of the redeemed, blood-washed spirits, should behold yet another added to their choir in spirit, and also in song; and though still a resident of earth, they should witness the ceaseless return of all her redeemed powers, through Christ, ascending as an acceptable sacrifice. The obligation to take the service of God as the absorbing business of life, and to regard heaven as her native home, and the accumulation of treasure in heaven the chief object of ambition, was at this solemn moment entered upon.
On doing this, a hallowed sense of consecration took possession of her soul; a divine conviction that the convenant was recognized in heaven, accompanied with the assurance that the seal, proclaiming her wholly the Lord’s, was set: while a consciousness, deep and abiding, that she had been but a co-worker with God in this matter, added still greater confirmation to her conceptions of the extent and permanency of those heaven-inspired exercises, by which a mighty work had been wrought in and for her soul, which she felt assured would tell on her eternal destiny, even after myriads of ages had been spent in the eternal world.
But she did not at the moment regard this state into which she had been brought as the “way of holiness,” neither had the word holiness been the most prominent topic during this solemn transaction. Conformity to the will of God in all things was the absorbing desire of her heart. Yet after having passed through these exercises she began to give expression to her full soul thus: “I am wholly thine!—Thou dost reign unrivaled in my heart! There is not a tie that binds me to earth; every tie has been severed, and now I am wholly, wholly thine!” While lingering on the last words, the Holy Spirit appealingly repeated the confident expressions to her heart, thus: What! wholly the Lord’s? Is not this the holiness that God requires? What have you more to render? Does God require more than all? Hath he issued the command, “Be ye holy,” and not given the ability, with the command, for the performance of it? Is he a hard master, unreasonable in his requirements? She now saw, in a convincing light, her error in regarding holiness as an attainment beyond her reach, and stood reproved, though consciously shielded by the atonement from condemnation, and enjoying the blessedness of that soul “to whom the Lord will not impute sin.”
And now the eyes of her understanding were more fully opened, and founded on eternal faithfulness did she find the words of the Saviour, “If any man will do his will he shall know of the doctrine.”
“But is it possible that I Should live and sin no more? Lord, if on thee I dare rely, The faith shall bring the power.” SHE now saw that holiness, instead of being an attainment beyond her reach, was a state of grace in which every one of the Lord’s redeemed ones should live—that the service was indeed a “reasonable service,” inasmuch as the command, “Be ye holy,” is founded upon the absolute right which God, as our Creator, Preserver, and Redeemer, has upon the entire service of his creatures.
Instead of perceiving anything meritorious in what she had been enabled, through grace, to do, that is, in laying all upon the altar, she saw that she had but rendered back to God that which was already his own.
She looked upon family, influence, earthly possessions, &c., and chidingly, in view of former misappropriation, said to her heart “What hast thou, that thou hast not received? And if received, why didst thou glory in them as of thine own begetting?” And thought with Abraham in the sacrifice of his beloved Isaac, she was called seemingly to sacrifice what was of all earthly objects surpassing dear, yet so truly did she now see that the “Giver of every good gift” but rightfully required his own in his own time, that she could only say, “The Lord gave, and the Lord hath taken away, blessed be the name of the Lord.”
And O, what cause for deep and perpetual abasement before God did she now perceive, in that she had so long kept back part of that price which, by the requirement of that blessed word, she now so clearly discerned infinite love had demanded! and when the inquiries were presented, “Is God unreasonable in his requirements? Hath he given the command ‘Be ye holy,’ and now given the ability, with the command, for the performance of it?” her inmost soul, penetrated with a sense of past unfaithfulness, acknowledged not only the reasonableness of the command, but also the unreasonableness of not having lived in obedience be such a plain Scriptural requirement.
With a depth of feeling not before experienced, she could now respond heartily to the sentiment,
“I loathe myself when Christ I see, And into nothing fall, Content if God exalted be, And Christ be all in all.” Never before did she so deeply realize the truth of the words, “For we have received the sentence of death in ourselves, that we should not trust in ourselves but in Him that raiseth the dead.” With poverty of spirit, her heart was constantly giving utterance to its emotions with the poet—
“Thou all our works in us has wrought Our good is all divine, The praise of every virtuous thought And righteous act is thine.” And when (as she still continued in a waitiing attitude before the Lord) the Spirit appealed to her understanding thus “Through what power have you been enabled thus to preserve yourself a living sacrifice to God?” her heart replied, “Through the power of God. I could no more have brought myself, but through faith, in God, believing it to be his requirement, than I could have created a world!” Immediately the Spirit suggested, “If God has enabled you to bring it, will he not, now that you bring it and lay it on his altar, accept it at your hands?” She now, indeed, began to feel that all things were ready! and, in thrilling anticipation, began to say, “Thou wilt receive me! yes, thou wilt receive me!” And still she felt that something was wanting. “But when and how shall I know that thou dost receive me?” said the importunate language of her heart. The Spirit presented the declaration of the written word in reply, “Now is the accepted time.” Still her insatiable desires were unsatisfied; and yet she continued to wait with unutterable importunity of desire and longing expectation, looking upward for the coming of the Lord; while the Spirit continued to urge the Scriptural declarations, “‘Now is the accepted time,’ I will receive you. Only believe! Trust all, now and forever, upon the faithfulness of the IMMUTABLE WORD, and you are now and for ever the saved of the Lord!” And now an increase of light in reference to the sacredness and immutability of the word of God burst upon her soul! An assurance that the Holy Scripture is, in verity the WORD OF THE LORD, and as immutable in its nature as the throne of the Eternal, assumed the vividness and vitality of TRUTH, in a manner that she had never before realized.
These views were given in answer to an inquiry that rose in her mind, thus—“Shall I venture upon these declarations without previously realizing a change sufficient to warrant such conclusions? Venture now, merely because they stand thus recorded in the written word! She here perceived that the declarations of Scripture were as truly the WORD OF THE LORD to her soul, as though they were proclaimed from the holy mount in the voice of thunder, or blazoned across the vault of heaven in characters of flame. She now saw into the simplicity of faith in a manner that astonished and humbled her soul; she was astonished she had not before perceived it, and humbled because she had been so slow of heart to believe God. The perceptions of faith and its effect that then took possession of her mind were these: Faith is taking God at his word relying unwaveringly upon his truth. The nature of the truth believed, whether joyous or otherwise, will necessarily produce corresponding feeling. Yet, faith and feeling are two distinct objects, though so nearly allied.
Here she saw an error which, during the whole of her former pilgrimage in the heavenly way, had been detrimental to her progress. She now perceived that she had been much more solicitous about feeling than faith—requiring feeling, the fruit of faith, previous to having exercised faith.
And now, on discerning the way more clearly, she was enabled by the help of the Spirit to resolve that she would take God at his word, whatever her emotions might be. Here she was permitted to linger for a moment, to count the cost of living a life of faith on the Son of God. The question was presented, “Suppose after you have ventured upon the bare declaration of God—resolved to believe that as you venture upon his word he doth recieve you just because he hath said, ‘I will receive you,’—and then should perceive no change, no extraordinary evidence, or emotion, to confirm your faith, would you still believe?” The answer from the WORD was, “The just shall live by faith.”
She now came to the decision that if called to live peculiarly the life of faith, and denied all outward or inward manifestations to an extent before unheard of, with the exception of him who “journeyed” onward in obedience to the command of “God, not knowing whither he went,” she would still, through the power of the ALMIGHTY, who has said, “Walk before me, and be thou perfect,” journey onward through the pilgrimage of life—walking by faith—resolved that the shield of faith should never be relinquished, but retained even with the unyielding grasp of death, should the powers of darkness be permittd to assail her thus formidably. Never can the important step that followed be forgotten in time or in eternity.
“Faith in thy power thou seest I have, For thou this faith has wrought, Dead souls thou call’st from the grave, And speakest worlds from naught.
“In hope against all human hope, Self desperate, I believe, Thy quickening word shall raise me up, Thou shalt thy Spirit give.
“The thing surpasses all my thought, But faithful is my Lord: Through unbelief i stagger not, For God hath spoke the word.” FROM the preceding views she discerned clearly, that one more step must be taken ere she could fully test the faithfulness of God. “Faithful is he who hath called you, who also will do it” was now no longer a matter of opinion but a truth confidently believed, and she saw that she must relinquish the confident expression before indulged in, as promising something in the future, “Thou wilt receive me,” for the yet more confident expression, implying present assurance. “Thou dost receive!” It is, perhaps, almost needless to say, that the enemy who had heretofore endeavored to withstand every step of the Spirit’s leadings, now confronted her, with much greater energy. The suggestion that it was strangely presumptuous to believe in such a way, was presented to her mind with a plausibility which only Satanic subtilty could invent. But the resolution to believe was fixed; and then the Spirit most inspiringly said to her heart,“The kingdom of heaven suffereth violence, and the violent take it by force.”
And now, realizing that she was engaged in a transaction eternal in its consequences, she here, in the strength, and as in the presence of the Father, Son, and Holy Spirit, and those spirits that minister to the heirs of salvation, said, “O, Lord, I call heaven and earth to witness that I now lay my body, soul, and spirit, with all these redeemed powers, upon thine altar, to be for ever THINE! ‘TIS DONE! Thou hast promised to receive me! Thou canst not be unfaithful! Thou dost receive me now! From this time henceforth I am thine wholly thine!”
The enemy suggested, “‘Tis but the work of your own understanding—the effort of your own will.” But the Spirit of the Lord raised up a standard which Satan, with his combined forces, could not overthrow. It was by the following presentation of truth that the Spirit helped her infirmities: “Do not your perceptions of right—even your own understanding—assure you that it is matter of thanksgiving to God that you have been thus enabled to present your all to him?” “Yes,” responded her whole heart, “it has all been the work of the Spirit. I will praise him! Glory be to God in the highest! Worthy is the Lamb to receive glory, honor, and blessing! Hallelujah! the Lord God Omnipotent reigneth! Yes, thou dost reign throughout the empire of my soul, the Lord God of every motion!” The SPIRIT now bore full tesitmony to her spirit, of the TRUTH of THE WORD! She felt in experimental verity that it was not in vain she had believed; her very existence seemed lost and swallowed up in God; she plunged, as it were, into an immeasurable ocean of love, light, and power and realized that she was encompassed with the “favor of the Almighty as with a shield: and felt assured while she continued thus, to rest her entire being on the faithfulness of God, she might confidently stand rejoicing in hope,” and exultingly sing with the poet—
“My steadfast soul from falling free Shall now no longer rove, But Christ be all in all to me, And all my soul be LOVE She now saw infinite propriety, comprehensiveness, and beauty, in those words of DIVINE origin, from which she had before shrunk as implying a state too high and sacred for ordinary attainment or expectation.
HOLINESS, SANCTIFICATION, perfect love, were words no longer so incomprehensible, or indefinite in nature or bearing, in relation to the individual experience of the Lord’s redeemed ones. She wondered not that it should be said in reference to the “WAY OF HOLINESS,” “The ransomed of the Lord shall walk there!” She perceived that these terms were most significantly expressive of a state of soul in which every believer should live, and felt that no words of mere earthly origin could imbody to her own perceptions, or convey to the understanding of others, half the comprehensiveness of meaning contained in them, and which stand forth so prominently in the word of God, thereby assuring men that they are given by the express dictation of the Holy Spirit.
She now thought of her former peculiar scruples in reference to the use of these words of divine origin, as in a degree partaking of the sin of Uzzah, implying, as she now clearly discerned, an unwarrantable carefulness about the ark of God; as though infinite wisdom had not devised the most proper mode of expression, for she well remembered how often her heart had risen against these expressions, as objectionable, when she had heard other travelers in the “way of holiness” use the terms as expressive of the state of grace into which the Lord had brought them; the very same words which she now saw were beautifully expressive of the state into which the Lord had brought her own soul.
But she now felt such a mighty increase of confidence in God, that she hesitated not to trust the entire management of his own cause in his own hands, and was willing ay, even desirous, to become an instrument through which he might show forth his power to save unto the uttermost—to be accounted of no reputation—to be but as a “voice” to sound forth the praise of the “Alimighty to save.” She was willing that the instrument should be depised and rejected, so that the voice of God should alone be heard, and the Saviour honored and accepted.
So reasonable did it appear, that all the Lord’s ransomed ones, should be sanctified, set apart for holy service, as chosen vessels unto God, to bear his hallowed name before a gainsaying world, by having the seal legibly enstamped upon the forehead, proclaiming them as “not of the world,” a “peculiar people to show forth his praise;” that all the energies of her mind were now absorbed in the desire to communicate the living intensity of her soul on this subject to the heart of every professed disciple.
Her now newly-inspired spirit could scarcely conceive of a higher ambition, in the present state of existence, than to be endued with the function of the Holy One, and then permitted, by the power of the Spirit, to say to every lover of Jesus, “This is the will of God, even your sanctification.” Jesus, your Redeemer, your Saviour, waits even now to sanctify you wholly; “and I pray God that your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it.”
It was in that same hallowed hour when she was first, through the blood of the everlasting covenant, permitted to enter within the veil, and prove the blessedness of the “way of holiness,” that the weighty responsibilities, and also inconceivablyglorious destination of the believer, were unfolded to her spiritual vision, in a manner inexpressibly surpassing her former perceptions.
She seemed permitted to look down through the vista of the future, to behold herself as having begun a race, in a way luminously lit up by the rays of the Sun of righteousness, with the gaze of myriads of interested spectators—ay, even the gaze of the upper, as also the lower, world—intensely fixed upon her, watching her progress in a course that seemed to admit of no respite, or turning to the right or to the left, and where consequences, inconceivably momentous, and eternal in duration, were pending.
Have you brought yourself into this state of blessedness? Is it through your own exertions that this light has been kindled in your heart? were the inquiries which were now urged upon her attention. She deeply felt, as her heart responded to these interrogatories, that it was all the work of the Spirit; and never before did such a piercing sense of her own demerit and helplessness penetrate her mind as at that hour, while her inmost soul replied, ‘Tis from the “Father of lights,” the “Giver of every good and perfect gift,” that I have received this precious gift. Yes, it is a gift from God, and to his name be all the glory!
The Spirit then suggested, If it is a gift from God, God is not exclusive in the impartation of his gifts, and you will be required to declare it; to declare it as his gift, through our Lord Jesus Christ, ready for the acceptance of all, as his free gift; and this, if you would retain the blessing, will not be left to your own choice. You will be called to profess this blessing before thousands! Can you do it? And here she was permitted again to count the cost. She had been saying, Rather let me die than lose the blessing, for Satan had suggested that she would ever be vacillating in her experience; one day professing the blessing, and another not; that she was so constitutionally prone to reason, it would require an extraordinary miracle to sustain her amid the array of unpropitious circumstances, which, like a mighty phalanx, crowded before the vision of her mind: but the Spirit brought to her remembrance the continuous miracle of the Israelitish nation, fed daily with bread directly from heaven. And though assured that a miracle equal in magnitude would be constantly requisite for her support, yet she gloried in the assurance that the same almighty power stood continuously pledged for its performance. And now that she was called to count the cost of coming out in the profession of his blessing before thousands, the enemy directed her mind most powerfully to what her former failures had been, in reference to making confession with the mouth.
In few duties had she more frequently brought condemnation on her soul than in this; and the suggestion from the adversary, that a failure in this requirement was precisely the ground on which she should lose the blessing, assumed more plausibility than former temptations. But the Spirit raised up a standard; and she was enabled to resolve to be a worker together with God, in such a manner, that the onward pilgrimage of more than five succeeding years has tested the happy consequences of the decision, and proved that it was indeed the Spirit of the Lord that raised the standard—the Spirit that taught!
The matter was decided thus: Some settled principles must be established in the soul, by which it may be known what shall constitute duty in reference to this subject. Duty must be determined by a reference to the requirements of the Word; and being settled thus, the voice of duty is literally the voice of God to the soul. She was then enabled to decide the matter of testifying to the work of the Spirit thus: The church is represented as Christ’s body. I am one of the members of that body.
If I, by testifying of the Spirit’s operation within my heart, am individually benefited, the [illegible] body is advantaged, by a more healthy action being produced throughout, while if I neglect to testify, and, in consequence, suffer loss, my relation to the body will of necessity cause it to participate in that loss. It is plain, therefore, and beyond all contradiction, my duty to declare the work of God. The health of my own soul and that of the precious body of Christ, of which I am a member, demand its performance.
The inquiry then arose, But am I by my own power of reasoning to determine in matters so momentous? The answer was, If you have power to reason above an idiot, or the beasts that perish, God has given that power; it is a talent intrusted, for which you will be called to render an account of stewardship. Natural abilities are as truly gifts from God as those termed by men gracious abilities. Grace does not render natural endowments in any degree useless, it only turns them into a sanctified channel.
Having received, through these gracious communications, more enlightened and confirmed views of duty, and feeling assured that the voice of duty was in verity the voice of God, she was enabled to resolve that however formidable the circumstances were, if it literally cost life in the effort to go forward, she would still proceed; and though a martyr to the cause, it should be enough that the Almighty had said, “Go forward.” On coming to this point, a yet more glorious increase of light burst upon her way! The Spirit brought to her remembrance the words she had most solemnly uttered but a few moments before, when, making the sacred dedication of all her powers for ever to God, she had used the dedicatory words of David, “Into thy hands I commit my spirit, for thou hast redeemed me, O Lord God of truth.” She had realized and acknowledged the offering accepted. And now the Spirit said, Had your spirit actually left the body, and mingled with the spirits before the throne, when you thus solemnly committed it into the hands of God; and had the Father of spirits permitted you to return and again actuate that body, for the special purpose of declaring before thousands that Jesus is a full Saviour, able to save to the uttermost, could you do it?
She thought of the blood-washed spirits surrounding in waiting attitude the eternal throne, and, from a newly-received affinity of feeling began to conjecture their burning ardor, as messengers of love, to communicate tidings of grace to whatever sphere commissioned. She thought of one sent to the earth with a special embassy, charged to communicate it to the greatest possible number of its inhabitants; she conjectured the zeal he would manifest in giving publicity to the tidings, the expedients he would use the ideas of his auditors relative to the importance of his mission, their probable indifference, perhaps contumely and scorn, pronouncing him over-zealous, charging him with carrying matters too far—perchance fanatic, or monomaniac, might be the epithets that would serve to distinguish him from the mass of mankind, and be the reward of his labors of love, during the performance of his earthly mission.
Yet the thought of the manner in which these considerations would affect him, the various motives that would call forth his commiseration, the little weight which a contemptuous reception of his message would have on his personal feelings, only so far as the honor of his Sovereign was concerned, his slight associations and attachments to earth, except as the place for the completion of his work, his thoughts of heaven, as the end of his operations, the home of his heart, his native country, &c., all tended to instruct and admonish her.
It was now that the Scriptural meaning of the words, “The very God of peace sanctify you wholly,” “body, soul and spirit,” “thy will be done on earth as it is done in heaven,” “we are not of the world, I have chosen you out of the world,” “redeemed from all iniquity,” “a peculiar people,” “strangers,” “pilgrims,” “sojourners,” “fellowcitizens with the saints in light,” &c., poured torrent after torrent of light upon the pecular nature, responsibilities, and infinited blessedness of the way upon which she had newly entered. And in answer to the inquiry, Can you declare this great salvation to others? her heart responded, Yea, Lord, to an assembled world at once, if it be at thy bidding! Only “arm me with thy Spirit’s might.” “Into thy hands I commit my spirit;” let it but actuate this body for the performance of thy good will and pleasure in all things: and if at any time thou seest me about to depart from thee, cut short the work in righteousness, and take me home to thyself.
“‘Tis done! the great transaction’s done, I am the Lord’s and he is mine; He drew me, and I follow’d on. Charm’d to confess the voice divine. Now rest, my long-divided heart, Fix’d on this blissful centre rest, Nor ever from thy Lord depart, With him of every good possess’d.”
THERE IS BUT ONE WAY.
Light from the eternal hills! Thou lamp of life divine! River of God, of many rills, Reaching to all mankind.
Laden with precious freight, Fresh from the courts above, Alike to all, both small and great. Thine embassy of love.
Gold were a thing of naught, Rubies of priceless worth, Compared with treasures thou hast brought To fallen sons of earth. O HOW precious beyond all computation was the blessed word of God now to her soul! She had valued it before; but now, as she retraced the way by which the Lord had brought her, she saw that each progressive step had been distinctly marked by a reference to its requirements.
Though often greatly advantaged by the recital of the experience of fellow-travelers to the heavenly city, so much so that she greatly loved the assembling of themselves together, yet she found, on looking back, that former perplexitites in experience had too frequently arisen from a proneness to follow the traditions of men, instead of the oracles of God.
She now found that “there is but one way,” and this way far better, and “shorter,” also by bringing every diversified state of experience, however specious or complex, to compare with the “law and the testimony.” And if not according to these, she became assured it was because the true light had not been followed. From this period, therefore, it became an immovable axiom with her, never to deem an experience satisfactory that could not be substantiated with an emphatic, “Thus saith the Lord.”
On getting into “the way of holiness,” she found much clearer light beaming upon her path. Never in former experience did she so sweetly apprehend the truth of the words, “Thy sun shall no more go down, neither shall thy moon withdraw itself: for the Lord shall be thy everylasting light.” “And the days of thy mourning shall be ended.”
It was while walking in this light that the subtilty, maliciousness, and power of the arch deceiver became much more apparent, and would have become a matter of much more dread, were it not that by the same light she also discovered, with the prophet’s servant when his eyes were opened, that more were they that were for her, than all that were against her. And then the knowledge that she was, in experimental verity, resting upon Christ, the annointed of God, imparted such an increase of holy energy, realizing, as she did momentarily, that virtue came out of Jesus, her Saviour and Redeemer, for the full supply of all her wants, under every variety of circumstance, that she was indeed enabled to obey the command, “Rejoice evermore.” And then she became so divinely assured also that the “trial of her faith was precious,” that it was not hard to “glory in tribulation.”
Her perceptions of the absolute need of the atonement were never so vivid as while journeying onward in this way. She felt she could not take one progressive step, or for one moment present an acceptable sacrifice, but through the merits of her Saviour. Yet though so deeply realizing the truth of her Saviour’s words, “Without me ye can do nothing,” she felt also it would not be to the honor of his great name, should she not live in the enjoyment of that state of salvation in which she should be enabled to say, “I can do all things through Christ which strengthened me.”
In reference to temptation, she learned from experience that “the disciple is not above his Master.” She ever found that trials, well circumstanced in fiendish subtilty, beset her way. But by the increase of light which beamed upon her path as she entered the highway of holiness, she could now, with much stronger confidence, exclaim, “We are not ignorant of his devices.” The remembrance was sweetly encouraging to her soul that the Saviour was in all points tempted like as we are, yet without sin— and to know she had the same weapons to contend with that the blessed Saviour used when on earth, the same potent sword of the Spirit, was the rejoicing of her heart.
Yet she did not find the “highway of holiness” a place for inglorious ease, but that it was indeed, as significantly implied in the Scriptural phrase, “A WAY,” requiring, to her mind, by the peculiar construction of the expression, interminable progression!
And yet she loved to call it the “rest of faith,” and joyously, as illustrative of her experience, said with the apostle, “For we which have believed do enter into rest.” Yet she could not conceive of a rest sweeter to the follower of Jesus than to do the will of God.
The standard for Christian imitation she deemed to be established by inspiration— “Let that mind be in you that was in Christ;” and the most conclusive way of coming to the knowledge of duty, a reference to the Spirit and example of Christ. In conformity with these principles, it was not suprising that she should regard that state of soul which would constrain the disciple of Jesus to say, “The zeal of thine house hath eaten me up,” as in any degree incompatible with the assurance of having entered into this state of rest; but regarded the proportion in which this conformity to Christ was realized, the amount of evidence of having entered into the rest of faith—“the way of holiness.”
The standard of Christian excellence being thus fixed by the ratio of approximation to the image of Christ, wherever she saw the characteristics of his loveliness most clearly described, the more abundant was her love.
She well knew that in the present imperfect sate of existence, where we necessarily know but in part, and where perfection can only exist in the gospel sense, which ordains that “love be the fulfilling of the law,” there is need for the constant exercise of that “charity that suffereth long, and is kind;” and wherever she saw this spirit most sweetly exemplified by corresponding action, there was her heart most enduringly united; and though was most endearingly attached to the division of Christ’s body where from infancy she had been graciously cherished, yet the point of attraction was centred in the nearest resemblance to the image of the Saviour; and where the most uniform exhibition of the mind that was in Christ, inducing conformity to his will, was recognized, her heart with most endearing emotion exclaimed, “The same is my brother, my sister, my mother!”
It was thus, from what she deemed the requirement and spirit of the blessed Bible, that a foundation was laid for a characteristic in her experience which was a source of much satisfaction to herself and others; and she wondered not that one of blessed memory, while walking in this “highway,” should exclaim, Here
“Names, and sects and parties fall, And Christ alone is all in all.”
Perhaps few with more conscious poverty of spirit would respond in the negative to these inquiries, than that traveler in the king’s highway, whose experience has been alluded to.
“Jesus, my Lord, thy blood alone Hath power sufficient to atone,” were the confirmed sentiments of her heart. “Not by works of righteousness which we have done, but according to his mercy he saveth us; by the washing of regeneration and renewing of the Holy Ghost,” was the response ever uppermost in her heart in answer to such inquiries. Yet she conceived that it was by these pious resolves she was enabled thus to be a worker together with God. God cannot be unfaithful, rested with weight upon her mind as an absorbing truth; and some principles founded on the faithfulness of God, by the testing of which she became assured that “it is a good thing the heart be established in grace,” were as follows:—
God, in his infinite love, has provided a way by which lost, guilty men may be redeemed, justified, cleansed, and saved, with the power of an endless life. Provision has thus been made for the restoration of man, by availing himself of which, in the way designated in the Scriptures, he may regain that which was lost in Adam—even the image of God re-enstamped upon the soul.
To bring about this restoration, the Father so loved the world that he gave his onlybegotten Son, who from eternity had dwelt in hs bosom. At the appointed time, Christ, the annointed of God, was revealed, and, as our example, lived a life of disinterested devotion to the interests of mankind; and, as the Lamb slain from the foundation of the world, laid himself upon the altar; “tasted death for every man,” and “bore the sins of the whole world in his own body.” As an assurance of the amplitude of his grace, and that he is no respecter of persons, he hath said, “And I, if I be lifted up, will draw all men unto me.” “The Spirit of truth which proceedeth from the Father, he shall testify of me.” The Spirit, true to its appointed office, reproves of sin, righteousness, and judgment. And now the entire voice of divine revelation proclaims “all things ready!” The Spirit and the Bride say, Come!
The altar, thus provided by the conjoint testimony of the Father, Son, and Holy Spirit, is Christ. His sacrificial death and sufferings are the sinner’s plea; the immutable promises of the Lord Jehovah the ground of claim. If true to the Spirit’s operations on the heart, men, as workers together with God, confess their sins, the faithfulness and justice of God stand pledged not only to forgive, but also to cleanse from all unrighteousness.
By the resolve to be a “Bible Christian,” this traveler in the “way of holiness” placed herself in the way to receive the direct teachings of the Spirit, and in the one and the only way for the attainment of the salvation promised in the gospel of Christ, inasmuch as it is written, “He became the author of eternal salvation to all them that obey him.”
And by the determination to consecrate all upon the altar of sacrifice to God, with the resolve to “enter into the bonds of an everlasting covenant to be wholly the Lord’s for time and eternity,” and then acting in conformity with this decision, actually laying all upon the altar, by the most unequivocal Scripture testimony, she laid herself under the most solemn obligation to believe that the sacrifice became the Lord’s property; and by virtue of the altar upon which the offering was laid. became “holy” and “acceptable.”
The written testimony of the Old and New Testament Scriptures upon which, to her mind, the obligation for this belief rested, was brought out by comparing the design and bearing of the old and new covenant dispensations, thus:—The old ordained that an altar be erected. See Exod. xxvii, 1, &c. This altar, before being eligible for the reception of offerings, was to be “atoned for,” cleansed, and sanctified. See Exod. xxix, 36, 37. This being done, it was ordained by God to be “an altar most holy; whatsoever toucheth the altar shall be holy.” Being thus proclaimed by the fiat of the Holy One “an altar most holy,” whatever touched the altar became holy, virtually the Lord’s property, sanctified to his service. The sacredness and perpetuity of this ordinance were recognized by “God manifest in the flesh,” centuries afterward. “The altar that sanctifieth the gift.” See Matt. xxiii, 19.
As the old dispensation but shadowed forth good things to come, so under the new Christ is apprehended as the bringer in of a better hope. “For their sakes I sanctify myself, that they also may be sanctified through the truth,” said the blessed Saviour, in praying for his disciples. “Neither pray I for these alone, but for them also which shall believe on me through their word.” Here she beheld the Christian altar, so exultingly recognized by the apostle to the Hebrews, in contradistinction to the Jewish altar: Heb. xiii, 10, “We have an altar, whereof they have no right to eat which serve the tabernacle. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. Let us go forth therefore unto him,” &c. He taketh away the first, that he may establish the second! And here she beheld an “altar most holy.” If, under the old covenant, it was ordained, “Whatsoever toucheth the altar shall be holy,” her heart, in its confident exultations, said, “How much more shall the blood of Christ, who, through the eternal Spirit, offered himself without spot to God, purge your conscience from dead works to serve the living God!” Here she beheld the Lamb of God that taketh away the sins of the world!
It was thus, by “laying all upon this altar,” she, by the most unequivocal Scripture testimony, laid herself under the most sacred obligation to believe that the sacrifice became “holy and acceptable,” and virtually the Lord’s property, even by virtue of the sanctity of the altar upon which it was laid, and continued “holy and acceptable,” so long as kept inviolably upon this hallowed altar, At an early stage of her experience in the “way of holiness,” the Holy Spirit powerfully opened to her understanding the follwoing passage, as corroborative of this view of the subject: Rom. xii, 1, “I beseech you therefore, brethren, by the mercies of God that ye present your bodies a living sacrifice holy, acceptable unto God, which is your reasonable service.”
From these important considerations she perceived that it was indeed by the Spirit’s teachings she had been led to “enter into the bonds of an everlasting covenant to be wholly the Lord’s,” inasmuch as by the removal of this offering from off this hallowing altar, she should cease to be holy, as it is “the altar that sanctifieth the gift.” In this light she also saw why it is that all is so imperatively required, inasmuch as it is the Redeemer who makes the demand for the “living sacrifice,” having purchased all, body, soul, and spirit, unto himself. And she wondered not that an offering consciously not entire—known by the offerer to be less than all—is not acceptable, inasmuch as God has pronounced such offerings unacceptable. See Malachi i, 8, 13, 14. And that such an offering is not received, even though the reception of it be greatly desired by the offerer, she thought to be scripturally accounted for by the same prophet, ii, 13. And that such a one could not believe while still halting between the world and an entire surrender, she thought fully explained by the words of the Saviour. “How can ye believe who receive honor one of another, and seek not that honor which cometh from God only?” And this she believed to be the hinderance with thousands of professed disciples who hear the sayings of Jesus, and desire holiness, and yet, by refusing to come to his terms, affirm that his sayings are heard; while many go back altogether, and follow the Saviour no more! notwithstanding he so confidently and persuasively affirms, “If any man will do his will he shall know of the doctrine.”
It was on coming to this altar she was enabled to realize how it is that the devotions of the believer, while resting here, are “unto God a sweet savor of Christ,” inasmuch as no service can be “holy, acceptable” unto God, unless presented through this medium.
The duty of believing, and also of having a Scriptural foundation for faith to rest upon, she regarded as most important, and feeling assured that God has so explicitly given, in his written word, a thorough foundation for our faith, she saw the sin of unbelief so dishonouring to God, that she wondered not the “fearful and unbelieving” should be excluded from the believer’s test, and numbered by the Revelation in such revolting companionship.
And thus, as has been related, she found the “shorter, the one, and the only way,” of which it is said, “the redeemed of the Lord shall walk there,” by surrendering all to the Redeemer, and venturing believingly, the entire being upon Jesus! Resting here, she proved, experimentally, the truth of his declaration, “I am the way,” and was enabled to realize continually the purifying virtue of his atoning blood, and to testify that it was not in vain he had “offered himself up that he might sanctify the people with his own blood.”
And though she apprehended that nothing but the blood of Jesus could sanctify and cleanse from sin, yet she was also scripturally assured that it was needful for the recipient of this grace, as a worker together with God, to place himself believingly upon “the altar that sanctifieth the gift,” ere he could prove the efficacy of the allcleansing blood. Gracious intentions, and strong desires, she was convinced, are not sufficient to bring about these important results; corresponding action is also necessary; the offering must be brought and believingly laid upon the altar, ere the acceptance of it can be realized. In this crucifixion of nature, the Spirit helpeth our infirmities, and worketh mightily to will—but man must act.
As illustrative, in a degree, of her views of responsibility, she would refer to a would-be offerer at the Jewish altar, for months graciously intending to present the sacrifices required by the law, yet deferring, from a variety of causes, seemingly plausible, to comply with the requirement by handing over his gift, until the law, which he had ever acknowledged “just and good,” cuts him off from the community of his people. And thus she was apprehensive that many who graciously intend to be holy, by laying all upon the Christian altar, from various seemingly-plausible causes, are delaying to comply with the requirement, “Be ye holy,” until, at an unlooked-for hour, the law, which they have ever pronounced “just and good,” excludes them from the community of the redeemed, blood-washed company in heaven.
She also found one act of faith not sufficient to insure a continuance in the “way of holiness,” but that a continuous act was requisite. “As ye have received Christ Jesus the Lord, so walk ye in him,” was an admonition greatly blessed to her soul. Assured that there was no other way of retaining this state of grace but by the exercise of the same resoluteness of character, presenting all and keeping all upon the same faith, she was enabled, through the teachings of the Spirit, “to walk by the same rule, and mind the same thing,” and for years continued an onward walk in the “way of holiness.”
Being thus impelled by a divine constraint to test every progressive step by the powerful persuasive, “Thus it is written,” she became increasingly confident in her rejoicings, “that her faith did not stand in the wisdom of men, but in the power of God;” and instead of being “vacillating in her experience,” as had been so painfully suggested by the tempter, she was enabled daily to become more firmly rooted and grounded in faith, abounding therein with thanksgiving.
It was thus that, through the Spirit’s teachings, she was ready to give an answer to those that asked a reason of her hope, and these teachings were communicated most peculiarly through the medium of the written word. Through each succeeding year of her pilgrimage in the heavenly way she learned to place a yet higher estimate upon its truths. The nearer she drew to the city of her God,the clearer was the light that shone upon its sacred pages, proclaiming it to be the WORD OF THE LORD; and as she continued to pass down through time, leaning on its sacred declarations, she verily believed herself to be as divinely sustained as though to her outward perceptions she knew and could feel herself leaning for support upon the “FAITHFUL” and “TRUE,” “with vesture dipped in blood,” called, by the Revelator, the “WORD OF GOD!”
“Thy statutes have been my song in the house of my pilgrimage."—David.
Blessed Bible! how I love it! How it doth my bosom cheer: What hath earth like this to covet? O, what stores of wealth are here! Man was lost, and doom’d to sorrow, Not one ray of light or bliss Could he from earth’s treasures borrow, ‘Till his way was cheer’d by this.
Yes, I’ll to my bosom press thee, PRECIOUS WORD, I’ll hide thee here; Sure my very heart will bless thee, For thou ever sayest, “Good cheer!” Speak, my heart, and tell thy ponderings Tell how far thy rovings led, When THIS BOOK brought back thy wanderings Speaking life as from the dead.
Yes, sweet Bible! I will bide thee Deep, yes, deeper in this heart; Thou, through all my life wilt guide me, And in death we will not part. Part in death? No! never! never! Through death’s vale I’ll lean on thee Then, in worlds above, for ever, Sweeter still thy truths shall be!