1751 
 
 The Crisis of 
 
 KW 
 
 y llie Deeper Life 
 
 ByG.P. PARDINGTON,Ph.D. 
 
 
 
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The Crisis of the 
 Deeper Life 
 
 w* 
 
 Rev. GEORGE P. PARDINGTOH, Ph. D. 
 
 Author of 44 The Stilt Small Voice / 0 
 
 
 Christian Alliance Publishing Co., 
 3611 Fourteenth Ave, Brooklyn, N. Y. 
 
Copyright, iqo6 
 By A. B. Simpson 
 
S8 
 
 /7 SI 
 
 To 
 
 My Parents 
 
 RAYNER STEVENS PARDINGTON, D.D. 
 ELIZA COREY PARDINGTON 
 
 This Volume 
 
 Is Gratefully and Affectionately Inscribed 
 
 j * 
 
 x 
 
CONTENTS. 
 
 Chapter I. 
 
 All in Christ. 
 
 Chapter II. 
 
 Newness of Life. 
 
 Chapter III. 
 
 In the Wilderness. 
 
 Chapter IV. 
 
 The Poison of Sin. 
 
 Chapter V. 
 
 The Antidote for Sin — Holiness 
 
 
 the Old Testament. 
 
 Chapter VI. 
 
 The Antidote for Sin — Holiness 
 
 
 the New Testament. 
 
 Chapter VII. 
 
 The Vision of Victory. 
 
 Chapter VIII. 
 
 The Realization of Victory. 
 
 Chapter IX. 
 
 The Law of Reckoning. 
 
 Chapter X. 
 
 The Life of Abiding. 
 
 Chapter XI. 
 
 The Broken Circuit. 
 
 Chapter XII. 
 
 The Uplook and the Outlook. 
 

 
 
Chapter I. 
 
 ALL IN CHRIST 
 
 HRISTIANITY is not character, 
 but Christ.” This utterance by 
 President Woodrow Wilson of 
 Princeton University, expresses at 
 once the simplest fact and the pro- 
 foundest philosophy of the Gospel. 
 Christianity presents a sharp con- 
 trast to all other religions. For 
 example, take Buddhism and Mohammedan- 
 ism. Like Christianity they are missionary 
 religions. But as religious systems they exist 
 entirely apart from their founders. It is true 
 that Buddha and Mohammed are worshipped 
 by their respective devotees ; but they have only 
 a historic relationship to the religions which 
 they founded. In no wise is Buddhism de- 
 pendant upon Buddha, nor Mohammedanism 
 upon Mohammed. With Christianity, how- 
 ever, exactly the opposite is true. Jesus Christ 
 appeared in history, founded a religion, and 
 is worshipped by His followers. Thus far 
 Christianity is like Buddhism and Mohammed- 
 anism ; but at this point the resemblance ceases. 
 
8 
 
 The Crisis of 
 
 For while Buddha and Mohammed died, 
 Jesus Christ lives. Moreover, Christianity is 
 not like other religions, merely a body of 
 teaching, nor a round of ceremonies; nor is 
 it even a code of ethics. It has, indeed, a body 
 of teaching, which is the sum of revealed truth ; 
 it has ceremonial rites, which are Divine or- 
 dinances ; and it has a system of ethics, which 
 is the highest in the world. But Christianity 
 is more than doctrine, more than ordinances, 
 more even than morality. In fact, as the 
 term is commonly employed, Christianity is 
 not a religion. It is a life. Its essential 
 element is the vital union of the soul with 
 God. Apart from the person of the Lord 
 Jesus Christ, not merely as the historic Found- 
 er, but as the supreme Fountain of a new life 
 of Divine knowledge, love, and power, Christi- 
 anity would exist only in name. Take Christ 
 from Christianity, and it would descend to the 
 level of one of the religions of the world. 
 Jesus Christ is the sum of all doctrine, the 
 source of all virtue and the spring of all service. 
 Hence, it is true that Christianity is Christ 
 and Christ is Christianity. 
 
 Writing on this very point, in his little hand- 
 book on the Evidences of Christianity , Canon 
 Row, of England, says: “Christianity differs 
 
The Deeper Life 
 
 9 
 
 from every other known religion in the fact 
 that it is based on the person of its Founder. 
 He is the sole foundation on which the church 
 rests; the principle of its unity; the inspiring 
 motive to holiness; the spiritual power which 
 makes the Christian strong in the discharge 
 of every duty; in a word, Jesus Christ may 
 be said to constitute Christianity itself. In 
 proof of this, I say, read your New Testaments, 
 and you will see that what I say is true. The 
 Revised Version (my edition) consists of one 
 hundred and ninety-four pages, and there are 
 not five in which the sacred name does not 
 occur, or is not directly alluded to, and in 
 some it occurs twenty times. Of all the re- 
 ligions now existing in the world, Buddhism 
 is said to number four hundred million, and 
 Mohammedanism, over one hundred and 
 twenty million votaries ; yet if we were to strike 
 the person of Sakya Mundi,* the founder of 
 Buddhism, and that of Mohammed, of Moham- 
 medanism, out of their respective systems, their 
 religions, as systems of religion, would remain 
 intact. The same is true of Brahmanism, Con- 
 fucianism, Zoroastrianism, and every other re- 
 ligion of the past or present. It is true even 
 of Judaism, for the person of Moses might be 
 removed out of it, but the system would remain 
 
IO 
 
 The Crisis of 
 
 intact. All these religions have had founders, 
 but they have not one of them erected their 
 systems on their own persons. But Christian- 
 ity is so based on the person of its Founder 
 that if we remove every reference to Jesus 
 Christ out of the New Testament, the brief 
 remainder becomes a mass of shapeless ruins.” 
 As a life, Christianity may be defined as the 
 union of the soul with Christ. This sublime 
 truth finds symbolical representation and ex- 
 plicit statement in the New Testament. 
 
 There are five symbolic representations of 
 this vital relationship: 
 
 I. The Architectural figure ; or the relation 
 existing between the foundation and the build- 
 ing. 
 
 “ And are built upon the foundation of the 
 apostles and prophets, Jesus Christ Himself 
 being the chief corner-stone ; 
 
 “In whom all the building fitly framed to- 
 gether groweth unto a holy temple in the Lord : 
 “In whom ye are also builded together for a 
 habitation of God through the Spirit” (Ephesi- 
 ans ii. 20-22.) 
 
 “Rooted and built up in Him and established 
 in the faith, as ye have been taught, abounding 
 therein with thanksgiving.” (Colossians ii. 7.) 
 “To whom coming as unto a living stone* 
 
The Deeper Life n 
 
 disallowed indeed of men, but chosen of God 
 and precious, 
 
 “Ye also, as lively stones, are built up a 
 spiritual house, an holy priesthood, to offer 
 up spiritual sacrifices, acceptable to God by 
 Jesus Christ.” (I. Peter ii. 4, 5.) 
 
 With these passages the reader may also 
 compare Psalm cxviii. 22, and Isaiah xxviii. 
 16. 
 
 Jesus Christ is the foundation ; and His peo- 
 ple are the building. The key which inter- 
 prets the spiritual meaning of this symbol is 
 Inhabitation, or Indwelling. The occupant of 
 the temple of believers is the Holy Spirit. 
 
 “And what agreement hath the temple of 
 God with idols? For ye are the temple of the 
 living God ; as God hath said, I will dwell 
 in them, and walk in them ; and I will be their 
 God, and they shall be My people. (II. Cor- 
 inthians vi, 16.) 
 
 II. The Marital figure; or the relation ex- 
 isting between husband and wife. “Where- 
 fore, my brethren, ye also are become dead to 
 the law by the body of Christ ; that ye should 
 be married to another, even to Him who is 
 raised from the dead, that ye should bring 
 forth fruit unto God. ,, (Romans vii. 4.) 
 
 “For I am jealous over you with godly jeal- 
 
12 
 
 The Crisis of 
 
 ousy ; for I have espoused you to one husband, 
 that I may present you as a chaste virgin to 
 Christ.” (II. Corinthians xi. 2.) 
 
 “For this cause shall a man leave his 
 father and mother, and shall be joined unto 
 his wife, and they two shall be one flesh. 
 
 “This is a great mystery; but I speak con- 
 cerning Christ and the Church.” (Ephesians 
 v. 3 r > 32.) 
 
 “Let us be glad and rejoice, and give honor 
 to Him ; for the marriage of the Lamb is 
 come, and His wife hath made herself ready.” 
 (Revelation xix. 7.) 
 
 “And the Spirit and the bride say, Come. 
 And let him that heareth say, Come. And let 
 Him that is athirst come. And whosoever 
 will, let him take the water of life freely.” 
 (Revelation xxii. 17.) 
 
 Christ is the Husband ; and His people con- 
 stitute His bride. The key which interprets 
 the spiritual meaning of this symbol is mystic 
 love. The Old Testament abounds in allus- 
 ions to this relationship between Jehovah and 
 Israel. Read, for example, Song of Songs, and 
 see also Hosea ii. 14-23. The result of this 
 holy relationship between Christ and the be- 
 liever is the fruit of the Spirit. (Galatians 
 v. 22, 23.) 
 
The Deeper Xife 
 
 *3 
 
 III. The Vegetable figure; or the relation 
 existing between the vine and the branches. 
 
 The beautiful allegory of the vine and the 
 branches in John xv. 1-16, is an unfolding of 
 this vital union between Christ and the believer. 
 It should be very carefully studied. Read also 
 Romans xi. 17-24. 
 
 “For if we have been planted together in 
 the likeness of His death, we shall be also in the 
 likeness of His resurrection. ,, (Romans vi 5.) 
 
 “As ye have therefore received Christ Jesus 
 the Lord, so walk in Him ; rooted and built up 
 in Him, as ye have been taught, abounding 
 therein with thanksgiving/' (Colossians ii. 
 6 , 7 .) 
 
 Christ is the true Vine ; and His people are 
 the spiritual branches. The key which inter- 
 prets the spiritual meaning of this symbol is 
 Fruitfulness. Read Psalm lxxx, and Isaiah 
 xxvii. 2, 3. 
 
 IV. The Physical figure ; or the relation ex- 
 isting between the Head and the body. 
 
 “Know ye not that your bodies are the 
 members of Christ? Shall I then take the 
 members of Christ, and make them the mem- 
 bers of a harlot? God forbid. What! Know 
 ye not that your body is the temple of the 
 Holy Ghost which is in you, which ye have 
 
14 
 
 The Crisis of 
 
 of God, and ye are not your own? (I Corin- 
 thians vi. 15, 19.) 
 
 “For as the body is one, and hath many 
 members, and all the members of that one 
 body, being many, are one body ; so 
 also is Christ. Now ye are the body 
 of Christ, and members in particular.” 
 (I. Corinthians xii. 12, 27). The whole pass- 
 age — vs. 12-27 — will repay careful study. 
 
 “And hath put all things under His feet, 
 and gave Him to be the Head over all things 
 to the Church, 
 
 “Which is His body, the fulness of Him that 
 filleth all in all.” (Ephesians i. 22, 23.) 
 
 “But speaking the truth in love, may grow 
 up into Him in all things, which is the Head, 
 even Christ.” (Ephesians iv. 15.) 
 
 “For no man ever yet hated his own flesh; 
 but nourisheth it and cherisheth it, even as the 
 Lord the Church ; 
 
 “For we are members of His body, of His 
 flesh and of His bones.” (Ephesians v. 29, 
 3 °-) 
 
 Christ is the Head ; and the Church is the 
 body. The key which interprets the spiritual 
 meaning of this symbol is Completeness and 
 Mutual Dependence and Administration. In 
 
The Deeper Life 
 
 15 
 
 I. Corinthians xii. 12, there is a striking ex- 
 pression: the Church is called Christ. 
 
 V. The Racial figure ; or the relation exist- 
 ing between Adam and Christ. 
 
 In the fifth chapter of Romans, verses twelve 
 to twenty-one, a historic and doctrinal parallel 
 is drawn by the apostle Paul between Adam 
 and Christ. To understand this passage is to 
 be well grounded in the doctrines of sin and 
 grace. 
 
 “For as in Adam all die, even so in Christ 
 shall all be made alive. And so it is written, 
 The first man Adam was made a living soul ; 
 the last Adam was made a quickening spirit. 
 
 “And as we have borne the image of the 
 earthy; we shall also bear the image of the 
 heavenly/’ (I. Corinthians xv. 22, 45, 49.) 
 
 Adam is the head of the natural race; and 
 Christ is the Head of the spiritual race. The 
 key which interprets the spiritual meaning 
 of this symbol is Representation, or what is 
 called in theological language, “Federal Head- 
 ship/’ 
 
 Then there are in the New Testament a num- 
 ber of explicit statements of this vital union 
 between Christ and the believer. For example, 
 believers are said to be in Christ and Christ 
 is said to be in believers. 
 
i6 
 
 The Crisis of 
 
 “At that day ye shall know that I am in my 
 Father, and ye in Me, and I in you.” (John xiv. 
 20.) 
 
 "Abide in Me, and I in you. As the branch 
 connot bear fruit of itself, except it abide in 
 the vine ; no more can ye, except ye abide in 
 Me.” (John xv. 4.) 
 
 Again, both the Father and the Son are said 
 to be in the believer. 
 
 "Jesus answered and said unto him, If a 
 man love Me, he will keep My words ; and My 
 Father will love him ; and We will come unto 
 him, and make Our abode with him.” (John 
 xiv. 23.) 
 
 Christian experience, in its varied phases, 
 may be expressed in terms of the believer’s 
 union with Christ. For example, Conversion 
 is the sinner’s turning to God in repentance 
 and faith to be united to Christ. Justification 
 is the new standing which the believer has 
 through union with Christ. Regeneration is 
 the new life which is imparted to the believer 
 through union with Christ. And Sanctification 
 is the purity and maturity of the believer’s 
 life through union with Christ. 
 
 Some essential characteristics of the believ- 
 er’s union with Christ may be mentioned : 
 
 First, it is organic . 
 
The Deeper Life 
 
 *7 
 
 In Ephesians v. 30., we read: “For we are 
 members of His body , of His flesh and of His 
 bones.” 
 
 Second, it is vital. 
 
 In Galatians ii. 20, we read : “I am crucified 
 with Christ ; nevertheless I live ; yet not I, but 
 Christ liveth in me; and the life which I now 
 live in the flesh, I live by the faith of the Son 
 of God, who loved me, and gave Himself for 
 me.” 
 
 Third, it is spiritual. 
 
 In I. Corinthians vi. 17, we read: “But he 
 that is joined to the Lord is one spirit ” 
 
 Fourth, it is mysterious. 
 
 In Colossians i. 27, we read : “To whom God 
 would make known what is the riches of the 
 glory of this mystery among the Gentiles which 
 is Christ in you f the hope of glory.” 
 
 Fifth, it is eternal. 
 
 In John x. 28, we read: “And I give unto 
 them eternal life; and they shall never perish, 
 neither shall any man pluck them out of My 
 hand.” 
 
 This supreme fact of the essential connection 
 between Christ and Christianity, on the one 
 hand, and of the vital union between the believ- 
 er and Christ, on the other hand, finds express- 
 ion in the simple watchword of the Christian 
 
18 The Crisis of 
 
 and Missionary Alliance : “Christ our Saviour, 
 Sanctifier, Healer, and Coming Lord.” This 
 familiar phrase is popularly called “The Four- 
 fold Gospel.” The Alliance has neither formal 
 creed nor official confession of faith, so called ; 
 it has not felt the need of one. For it is in 
 substantial accord with evangelical truth ; and 
 in common with the various denominations 
 accepts the great body of Protestant 
 theology. By this we mean such funda- 
 mental doctrines as : The verbal inspira- 
 
 tion of the Holy Scriptures as originally 
 given, the Deity and vicarious atonement of 
 the Lord Jesus Christ, the lost condition of 
 the sinner, the necessity of the new birth, the 
 personality and deeper life of the Holy Ghost, 
 the evangelization of the world, the second 
 coming of the Lord, the eternal salvation of 
 those who believe in Christ and the everlast- 
 ing punishment of those who reject Him. 
 
 But the Alliance has a special calling and a 
 distinctive testimony. This finds expression 
 in the simple and popular statement of “The 
 Calling and Work of the Alliance.” 
 
 “Pre-eminently we are witnesses to Christ 
 We are glad to testify to Him before we speak 
 of any of His blessings or gifts to men. It 
 is Christ as a Person, as a living reality, as the 
 
The Deeper Life 
 
 19 
 
 supreme fact of history and life, Jesus Himself, 
 Who is the theme of our testimony. Soon He 
 is to appear in the vivid and glorious revelation 
 of His personal majesty, filling all earth and 
 heaven. But meanwhile He is projecting His 
 personality upon the age, upon the thought 
 and heart of His people, and upon our individ- 
 ual lives, and He wants us to know Him, to 
 represent Him and to reveal Him to men. 
 Above everything else this is a Christ move- 
 ment. If we are saved it is Christ Who saves 
 us. If we are sanctified it is Christ Who is 
 made unto us sanctification. If we are healed 
 it is because His life is in us. And the hope 
 of the future is not the glory He is to reveal, 
 but the return of our King Himself, our Be- 
 loved and our Friend.” 
 
 To give salvation to the sinner; to make 
 Christ real to the believer ; to present Christ 
 in His fulness through the power of the in- 
 dwelling Holy Ghost as the complete satisfac- 
 tion of every need of spirit, mind, and body; 
 to give Christ and the riches of His grace to 
 . the heathen world : — this is our special calling 
 and distinctive testimony. In a word, the mis- 
 sion and message of the Christian and Mis- 
 sionary Alliance is to proclaim neglected 
 Scripture truth and to prosecute neglected 
 
20 
 
 The Crisis of 
 
 Christian work both at home and abroad: — 
 “to give the whole Gospel to the whole 
 world.” 
 
 From the beginning it has been the spirit 
 of our movement not so much to preach doc- 
 trine as to preach Christ. The aim has been 
 to avoid the controversial side of disputed 
 questions, and to present “the fulness of Jesus” 
 for Christian life and service. Take, for ex- 
 ample, the second part of our attractive watch- 
 word: “Christ our Sanctifier.” This phrase 
 
 expresses at once the simplest fact and the pro- 
 foundest philosophy of holiness. On this 
 supremely important theme it is our mission 
 and our message to present the living Lord, 
 Who is “made unto us sanctification.” So far 
 as possible we leave the plane of theory and 
 rise to the simple and sublime truth of the 
 indwelling Christ. We do not, therefore, em- 
 phasize inner states and subjective experiences 
 as much as we emphasize the Lord. We do not 
 magnify the blessing ; we magnify the Blesser. 
 We do not talk about “it” but about “Him.” 
 
 A story is told of a London clergyman who 
 visited a woman in trouble about her soul. She 
 could not understand the way of faith. The 
 minister noticed that she was in destitute cir- 
 cumstances ; and giving her sixpence, he 
 
The Deeper Life 
 
 21 
 
 asked her what she could get with it. “Why, 
 sir replied the woman, “I can get a penny- 
 worth of bread, a pennyworth of butter, a pen- 
 nyworth of tea, a pennyworth of coals, a ha’- 
 pennyworth of sugar, a ha’pennyworth of 
 wood, a ha’penny candle, — and then I shall 
 have a ha’penny left.” “But how,” inquired 
 the clergyman, “can you get so much for so 
 little?” “You see, sir,” responded the woman, 
 “it’s all in the sixpence.” “Well, but how,” 
 he asked, “did you get the sixpence?” “Why, 
 sir,” she said, “you gave it to me, and 
 I took it.” Then the minister said: “My 
 
 good woman, God is offering you Jesus Christ, 
 just as I offered you the sixpence. Will you 
 not take His gift just as you took my six- 
 pence? If you will accept Christ, you will 
 find that just as the food, the warmth, and the 
 light are 'all in the sixpence,’ so all you need 
 is in Him.” 
 
 But while emphasizing the indwelling 
 Christ, our Alliance has always clearly and un- 
 mistakably stood for “a real genuine experi- 
 ence of righteousness of heart and life.” In 
 the language of one of our official leaflets 
 this means “a testimony of a life of holiness, a 
 mighty complete inworking of the grace and 
 power of God, sufficient to overcome the power 
 
22 
 
 The Crisis of 
 
 of sin, to lift us above the dominancy of self, 
 to fill us with the Spirit of God, and to repro- 
 duce in us the very life of Christ Himself. It 
 (this testimony) meets the hunger of a great 
 multitude of weary, dissatisfied and defeated 
 lives, who are asking, 'Is there not some- 
 thing better than this old round of sin 
 and failure? Is there not as much 
 power in our Christ to keep us now as there 
 will be some day to glorify us in heaven be- 
 yond?' And we tell them that 'He is able 
 to save unto the uttermost all that come unto 
 God by Him.' But we are not too fastidious 
 about phases and phrases if there be real 
 genuine experience of righteousness of heart 
 and life ; but we love to emphasize the Christ 
 side of holiness ; not self perfection, not the 
 restoration of what Adam lost, but a Divine 
 life-union with God, the nature of Jesus Him- 
 self, the indwelling and overcoming power 
 of the Holy v Spirit ; not as the result of a slow 
 and toilsome struggle, but as the free gift of 
 grace bestowed ;pp° n every surrendered and 
 believing heart." 
 
 Sanctification is not a garment to conceal 
 unrighteousness. It is not a veneering to hide 
 a life spiritually untransformed. Sanctification 
 means renewed character and righteous con- 
 
The Deeper Life 
 
 23 
 
 duct. It involves a radical revolution in per- 
 sonality. There is a change in the temper 
 of the mind, in the disposition of the heart, 
 and in the bent of the will. But the blessing 
 of a clean heart is inseparable from the possess- 
 ion of the clean heart by the Holy Ghost. 
 Without His presence the cleansing of the tem- 
 ple would not be permanent. Sanctification is 
 not ours apart from the person of Christ. We 
 are holy only as we are in vital union with 
 the Holy One. When we get Him , we get 
 everything in Him. "He that spared not His 
 own Son, but delivered Him up for us all, how 
 shall He not with Him also freely give us 
 all things.” (Romans viii. 32.) Thus our 
 watchword for a holy life and a fruitful minis- 
 try is: 
 
 "Everything in Jesus, and Jesus everything.” 
 
Chapter II. 
 
 NEWNESS OF LIFE 
 
 — — ] HERE is a progress of Divine truth 
 and of Christian experience. All 
 Ms God’s works, whether in creation 
 wM or redemption, have a beginning, a 
 »|| development, and a completion. Of 
 ^ the spiritual world, as well as of 
 
 * the natural world, the law is : 
 
 “First the blade, then the ear, after 
 that the full corn in the ear.” (Mark iv. 28.) 
 
 Holiness is not the first step in Christian 
 experience. The new birth is the starting 
 point. Before we can know Christ as our 
 Sanctifier, we must know Him as our Saviour. 
 Before spiritual life can be deepened, it must 
 be received. 
 
 There is no fact more clearly revealed in the 
 Scriptures than that man is a wanderer from 
 God. Like the prodigal son he has left his 
 Father’s house. This is the first scene in the 
 drama of redemption: — the race of Adam is 
 lost. Man is a sinner — a rebel against God ; 
 and as the result of sin his mind is darkened, 
 his heart degraded, and his will depraved. 
 
The Deeper Life 
 
 25 
 
 “And God saw that the wickedness ot man 
 was great in the earth, and that every imagin- 
 ation of the thoughts of his heart was evil 
 continually.” (Genesis vi. 5.) 
 
 “Who can bring a clean thing out of an un- 
 clean? not one.” (Job xiv. 4.) 
 
 “What is man that he should be clean? and 
 he that is born of woman, that he should be 
 righteous?” (Job xv. 14.) 
 
 “Behold, I was shapen in iniquity; and in 
 sin did my mother conceive me.” (Psalm li. 
 5 -) 
 
 “The wicked are estranged from the womb ; 
 they go astray as soon as they are born, speak- 
 ing lies.” (Psalm lviii. 3.) 
 
 “There is not a just man on earth, that 
 doeth good and sinneth not.” (Ecclesiastes 
 vii. 20.) 
 
 “Out of the heart proceed evil thoughts, 
 murders, adulteries, fornications, thefts, false 
 witnesses, blasphemies.” (Matthew xv. 19.) 
 
 “As it is written, There is none righteous, 
 no, not one. 
 
 “There is none that understandeth, there is 
 none that seeketh after God. They are all 
 gone out of the way, they are altogether be- 
 come unprofitable ; there is none that doeth 
 good, no, not one.” (Romans iii. 10-12.) 
 
26 
 
 The Crisis of 
 
 “All have sinned and come short of the glory 
 of God.” (Romans iii. 23 .) 
 
 “Wherefore, as by one man sin came into 
 the world, and death by sin ; and so death pass- 
 ed upon all men, for that all have sinned.” 
 (Romans v. 12.) 
 
 “Among whom also we all had our con- 
 versation, in times past, in the lusts of the 
 flesh ; fulfilling the desires of the flesh and of 
 the mind, and were by nature the children of 
 wrath even as others.” (Ephesians ii. 3.) 
 
 “Having the understanding darkened, being 
 alienated from the life of God through the 
 ignc ranee that is in them, because of the blind- 
 ness of their hearts.” (Ephesians iv. 18.) 
 
 But, saddest of all, the world does not 
 know its doom. Sinners are blinded to their 
 lost estate. Like the wretched prodigal, they 
 are in a “far country,” wasting their substance 
 “with riotous living.” They have no sense 
 of impending peril, and are giving themselves 
 up to the engrossing pressure of business or 
 the gay pursuit of pleasure. 
 
 The sinner is like a little girl, who was found 
 crying on the street of a great city. 
 
 “My child,” said a kind-hearted policeman, 
 who found her, “you are lost ; come with me.” 
 
The Deeper Life 
 
 27 
 
 “No,” replied the little one, “I am not lost. 
 I am all right ; but my mamma is lost !’ 
 
 So to-day sinners are wondering where God 
 is: some are doubting His existence; others 
 are questioning His love and providential care. 
 Yet men and women are lost ; and Tesus Christ 
 "came to seek and save that which was lost.” 
 In the ear of every poor sinner rings the ques- 
 tion which God asked His first wandering 
 child, "Adam, where art thou?” Sinner, you 
 are lost, lost ! LOST!! Do you realize that 
 you are "without Christ * * * having no hope, 
 and without God in the world?” (Ephesians 
 ii. 1 2.) 
 
 The next scene in the working out of re- 
 demption is the Father’s love. Man forsook 
 God : God did not forsake man. The father 
 in the parable of the prodigal son represents 
 God. It grieved the father to have his boy 
 leave home, and go out alone in the world. 
 Yet he did not forcibly detain his son. Con- 
 tra r> to his father’s wishes the young man 
 made his choice, and had to abide by the conse- 
 quences, disastrous as they were, Although 
 grief filled his heart, yet the father ceased not 
 to love his son. He did more: He saw to it 
 that on his own part there was no obstacle in 
 
28 
 
 The Crisis of 
 
 the way of the wanderer's return at any time. 
 He kept the latch-string out and a light always 
 burning in the window. Every morning and 
 evening he climbed the hilltop in front of the 
 house, and shading his eyes with his hands 
 looked eagerly and anxiously for any sign of 
 his wandering boy's return. 
 
 This is a picture of the heart of God. Al- 
 though man disobeyed God, yet God did not 
 cease to love him. He grieved over his rebel- 
 lion and yearned for his return. But God went 
 farther than the father in the parable. He 
 took active measures toward the sinner's re- 
 turn. His heart prompted, His wisdom de- 
 vised, and His power provided a way of re- 
 demption. This brings us to the third picture 
 of salvation — the cross. We are apt to get 
 the matter wrong. We think that God loves 
 us, because Christ died for us. Whereas it 
 is just the other way: Christ died for us, be- 
 cause God loves us. Listen ! 
 
 “For God so loved the world, that He gave 
 His only begotten Son, that whosoever be- 
 lieveth in Him should not perish, but have 
 everlasting life." (John iii. 16.) 
 
 “For God commendeth His love toward us, 
 in that, while we were yet sinners, Christ died 
 for us." (Romans v. 8.) 
 
The Deeper Life 
 
 29 
 
 The cross of Christ tells the story of the 
 love of God for a lost race. Christ died for 
 sinners. This is the heart of the Gospel. The 
 innocent Son of God took the place of the 
 guilty son of Adam. Christ took the place of 
 the sinner in judgment and Himself bore the 
 penalty of his sin. This is the meaning of the 
 blood. 
 
 Sinner, have you had a vision of the cross? 
 Do you realize that Christ died for you and on 
 the "cruel tree” bore your sins? More than 
 this ; do you see that in the person of your sub- 
 stitute, if you accept Jesus Christ as your 
 Substitute, you have been executed, and that 
 now the law of God has no claim against you ? 
 Do you know that by His death the Lord 
 Jesus has reconciled you to God? Do you 
 know that by simple faith the Saviour may be 
 yours, and that you may have peace with God ? 
 Only sin can blind you to these glorious truths. 
 Oh, look to Jesus and live! 
 
 "There is life for a look at the Crucified 
 One.” 
 
 The next picture in the pilgrim's progress is 
 the wanderer's decision to return to his 
 Father's house. It was while he was tending 
 swine and feeding on husks that the prodigal 
 "came to himself,” remembered the abunc?' 
 
30 
 
 The Crisis of 
 
 ance of his father’s house, and resolved to go 
 back. He exclaimed: “I will arise and go 
 
 to my father, and will say unto him, 'Father I 
 have sinned against heaven and before thee, 
 and am no more worthy to be called thy son ; 
 make me as one of thy servants.’ ” 
 
 Spiritually, this means that at last the eyes 
 of the sinner are open ; he sees his lost con- 
 dition ; and he decides to return to Christ. 
 Two steps will bring the sinner to the Saviour. 
 One is repentance ; and the other is faith. The 
 result of taking these two steps is conversion. 
 Strictly speaking, conversion is a human pro- 
 cess rather than a Divine work; the word 
 means, literally, "a turning around.” The 
 sinner performs the military evolution of 
 "right about face.” Instead of facing the 
 world he now faces God. 
 
 The first step in conversion is repentance. 
 The Greek word, metanoia , signifies, literally, 
 "a change of mind.” Thus Jesus said, "The 
 time is fulfilled, and the kingdom of God is at 
 hand ; repent ye, and believe the Gospel.” 
 (Mark i. 15.) There are three things in re- 
 pentance, namely: First , a recognition of sin. 
 This is an intellectual process. Second , a 
 
 godly sorrow for sin. This is an emotional 
 element. It is deep, sincere contrition of hea^ 
 
The Deeper Life 
 
 3i 
 
 Yet of itself it does not save. There is needed 
 the third factor: A forsaking of sin. This 
 
 is a decision of the will. It is the actual turn- 
 ing away from sin. Sam Jones expresses it: 
 “Quit your meanness.” Repentance is the 
 fruit of conviction of sin. No one can produce 
 conviction of sin in his own heart ; it is the 
 work of the Holy Spirit. “And when He is 
 come, He will convince (convict) the world 
 of sin, and of righteousness, and of judg- 
 ment.” (John xvi. 8.) 
 
 Just as repentance is a turning from sin, 
 so faith is a turning towards God. In nature 
 faith, is, in part, certainty and, in part, trust . 
 In one aspect it is a kind of sixth sense — a 
 spiritual sense, taking the place of evidence in 
 material things. 
 
 “Now faith is the substance of things hoped 
 for, the evidence of things not seen.” (He- 
 brews xi. 1 .) 
 
 It is commonly said “Seeing is believing.” 
 But in reality the opposite of this is the truth : 
 “Believing is seeing.” That is, believing is 
 spiritual sight. One who believes requires no 
 other proof : his faith is his proof . But in 
 another aspect faith is trust; a reliance of the 
 soul upon God. 
 
 “Commit thy way unto the Lord ; trust also 
 
32 
 
 The Crisis of 
 
 in Him; and He shall bring it to pass” (liter- 
 ally, He worketh.) (Psalm xxxvii. 5.) 
 
 As to its source, faith is both human and 
 Divine. By the mysterious and gracious 
 working of the Holy Spirit the sinner can 
 believe upon Christ for salvation, and God 
 requires him to do it. Thus, the Philippian 
 jailer inquired of Paul and Silas: 
 
 “Sirs, what must I do to be saved? And 
 they said, Believe on the Lord Jesus Christ, 
 and thou shalt be saved, and thy house.” 
 (Acts xvi. 31.) 
 
 In the decision of his will to believe, God 
 meets the sinner with the gracious power to 
 believe. Thus faith is the gift of God and 
 the fruit of the Spirit. 
 
 “For by grace are ye saved through faith ; 
 and that not of yourselves ; it is the gift of 
 God.” (Ephesians ii. 8.) 
 
 “But the fruit of the Sprit is * * * faith. 
 (Galatians v. 22.) 
 
 There is a point, however, where our faith 
 breaks down ; and we have to receive the faith 
 of God. Yea, more; we must take Christ to 
 believe in us. Paul exclaimed, “the life which 
 I now live in the flesh, I live by the faith of 
 the Son of God , Who loved me and gave 
 Himself for me.” (Galatians ii. 20.) 
 
The Deeper Life 
 
 33 
 
 Now, conversion must be sound and thor- 
 ough. Along with repentance must go, when 
 necessary, reparation and restitution. Repara- 
 tion means the repairing of an injury. For 
 example, if anything unkind or unjust has been 
 said or done, it must be rectified by confession 
 and reconciliation. Restitution means the re- 
 storing of that which does not belong to one. 
 For example, if before conversion, a fraud has 
 been practised or a theft committed, the matter 
 must be made right by confession and restora- 
 tion. Confession alone is not sufficient; the 
 stolen goods must be returned ; or if that be 
 impossible, the just equivalent must be given. 
 In similar circumstances Zaccheus restored 
 fourfold. (Luke xix. 8.) 
 
 The final picture of the sinner's return is 
 one of reconciliation and restoration. The 
 prodigal son “arose, and came to his father." 
 And when he reached his father's house he 
 found a welcome in his father's heart. The 
 old man ran to meet the returning wanderer, 
 and fell on his neck and kissed him. The 
 boy had a set speech ready ; but he either for- 
 got the latter part or was not permitted to fin- 
 ish it. The father had the best robe put upon 
 his son, and a ring placed on his hand, and 
 shoes on his feet. The fatted calf was killed* 
 
34 
 
 The Crisis of 
 
 and the whole household began to eat and be 
 merry. The father’s heart was bursting with 
 joy, as he exclaimed: 
 
 “For this my son was dead, and is alive 
 again; he was lost, and is found.” Sinner, 
 may you like the prodigal son, not only “come 
 to yourself,” but also “arise and go to your 
 Father.” God has come far more than half 
 way. One step, and one step only, will bring 
 you to His heart. This is the choice of your 
 will. God pleads with you, but will not coerce 
 you. “Turn ye, turn ye ; for why will ye die.” 
 Sinner, backslider, this is the hour of mercy. 
 Oh, sinner, close in with God ! Take Christ as 
 your Saviour. Oh, backslider, return now 
 unto your Father’s house! Then God will 
 clothe you with the garment of salvation — the 
 robe of Christ’s righteousness; give you the 
 kiss of reconciliation ; put on your hand the 
 ring of restored fellowship ; clad your feet with 
 the preparation of the gospel of peace; and 
 there will be joy in heaven among the angels 
 over the sinner that repenteth and over the 
 backslider that returneth to his Father’s house. 
 
 This transformation of a sinner into a be- 
 liever is known in doctrinal language as justi- 
 fication and regeneration. These terms may 
 be separated in thought but not in experience. 
 
The Deeper Life 
 
 35 
 
 At the same time that God justifies He also 
 regenerates. Let us look a little at these two 
 things. 
 
 First, justification. The sinner is a law 
 breaker, and under sentence of punishment. 
 In the act of justification God pardons him. 
 But He does more than that ; He treats the sin- 
 ner as if he had never done wrong. In the 
 Scriptures to justify means not to make right- 
 eous , but to declare righteous. It is a term 
 taken from the usages of law, and describes a 
 change in the standing of a person and not in 
 his character. When justified, the sinner 
 stands before the law of God, not merely as 
 a guilty man who has been pardoned, but as 
 an innocent man who never has done wrong. 
 Understand clearly, it is not that the sinner is 
 not guilty and deserving of punishment, but 
 rather that because of Christ’s death in his 
 stead and because of his faith in Christ as his 
 substitute the sinner is treated as if he were 
 innocent. Thus, justification is obtained in a 
 two-fold way, namely: first, by the blood of 
 Christ ; and second, by the faith of the sinner. 
 
 ‘‘Being justified freely by His grace, 
 through the redemption that is in Christ 
 Jesus.” (Romans iii. 24.) 
 
 “Therefor^ being justified by faith, we have 
 
The Crisis of 
 
 36 
 
 peace with God through our Lord Jesus 
 Christ.” (Romans v. 1.) 
 
 Of course the blood of Christ means not 
 only His death but His resurrection as well. 
 
 “Who was delivered for our offenses, and 
 was raised again for our justification.” 
 (Romans iv. 25.) 
 
 Second, regeneration . But now, what is re- 
 generation? We have said that at the time 
 God justifies He also regenerates. Well, 
 justification changes the sinner’s standing , but 
 regeneration changes his character. Justifica- 
 tion gives a new relationship to God, but re- 
 generation gives a new life in God. In other 
 words, justification is the legal transformation 
 of a sinner into a believer, while regeneration 
 is the actual transformation. There are quite 
 a number of Scriptural descriptions of the 
 change wrought in regeneration. Let us 
 notice a few of them: 
 
 I. A new heart and a new spirit. 
 
 “A new heart will I give you, and a new 
 spirit will I put within you ; and I will take 
 away the stony heart out of your flesh, and 
 give you a heart of flesh.” (Ezekiel xxxvi. 
 26.) 
 
 Now, we must recognize that this verse is 
 
The Deeper Life 
 
 37 
 
 part of a passage which refers primarily to 
 Israel, and is yet to be literally fulfilled in the 
 future. But at the same time this section, 
 chapter xxxvi. 25-38, has a deeply spiritual sig- 
 nificance ; and this verse may properly be taken 
 as a promise of new life in Christ. The read- 
 er will notice that the thought of substitution 
 is presented: the old is set aside, and the new 
 is imparted. For the “stony heart” a “heart 
 of flesh” or a “new heart” is given ; and a “new 
 spirit” is implanted. 
 
 II. Born again, or born “from above.” 
 
 “Verily, verily, I say unto thee, except a 
 man be born again (literally from above), he 
 cannot see the kingdom of God.” (John iii. 
 3 -) 
 
 Our Lord's conversation with Nicodemus in 
 the third chapter of John may be regarded 
 as a succession of contrasts. There is, first, 
 the contrast between natural birth and spiri- 
 tual birth, (verses 3-5.) Then there is, second, 
 the contrast between the flesh and the spirit. 
 "That which is born of the flesh is flesh ; and 
 that which is born of the Spirit is spirit.” 
 (v. 6.) And then there is, third, the contrast 
 between “earthly things” and “heavenly 
 things.” (v. 12.) Now the point to be espec- 
 
38 
 
 The Crisis of 
 
 ially noted in this connection is that the new 
 life in God, here described as “born again” 
 and “born of the Spirit” is not of the earth, 
 nor of the flesh; it is “from above” and “of 
 the Spirit.” 
 
 “Which were born, not of blood, nor of 
 the will of the flesh, nor of the will of man, 
 but of God.” (John i. 13.) 
 
 III. A passing from death unto life. 
 
 “Verily, verily, I say unto you, he that 
 heareth My word, and believeth on Him that 
 sent Me, hath everlasting life, and shall not 
 come into condemnation (literally, judgment) ; 
 but is passed from death unto life.” (John v. 
 24.) 
 
 Death is not only the separation of the soul 
 from the body but also the separation of the 
 soul from God. To be cut off from contact 
 with God is death — moral death. Death is 
 one of the terms used in the Scriptures to 
 describe the condition of the sinner. And the 
 imparting of spiritual life is described as a 
 quickening from death. 
 
 “But God who is rich in mercy, for His 
 great love wherewith He loved us, even when 
 we were dead in sins, hath quickened us to- 
 gether with Christ, (by grace are ye saved;) 
 
 “And hath raised us up together, and made 
 
The Deeper Life 
 
 39 
 
 us sit together in heavenly places in Christ 
 Jesus.” (Ephesians ii. 4-6.) 
 
 IV. A new creation. 
 
 “Therefore if any man be in Christ, he is 
 a new creature (literally, creation) ; old things 
 are passed away ; behold all things are become 
 new.” (II. Corinthians v. 17.) 
 
 “For in Christ Jesus neither circumcision 
 availeth anything, nor uncircumcision, but a 
 new creature (literally, creation). (Galatians 
 vi. 15.) 
 
 Here a radical distinction is made between 
 natural life and spiritual life, between the 
 old creation and the new creation. In Romans 
 vi. 4, we read that we are to walk “in newness 
 of life.” In the New Testament there are two 
 Greek adjectives, translated “new ;” one is 
 neos , denoting what is new in time ; the other 
 is kainos , signifying what is new in nature. 
 The word “newness” in the phrase “newness 
 of life” is a noun formed from the latter ad- 
 jective, and denotes a new kind or quality of 
 life. The only other occurrence of this Greek 
 noun in the New Testament is in Romans vii. 
 6 — ” that we should serve in newness of spirit, 
 and not in the oldness of the letter,” — where 
 the meaning is the same, viz., the new kind of 
 life which we receive from the Holy Spirit. 
 
40 
 
 The Crisis of 
 
 “And He that sat upon the throne said: 
 Behold, I make all things new.” (Revelation 
 xxi. 5.) 
 
 V. A partaking of the Divine nature. 
 
 “Whereby are given unto us exceeding great 
 and precious promises ; that by these ye might 
 be partakers of the Divine nature, having es- 
 caped the corruption that is in the world 
 through lust.” (II. Peter i. 4.) 
 
 This is perhaps the nearest approach to a 
 definition of any of the descriptions of regen- 
 eration which we have examined. Almost ex- 
 clusively in the words of Scripture we may 
 say, “to be born from above is to become a 
 partaker of the Divine nature.” Dr. A. J. 
 Gordon says: “Regeneration is the communi- 
 cation of the Divine nature to man by the 
 operation of the Holy Spirit through the 
 Word.” In the new birth there is both an 
 operation of the Spirit of God and an agency 
 of the Word of God. 
 
 “Jesus answered, Verily, verily, I say unto 
 you, Except a man be born of water and of the 
 Spirit, he cannot enter into the kingdom of 
 God.” (John iii. 5.) 
 
 “Being born again, not of corruptible seed, 
 but of incorruptible, by the Word of God, 
 
The Deeper Life 41 
 
 which liveth and abideth forever.” (I. Peter 
 
 »• 23.) 
 
 Mysterious in all its varied forms is the 
 nature of life. All we know is something of 
 its characteristics. We know, for example, 
 that there are different grades of life, each 
 grade separate and distinct from all the others. 
 Thus, a product of the vegetable kingdom can 
 never become a product of the animal king- 
 dom. Between the two kingdoms there is an 
 impassable gulf. Again, an animal can never 
 develop into a man. The theory of evolution is 
 now being abandoned by some of its former 
 ablest supporters. To borrow a figure, your 
 pet dog can never be as one of the children. 
 It has the nature and mind of a dog; and no 
 amount of petting or training can make it any- 
 thing else but a dog. It cannot enter intelli- 
 gently into the sympathies and interests of the 
 family circle. In like manner, a sinner can- 
 not grow into a Christian. The mightiest phil- 
 osopher that ever lived can never by natural 
 process become a child of God. Jesus said: 
 “That which is born of flesh is flesh : and that 
 which is born of the Spirit is spirit/’ (John 
 iii. 6.) An amiable disposition, a gentle spirit, 
 a courteous manner, personal charm, and ster- 
 
42 
 
 The Deeper Life 
 
 ling worth — all these things are desirable and 
 perhaps essential qualities of moral character, 
 but of themselves they do not furnish evidence 
 of the possession of spiritual life. The new 
 birth is not education, nor culture, nor charac- 
 ter. It is life, a new life, eternal life, the very 
 life of God in the soul of man. As some one 
 has said, 'The Christian life is a Chrtst-life.” 
 
Chapter III. 
 
 IN THE WILDERNESS 
 
 T is a great thing to be saved. But 
 salvation is only the letter A of 
 the alphabet of Christian experi- 
 ence. In emphasizing the impor- 
 tance of sanctification it is unnec- 
 essary to minimize the equal im- 
 portance of regeneration. It is 
 to be feared that some persons are 
 striving to understand the deeper truths of the 
 Gospel who have never received spiritual life. 
 
 There is joy in heaven and on earth when 
 a soul is born into the kingdom of God. The 
 heart of the new convert overflows with 
 peace and gladness, and his lips are filled with 
 praises to God. The language of his soul is : — 
 
 “He brought me out of the miry clay, 
 
 He put my feet on the rock to stay; 
 
 He puts a song in my heart to-day, 
 
 A song of praise, Hallelujah !” 
 
 It is a good thing for the children of God 
 to recall the time of their first love. You re- 
 member, beloved, how it all was. You lived 
 in a new world. The Divine light and heaven- 
 
44 
 
 The Crisis of 
 
 ly glory in your soul were reflected upon your 
 surroundings. Everything looked different. 
 Even the most familiar things were not quite 
 the same. There was a new light upon sea 
 and sky. The birds sang more sweetly. The 
 grass was greener. All nature in its varied 
 forms spoke to you in voices which before you 
 could not understand. 
 
 “Everywhere, everywhere, 
 
 In the earth, and sea, and air, 
 
 God, His wond’rous works declare, 
 
 God is present everywhere.” 
 
 You were never so happy before in all your 
 life. Cares and responsibilities sat lightly upon 
 you. You seemed to be walking on air. Life 
 wore on like a beautiful dream, full of heaven- 
 ly romance, and you often found yourself 
 wondering if it could all be real. It seemed 
 almost too good to be true. Of course such 
 manifestations of spiritual exaltation are rare- 
 ly present in every instance in their full inten- 
 sity, for the temperament and training of 
 Christians modify and color their religious ex- 
 perience. 
 
 After a little, however, a change came. It 
 was not, perhaps, that the heavenly light in 
 the soul faded, not that the Divine glory 
 grew dim, nor yet that the song of praise died 
 
The Deeper Life 
 
 45 
 
 out on the lips. But somehow things were 
 not the same. Temptations came which were 
 not overcome. You found that you did not 
 have the mastery over sin. The first fall took 
 you by surprise ; you were not prepared for it. 
 You were cast down, and waves of disappoint- 
 ment broke over your soul. But you took the 
 matter to your Saviour. In grief and peni- 
 tence you told Him all about it. Easily and 
 quickly you found forgiveness and restoration, 
 and then went on your way rejoicing with re- 
 newed confidence ; but soon the experience was 
 repeated. You wondered what it all meant. 
 Though tempted to do so, you could not doubt 
 your conversion. But you became discour- 
 aged. You found your experience uneven and 
 your path crooked. One day you were on the 
 mountain singing; the next you were in the 
 valley sighing. Yet you had the sense of the 
 Saviour’s presence. Your heart was often 
 warmed by His love. Indeed, His love seemed 
 never more tender than when you came to 
 Him in defeat. Moreover, you had answers to 
 prayer. You were, however, conscious of 
 much weakness and many failures in your life. 
 As you prayerfully studied the Bible and 
 learned that God is holy and that He hates 
 sin and requires His children to be free from 
 
46 
 
 The Crisis of 
 
 it, your heart gladly responded, and you longed 
 to be pure. But somehow you found that 
 you could not overcome the evil in your life. 
 You discovered the presence of something 
 within which resisted God, rebelled against 
 His law, and continually brought you into the 
 bondage of defeat. You began to struggle 
 against this inner enemy of your soul. You 
 promised the Lord that you would not sin, 
 but you could not keep your promise. Will 
 power was exerted but did not avail. Resolu- 
 tions were made but broken as often as made. 
 The love of sin was gone, but its power was 
 not destroyed. 
 
 Such an experience as this comes to every 
 child of God. It corresponds spiritually to the 
 wilderness wanderings of the children of 
 Israel. In Christian typology Egypt repre- 
 sents the world; the crossing of the Red Sea 
 represents separation from the world, or con- 
 version ; the passage of the Jordan represents 
 the death of self ; and the land of Canaan rep- 
 resents sanctification, or the rest of faith that 
 remaineth for the people of God. But be- 
 tween the Red Sea and the River Jordan was 
 the Wilderness of Sinai, in which for nearly 
 forty years the Israelites wandered. This des- 
 ert life was characterized by a “mixed multi- 
 
Tbs? Deeper Life 
 
 47 
 
 tude” and a mixed experience. On the one 
 hand, there were many manifestations of 
 Divine favor and blessing. The pillar of cloud 
 and fire led the people in the way, and de- 
 livered them from their enemies. (Exodus 
 xiii. 21, 22.) There were the sweetened waters 
 of Marah, with the statute and promise of 
 physical healing. (Exodus xv. 23-26.) There 
 were the twelve wells of Elim and the seventy 
 palm trees, speaking of refreshment and spiri- 
 tual rest. (Exodus xv. 27.) Then there was 
 the manna, which fell every morning and fed 
 the people throughout their journey. (Exodus 
 xvi. 1-5, 14-25.) And then there was the 
 smitten rock, which followed them and satis- 
 fied their thirst. (Exodus xvii. 1-7.) Surely, 
 the wilderness was a place of Divine presence, 
 Divine preservation, Divine promise, and 
 Divine performance. God entered the desert 
 with His people, went with them through all 
 their pilgrimage, and abundantly blessed them. 
 
 But on the other hand, the wilderness was a 
 place of testing and trial, ending in defeat and 
 disaster. The Israelites murmured against 
 Moses aad Aaron. (Exodus xvi. 3.) They 
 longed for the cucumbers, the melons, the 
 leeks and onions, and the garlick of Egypt. 
 (Numbers xi. 5.) Their souls loathed the 
 
48 
 
 The Crisis of 
 
 light manna, and they lusted for flesh; and 
 because of this they were bitten by the fiery 
 serpents. (Numbers xxi. 1-9.) Moreover, the 
 people often disobeyed the Lord ; and finally, 
 at KadeshBarnea, they openly rebelled against 
 Him by refusing at His command to enter the 
 land of promise. They lost their inheritance 
 through unbelief : 
 
 “But with whom was He grieved forty 
 years? Was it not with them that had sinned, 
 whose carcases fell in the wilderness? And 
 to whom sware He that they should not enter 
 into His rest, but to them that believed not? 
 So we see that they could not enter in because 
 of unbelief.” (Hebrews iii. 17-19.) 
 
 Thus, with all their blessing, those forty 
 years made a record of constant disobedience, 
 continual defeat, and consequent disaster. The 
 end was death. A whole generation, save 
 Caleb and Joshua, perished in the wilderness. 
 
 Now, the giving of the law at Mount Sinai 
 was largely the occasion of this mixed ex- 
 perience of the Israelites. The law was indeed 
 a revelation of the holiness and justice of God. 
 Moreover, it was a Divine standard of human 
 character and conduct. But the law also re- 
 vealed the sin of the people and stirred up the 
 evil in their hearts to rebellion against God. 
 
The Deeper Life 
 
 49 
 
 It was not that the law was at fault. Indeed, 
 the law was holy, just, and good. (Romans 
 vii. 12 .) Nor was the law in any wise a min- 
 ister of sin. The fault lay, not at all with 
 the law, but entirely with the people. It was 
 powerless because of their weakness. As the 
 reward of obedience the law promised life; 
 but as the penalty of disobedience it threat- 
 ened death. 
 
 “Ye shall therefore keep My statutes, and 
 My judgment; which if a man do, he shall 
 live in them: I am the Lord.” (Leviticus xviii. 
 5 -) 
 
 “The soul that sinneth, it shall die.” (Eze- 
 kiel xviii. 20.) 
 
 Moreover, while the law upheld the stand- 
 ard of perfect righteousness, it also condemned 
 any departure therefrom. 
 
 “Cursed is every one that continueth not 
 in all things which are written in the book of 
 the law to do them.” (Galatians iii. io.) 
 
 Since, however, none of the Israelites could 
 keep the law, all were brought under its curse. 
 Indeed, it was not the Divine intention that the 
 law should be kept. Its purpose was rather to 
 include all under sin, in order that all might 
 be saved by grace. So, when the law had done 
 its work of revealing and condemning sin, 
 
50 
 
 The Crisis of 
 
 the guilty and penitent Israelite came to the 
 tabernacle with its priesthood and sacrifices, 
 speaking of redemption by blood. Thus the 
 law was a “schoolmaster” to bring sinners 
 to Christ. (Galatians iii. 19-24.) 
 
 This mixed religious experience is also un- 
 folded in the seventh chapter of Romans, 
 which may be regarded as the New Testament 
 counterpart of the wilderness journeyings of 
 the Israelites. The man there portrayed be- 
 gins his Christian life like a happy child in 
 his father’s house. He has been saved and his 
 life is full of joy and praise. But as soon 
 as the revelation of God’s holy law is made to 
 his heart, the whole situation is changed. 
 
 Suddenly he becomes alive to a depth of 
 iniquity within, whose presence he had not 
 suspected. The old nature is laid bare in all 
 its exceeding sinfulness and implacable en- 
 mity against God. And yet the man has the 
 witness of the new Divine life received 
 through the birth from above. Let us look a 
 little at this graphic portrayal, noticing the 
 contending forces, the unequal contest, and the 
 hopeless defeat. 
 
 First , the contending forces. 
 
 There are two opposing forces — the “I” 
 of the natural life and the “I” of the spiritual 
 
The Deeper Life 
 
 5i 
 
 life. The “I” of the natural life, “the old man,” 
 the Apostle variously calls “the flesh” (verse 
 5) ; “sin” (v. 17) ; “the body of this death,” 
 (v. 24) ; and “I myself” (verse 25). On the 
 other hand, he refers to the “I” of the spiritual 
 life as “the inward man” (verse 22) ; “the 
 mind” or “my mind” (verses 23, 25). 
 
 Second , the unequal contest. 
 
 These two forces are opposite in character 
 and antagonistic in operation. Jesus said, 
 “That which is born of the flesh is flesh ; and 
 that which is born of the Spirit is spirit.” 
 (John iii. 6.) Like oil and water they do not 
 mix; and they will not dwell peaceably to- 
 gether. Unceasingly they contend with each 
 other for the mastery. The battle-ground is 
 the Christian’s heart, and the coveted prize is 
 the Christian’s life. But the contest is un- 
 equal ; for while the new man of the heart 
 struggles on alone, the old man is re-inforced 
 by the condemning power of the law and by 
 the subtle wiles of Satan. It is true that the 
 personality of the Devil does not stand out 
 prominently in the chapter; but the flesh is 
 always one of his fields of operation. More- 
 over, in the unequal conflict with the flesh, 
 fortified by the powers of darkness, the Chris- 
 tian is like a babe in a den of lions. Listen 
 
 ll OF ILL LIBc 
 
52 
 
 The Crisis of 
 
 to some of the echoes of the warfare which 
 show how bravely but helplessly the Christian 
 struggles alone: 
 
 “Nay, I had not known sin, but by the law : 
 for I had not known lust, except the law had 
 said, Thou shalt not covet. 
 
 “But sin, taking occasion by the command- 
 ments, wrought in me all manner of concupis- 
 cence. For without the law sin was dead. 
 
 “For I was alive without the law once ; but 
 when the commandment came, sin revived, 
 and I died^ (verses 7-9.) 
 
 “For we know that the law is spiritual ; but 
 I am carnal, sold under sin. 
 
 “For that which I do I allow not ; for what 
 I would, that do I not; but what I hate, that 
 do I. 
 
 “If then I do that which I would not, I con- 
 sent unto the law that it is good.” (verses 
 14-16.) 
 
 “For the good that I would I do not; but 
 the evil which I would not, that I do. 
 
 “Now if I do that I would not, it is no more 
 I that do it, but sin that dwelleth in me. 
 
 “I find, then, a law, that when I would do 
 good, evil is present with me. 
 
 “For I delight in the law of God after the 
 inward man : 
 
The Deeper Life 
 
 53 
 
 “But I see another law in my members, war- 
 ring against the law of my mind, and bringing 
 me into captivity to the law of sin which is 
 in my members.” (verses 19-23.) 
 
 Third, the hopeless defeat. 
 
 Worn out at last by his weary struggle and 
 fruitless efforts the Christian reluctantly gives 
 up the unequal contest. He is unable single- 
 handed to subdue sin and conquer self. Hear 
 his despairing cry, as he realizes that he is 
 worsted in the fight : 
 
 “O wretched man that I am! Who shall 
 deliver me from the body of this death ?” 
 (verse 24.) 
 
 But his cry for re-inforcements is heard ; 
 and just before he sinks under a threatening 
 mortal blow of his enemy, the Deliverer ap- 
 pears on the scene, riding triumphantly over 
 the foe. “Who is this that cometh from 
 Edom, with dyed garments from Bozrah? 
 this that is glorious in His apparel, travelling 
 in the greatness of His strength ? I that speak 
 in righteousness, MIGHTY TO SAVEr 
 Exultantly the Christian shouts, “I thank God 
 through Jesus Christ our Lord.” (verse 25.) 
 
 Now, just what does this mixed Christian 
 experience mean? In a word, it means that we 
 know Christ as our righteousness but not as 
 
54 
 
 The Crisis of 
 
 our sanctification. We are converted, but we 
 have not been made partakers of His holiness. 
 Mighty is the transformation wrought by con- 
 version and the new birth ; but after all, these 
 are only the initial experiences of the Christian 
 life. We get a good deal, but we do not get 
 everything, in conversion. Nor does conver- 
 sion give us the germ, the embryo, out of 
 which everything comes by a process of 
 growth and development. Conversion imparts 
 a new spiritual life and takes away the love of 
 sin, but it does not change the old heart nor 
 destroy the power of sin. Conversion alone 
 means constant struggles and certain defeats 
 in warfare with sin and self. Victory is 
 assured only through the reception of the 
 Holy Spirit and the indwelling of the risen 
 Christ. But this involves a new experience, a 
 second definite work of grace — a crisis as 
 radical and revolutionary as the crisis of the 
 new birth. In regeneration, we pass out of 
 death into life ; but in sanctification we pass 
 out of the self-life into the Christ-life. In re- 
 generation we receive a “new spirit in sanc- 
 tification we receive the Holy Spirit to indwell 
 the “new spirit. ,> 
 
 “ a new spirit will I give you ; 
 
 “ and I will put My Spirit within 
 
The Deeper Life 
 
 55 
 
 you, and cause you to walk in My statutes, 
 and ye shall keep My judgments, and do them.” 
 (Ezekiel xxxvi. 26, 27.) 
 
 Beloved, have you a mixed Christian ex- 
 perience — occasional victories but more fre- 
 quent defeats in your struggles to subdue sin 
 and conquer self? Then you are living ii> 
 the wilderness. You are living in the 
 seventh chapter of Romans. You have 
 taken Christ as your Saviour ; you have be- 
 come a child of God ; you have received the wit. 
 ness of the Spirit; you are assured that you 
 are “accepted in the Beloved.” But you have 
 come under the convicting power of the law ; 
 and in its light you have seen the depth of 
 iniquity in your heart. Your efforts to please 
 God have failed. Your struggles against 
 temptation have worn you out. Have you 
 become discouraged ? Have you begun to 
 wonder if this is all the Christian life means — 
 unsatisfied longings and constant defeats ? 
 Have you about settled down in grim deter- 
 mination to fight out the battle as best you 
 can? Has the despairing cry that was wrung 
 from Paul’s anguished heart escaped your 
 lips? “Oh, wretched man that I am! Who 
 shall deliver me from the body of this death ?” 
 
 Struggling child of God, I come to you 
 
56 
 
 The Crisis of 
 
 as the bearer of good news. I tell you that 
 just beyond the wilderness lies the Land of 
 Promise, where you will find rest and faith, 
 victory instead of defeat, and complete satis- 
 faction for every spiritual longing. I tell 
 you that after the seventh chapter comes the 
 eighth chapter of Romans, with its power over 
 sin, its victory over self, and its fulness of 
 blessing in Christ Jesus. The seventh chapter 
 represents the best the believer can do alone: 
 the eighth chapter represents the best Christ 
 can do in the believer. The one is a sad story 
 of darkness, disaster, and despair : the other is 
 a glorious record of light, life, and liberty. 
 What makes all this vast difference? The 
 abiding presence and personal indwelling 
 of the Holy Ghost. In the seventh 
 chapter, the Holy Ghost is not seen ; 
 the believer fights his battles alone against 
 the triple power of the world, the flesh, and the 
 devil. But in the eighth chapter the Holy 
 Ghost is introduced; He personally indwells 
 the believer, and gives him complete and 
 glorious triumph over all his foes. In a word, 
 in the seventh chapter the Holy Ghost is with 
 the believer ; but in the eighth chapter He is 
 zvithin him. The keynote of the seventh 
 chapter of Romans is : 
 
The Deeper Life 
 
 57 
 
 “But I see another law in my member, war- 
 ring against the law of my mind, and bringing 
 me into captivity to the law of sin and death.” 
 (verse 23.) 
 
 The keynote of the eighth chapter, however, 
 is : 
 
 “For the law of the Spirit of life in Christ 
 Jesus hath made me free from the law of sin 
 and death.” (verse 2.) 
 
 Beloved, may you leave the wilderness with 
 its disappointment, defeat, and despair, and 
 enter the Land of Promise with its milk and 
 honey and corn and oil and wine. May you 
 move out of the seventh chapter of Romans 
 with its strain, struggle and sorrow, and live 
 in the eighth chapter with its rest and peace 
 and joy and power and triumph. Then 
 through the indwelling of the blessed Com- 
 forter you will be victorious over sin ; you will 
 walk well pleasing unto God ; and your life 
 will be “one glad, sweet song.” 
 
Chapter IV. 
 
 THE POISON OF SIN 
 
 HAT, then, is the cause of the 
 Wilderness Experience of the 
 Christian, and what is the cure? 
 These questions lead us at once 
 into the heart of our theme. Brief- 
 ly, we may say, the cause of the 
 continual struggles and constant 
 defeats after conversion is the 
 Satanic poison of sin. And the Divine anti- 
 dote for the Satanic poison of sin is Holiness. 
 But what is sin? 
 
 The origin of sin is wrapped in obscurity; 
 the Scriptures throw little light on the subject. 
 Its introduction into the human race, however, 
 is recorded in the third chapter of Genesis., 
 It came in a four-fold way, viz., 
 
 1. Through woman’s deception. (I. Tim- 
 othy ii. 14.) 
 
 2. Through man’s disobedience. (Romans 
 V. 9.) 
 
 Through the serpent's enticement, 
 f Genesis iii. 1-6.) 
 
 4. Through Satan’s malignity. (Revela- 
 tion xii. 9.) 
 
The Deeper Life 
 
 59 
 
 Sin is a sad and terrible reality. This fact 
 may be proved in three ways, namely: the 
 teaching of Scripture, the testimony of man- 
 kind, and the witness of consciousness. 
 
 The teaching of the Scriptures is clear and 
 unmistakable; for example: 
 
 “Behold the Lamb of God, which taketh 
 away the sin of the world.” (John i. 29.) 
 
 “For all have sinned and come short of the 
 glory of God.” (Romans iii. 23.) 
 
 “But the Scriptures hath concluded all 
 under sin , that the promise by faith might be 
 given to all them that believe.” (Galatians iii. 
 22.) 
 
 The testimony of mankind to the fact of sin 
 has been enacted into governmental legisla- 
 tion, has found recognition in every false re- 
 ligion, and is reflected in secular literature. 
 The Roman philosopher Seneca said: “We 
 
 have all sinned, some more and some less.” 
 The Roman poet Ovid wrote: “We all strive 
 for what is forbidden.” Goethe, the German 
 poet and philosopher, confessed, “I see no 
 fault which I myself might not have com- 
 mitted.” A Chinese proverb runs, “There 
 are two good men ; one is dead, and the othe:' 
 is not yet born.” 
 
 Consciousness gives no uncertain witness to 
 
6o 
 
 The Crisis of 
 
 the existence of sin. Every one knows that he 
 is a sinner. No one of responsible years has 
 ever lived free from the sense of personal 
 guilt and moral defilement; remorse of con- 
 science for wrong doing hounds all the sons 
 and daughters of Adam ; while the sad and 
 terrible consequences of sin are seen in the 
 mental, moral, and physical deterioration of 
 the race. 
 
 But men do not agree with the testimony 
 of God that sin is “exceeding sinful/’ There 
 are those who go so far as to deny the very 
 existence of sin. Others regard it as an acci- 
 dent or as an infirmity or disease. Some in- 
 deed call it “an amiable weakness.” Others 
 still, consider it as fatalism — a dread neces- 
 sity to mortal existence. And not a few look 
 upon sin as not altogether undesirable — as a 
 sort of means of grace which is an aid to 
 humility. 
 
 Now, in order to get a clear understanding 
 of what sin is, let us examine the Scriptures. 
 
 I. Words for Sin in the Old Testament. 
 
 i. The most common Hebrew word for sin 
 signifies, literally, to miss the mark. In the 
 original sense it is found in Judges xx. 16: 
 “Among all this people there were seven hun- 
 dred chosen men, left-handed, every one could 
 
The Deeper Life 
 
 61 
 
 sling a stone at a hair breadth, and not miss.” 
 With its derivative forms this word means 
 any moral deviation from the Divine goal: — 
 a going beyond, a coming short, or a falling 
 aside. 
 
 '‘If thou doest well, shalt thou not be ac- 
 cepted? and if thou doest not well, sin lieth 
 (literally, croucheth like a wild beast) at the 
 door.” (Genesis iv. 7.) 
 
 Not only wilful and ignorant acts of sin 
 but also evil states and dispositions are in- 
 cluded within the scope of this Hebrew word. 
 
 2. Another word signifies bent or twisted 
 (see Isaiah xxi. 3), and means moral perverse- 
 ness or iniquity — “the distortion of nature 
 caused by evil doing.” Our English word 
 wrong, i. e. that which is wrung out, of course, 
 expresses the idea exactly. 
 
 “I acknowledged my sin unto Thee, and 
 mine iniquity have I not hid. I said, I will 
 confess my transgressions unto the Lord ; and 
 Thou forgavest the iniquity of my sin !’ 
 (Psalm xxxii. 5.) 
 
 3. Another word, whose root signifies 
 stormy excitement, means the habit of evil ; 
 sin in the disposition. It is the opposite of 
 righteousness. 
 
 “But the wicked are like the troubled sea, 
 
6 2 
 
 The Crisis of 
 
 when it cannot rest, whose waters cast up mire 
 and dirt. There is no peace, saith my God, 
 to the wicked.” (Isaiah lvii. 20, 21.) 
 
 4. Another word is used for a revolt against 
 rightful authority ; that is, apostacy, or re- 
 bellion. It is commonly translated in the A. 
 V. by the word “transgression.” 
 
 “For I acknowledged my transgression ; and 
 my sin is ever before me.” (Psalm li. 3.) 
 
 5. Another word means to cross over a 
 line ; or, go beyond. It is usually rendered in 
 the A. V. “transgress.” 
 
 “Thou hast proved mine heart; Thou hast 
 visited me in the night; Thou hast tried me, 
 and shalt find nothing ; I am purposed that my 
 mouth shall not transgress .” (Psalm xvii. 
 
 3) 
 
 6. Another word, which literally signifies 
 to blow, represents sin in the aspect of vanity 
 or nothingness. 
 
 “Behold, they are all vanity ; their works are 
 nothing; their molten images are wind and 
 confusion.” (Isaiah xli. 29.) 
 
 7. Still another word refers to the hard- 
 ening of the heart — the highest degree of sin ; 
 stubbornness, obduracy. 
 
 “And the Lord said unto Moses, When thou 
 goest to return unto Egypt, see that thou do 
 
The Deeper Life 
 
 63 
 
 all these wonders before Pharoah, which I 
 have put in thine hand; but I will harden his 
 hearty that he will not let My people go.” 
 (Exodus iv. 21.) That is, the Lord gave 
 Pharoah up to the hardening of his own 
 heart. See also Joshua xi. 20; I. Samuel vi. 
 6; Psalm xcv. 8; Proverbs xxviii. 14; Mark 
 viii. 17; John xii. 40; Romans ix. 18; Hebrews 
 iii. 8, 15; iv. 7. 
 
 But the Hebrew words that are translated 
 sin or that mean sin in one form or another 
 are far too numerous to be considered separ- 
 ately. But among those that remain the fol- 
 lowing may be mentioned : fault, Leviticus iv. 
 3; go astray, Leviticus iv. 13; transgress 
 through ignorance, Leviticus iv. 13; wander, 
 Ezekiel xxxiv. 6; backslide, Psalm cxix. 21; 
 guilt or guilt offering, Isaiah liii. 10; error, or 
 failure, Leviticus xix. 17; trespass, Proverbs 
 x. 12) mischief, Psalm xciv. 20; misery, Hab- 
 bakuk i. 13; et., etc. 
 
 II. Words for Sin in the New Testament. 
 
 1. It is remarkable that in the New Testa- 
 ment Greek, as well as in the Old Testament 
 Hebrew, the most common word for sin sig- 
 nifies, literally, to miss the mark . This word 
 occurs one hundred and seventy-four times, 
 seventy-one times in the writings of the Apos- 
 
The Crisis of 
 
 64 
 
 tie Paul. It expresses the state of iniquity as 
 well as the act of sin. 
 
 “For all have sinned and come short of the 
 glory of God.” (Romans iii. 23.) 
 
 Thus, sin is a "coming short of the glory of 
 God.” 
 
 “Wherefore, as by one man sin entered into 
 the world, and death by sin; and so death 
 passed upon all men, for that all have sinned.” 
 (Romans v. 12.) 
 
 2. Another word means the over-passing or 
 over-stepping of a line of duty. It is always 
 used of the “violation of a positive law, an 
 express precept with an express sanction.” 
 
 “ And Adam was not deceived, but the 
 woman being deceived was in the transgress- 
 ion.” (I. Timothy ii. 14). 
 
 3. Another word means a fall or failure — 
 a falling where one should have stood. 
 
 “Brethren, if a man be overtaken in a fault, 
 ye which are spiritual, restore such an one in 
 the spirit of meekness; considering thyself, 
 lest thou also be tempted.” (Gal. vi. 1.) 
 
 This Greek word is variously translated in 
 the A. V., viz., trespass, Matthew vi. 14 ; sins, 
 Ephesians i. 7; faults, James v. 16. 
 
 4. Another word means lawlessness, or 
 anarchy. 
 
The Deeper Life 
 
 e>5 
 
 “Whosoever committeth sin transgresseth 
 also the law; for sin is lawlessness/' (I. John 
 iii. 4.) 
 
 5. Another word means ignorance of what 
 one should have known. 
 
 “But into the second went the high priest 
 alone once every year, not without blood, 
 which he offered for himself and for the 
 errors of his people." (Hebrews ix. 7.) 
 
 6. Another word means the diminishing of 
 that which one should have rendered in full. 
 
 Now, therefore, there is utterly a fault 
 among you, because ye go to law one with 
 another. Why do ye not rather take wrong? 
 Why do ye not rather suffer yourselves to be 
 defrauded?" (I. Corinthians vi. 7.) 
 
 7. Another word means disobedience to a 
 voice. 
 
 “For if the word spoken by angels was 
 steadfast, and every transgression and dis- 
 obedience received a just recompense of re- 
 ward ; How shall we escape, if we neglect so 
 great salvation. . . " (Hebrews ii. 2,3.) 
 
 8. Still another word means a debt or an 
 offense. 
 
 “And forgive us our debts , as we forgive 
 our debtors." (Matthew vi. 12.) 
 
 Instances of other New Testament words 
 
66 
 
 The Crisis of 
 
 which describe various forms of sin are: — 
 ungodliness, unrighteousness, Romans i. 18; 
 lust, Romans i. 24; fornication, wickedness, 
 covetousness, maliciousness, envy, deceit, mal- 
 ignity, murder, Romans i. 29, 31 ; enmity, 
 Romans viii. 7; flesh, adultery, uncleanness, 
 lasciviousness, idolatry, witchcraft, hatred, 
 variance, emulations, drunkenness, revellings, 
 Galatians v. 19-21 ; evil, bitterness, wrath, 
 anger, clamour, malice, Ephesians iv. 31, etc., 
 etc. 
 
 III. Scripture Definitions of Sin. 
 
 There are in the Scriptures seven definitions 
 of sin. 
 
 1. Proverbs xxi. 4: “A high look, and a 
 
 proud heart, and a sowing of the wicked is 
 sin.” 
 
 2. Proverbs xxiv. 9 : “The thought of fool- 
 ishness is sin.” The word thought here has 
 the force of pre-meditation. 
 
 3. John xvi. 8, 9: “And when He is come 
 He will reprove the world of sin, and of right- 
 eousness, and of judgment; Of sin because 
 they believe not on Me.” 
 
 4. Romans xiv. 23: “Whatsoever is not 
 
 of faith is sin.” 
 
 5. James iv. 17: “Wherefore to him that 
 
The Deeper Life 6 7 
 
 knoweth to do good and doeth it not, to him 
 it is sin.” 
 
 6. I. John iii. 4: “Sin is the transgression 
 of the law.” (R. V. lawlessness.) 
 
 7. I. John v. 17: “All unrighteousness is 
 
 sin.” 
 
 IV. Theological Definitions of Sin. 
 
 The following definitions of sin are based on 
 the Scriptures. 
 
 1. Sin is the transgression of, or lack of 
 conformity to, the law of God. 
 
 2. Sin is inordinate desire, or concupi- 
 scence. 
 
 3. Sin is deficiency of love to God and man. 
 
 4. Sin is preference of self to God. 
 
 5. Sin is insubordination. 
 
 6. Sin is lack of conformity to God or His 
 moral law in act , disposition, or state. 
 
 V. Summary of Scripture Teaching Con- 
 cerning Sin. 
 
 A careful review of the teaching of the 
 Scriptures concerning sin, which has here 
 been presented, discloses the fact that sin may 
 be viewed in four aspects, namely: towards 
 God, towards the Divine Law, towards man, 
 and towards self. 
 
 First, towards God sin is either rebellion or 
 failure to love Him supremely. 
 
68 
 
 The Crisis of 
 
 a . Rebellion : 
 
 “For rebellion is as the sin of witchcraft, 
 and stubbornness is as iniquity and idolatry.” 
 (I. Samuel xv. 23.) 
 
 b. Failure to love Him supremely: 
 
 “And thou shalt love the Lord thy God 
 with all thine heart, and with all thy soul, 
 and with all thy might.” (Deuteronomy vi. 
 5 ; see also Mark xii. 30.) 
 
 Second, towards the Divine Law sin is 
 either wilful transgression or violation 
 through ignorance. 
 
 a. Wilful transgression. 
 
 “But the soul that doeth ought presumptu- 
 ously (literally, with a high hand), whether 
 he be born in the land or a stranger, that soul 
 shall be cut off ; his iniquity shall be upon 
 him.” (Numbers xv. 30; see also Psalm xix. 
 I 3-) 
 
 b. Violation through ignorance. 
 
 “And if any soul sin through ignorance, 
 then he shall bring a she goat of the first year 
 for a sin offering.” (Numbers xv. 27; see 
 also Hebrews ix. 7.) 
 
 Third, towards man sin is either injustice 
 or failure to love him as one self. 
 
 a. Injustice. 
 
 “Thou shalt not defraud thy neighbor, 
 
The Deeper Life 
 
 69 
 
 neither rob him; the wages of him that is 
 hired shall not abide with thee all night until 
 the morning.” (Leviticus xix. 13; see also 
 Micah vi. 8 ; Romans i. 18) 
 
 b. Failure to love him as oneself. 
 
 “But thou shalt love thy neighbor as thy- 
 self.” Leviticus xix. 18; see also Mark xii. 
 
 31) 
 
 Fourth, towards oneself sin is either self- 
 ishness or corruption. 
 
 a. Selfishness. That is “selfness ;” or, the 
 self-life. 
 
 “ If any man will come after Me, let 
 
 him deny himself, and take up his cross and 
 follow Me,” (Matthew xvi. 25.) 
 
 “He that loveth his life shall lose it.” (John 
 xii. 25.) 
 
 b. Corruption. 
 
 “Behold, I was shapen in iniquity; and in 
 sin did my mother conceive me.” (Psalm li. 
 5 -) 
 
Chapter V. 
 
 THE ANTIDOTE FOR SIN 
 
 Holiness in the Old Testament. 
 
 THE Divine antidote for the Satanic 
 poison of sin is holiness. We have 
 M7 seen what sin is. Now let us try 
 to understand what holiness is. 
 
 Wi We will study the subject, first 
 
 W in the Old Testament, and then in 
 \ the New Testament. 
 
 J Holiness is an attribute of God 
 and a requirement of the people of God. 
 
 “And the Lord spake unto Moses saying, 
 Speak unto the children of Israel, and say unto 
 them Ye shall be holy; for I the Lord your 
 God am holy.” (Leviticus xix. i, 2.) 
 
 “Sanctify yourselves therefore, and be ye 
 holy: for I am the Lord your God.” (Leviti- 
 cus xx. 7.) 
 
 “Thou shalt sanctify him therefore; for he 
 offereth the bread of thy God ; he shall be holy 
 unto thee ; for I the Lord, which sanctify 
 you, am holy.” (Leviticus xxi. 8.) 
 
 “But as He which calleth you is holy, so 
 be ye holy in all manner of conversation; 
 
The Deeper Life 
 
 71 
 
 because it is written, Be ye holy; for I am 
 holy.” (I. Peter i. 16.) 
 
 As a Divine attribute holiness is purity , and 
 purity is essential to the Being of God. 
 God is a Being Who in nature, position, and 
 attributes is separate from all other beings, 
 and is pure from every thought, feeling, and 
 deed of evil. The people of God, therefore, 
 are to separate themselves from the world and 
 from the things of the world and, like God, 
 be pure from every thought, feeling, and deed 
 of evil. Thus, as a requirement of believers 
 holiness or sanctification — the two words have 
 the same meaning and are inter-changeable in 
 use — is purity; and when he takes Christ to 
 be “made unto him sanctification,” the child 
 of God becomes partaker of the purity of God 
 in Christ through the personal indwelling of 
 the Holy Ghost. 
 
 I. The Signification of the word for Holi- 
 ness. 
 
 The Hebrew word commonly translated 
 holy or holiness in the Authorized Version is 
 Kadesh. In its various forms it signifies the 
 being set apart for the ivork of God. The 
 nearest English equivalent of the Hebrew 
 word is sacred. Says Canon Girdlestone ; “The 
 terms 'sanctification’ and 'holiness’ are now 
 
72 
 
 The Crisis of 
 
 used so frequently to represent moral and 
 spiritual qualities, that they hardly convey to 
 the reader the idea of the position or rela- 
 tionship as existing between God and some 
 person or thing consecrated to Him ; yet this 
 appears to be the real meaning of the word/' 
 Separation for service — this is the fundamental 
 idea of the Hebrew word “Kadesh.” 
 
 II. The Application of the word for Holi- 
 ness. 
 
 The Hebrew word has a varied application. 
 
 First , to Places and Objects; for example: 
 
 1. Heaven is holy, Psalm xx. 6. 
 
 2. Mount Sinai was holy, Psalm lxviii. 17. 
 
 3. The land of Canaan was holy, Zechar- 
 iah ii. 13. 
 
 4. The ground where Jehovah revealed 
 Himself to Moses was holy, Exodus iii. 5. 
 
 5. The king's chapel was holy, Amos vii. 13. 
 
 6. The house or field set apart for God was 
 holy, Leviticus xxvii. 14, 16. 
 
 7. The City of Jerusalem was holy, Nehe- 
 miah xi. 1. 
 
 8. The walls and gates of the city were holy, 
 Nehemiah iii. 1. 
 
 9. The tabernacle was holy, Exodus xxix. 
 
 43 * 
 
The Deeper Life 
 
 73 
 
 io The temple was holy, I. Kings ix. 3. 
 
 11. The hill of Zion was holy, Psalm ii. 6. 
 
 1 2. The camp of Israel was holy, Deuter- 
 onomy xxiii. 14. 
 
 13. The sanctuary was holy, Exodus xxv. 8. 
 
 14. The altar was holy, Exodus xxix. 36. 
 
 15. The gifts and offerings placed on the 
 altar were holy, Exodus xxviii. 38 ; xxix. 27. 
 
 Second , to Times; for example: 
 
 1. The Sabbath was holy, Genesis ii. 3; 
 Exodus xx. 8, 11. 
 
 2. The day set apart for a fast was holy, 
 Joel i. 14. 
 
 3. The fiftieth year of jubilee was holy, 
 
 Leviticus xxv. 10. , 
 
 Third , to Persons ; for example : 
 
 1. The first-born of Israel was holy, Exodus 
 xiii. 2. 
 
 2. The people of Israel were holy, Deuter- 
 onomy vii. 6. 
 
 3. The assembly of Israel was holy, Psalm 
 lxxxix. 7 ; Joel ii. 16. 
 
 4. The “ man of God” was holy, II. Kings 
 iv. 9. 
 
 5. The prophet Jeremiah was holy, Jere- 
 miah i. 5. 
 
74 
 
 The Crisis of 
 
 6. The guests at a sacrificial feast were holy, 
 Zephaniah i. 7 (margin). 
 
 7. The saints, or people dedicated to God, 
 whether angels or men, were holy, Job i. 5 ; 
 xv. 15; Psalm xvi. 3; xxxiv. 9; Isaiah iv. 3; 
 Daniel iv. 13; vii. 18, 21, 22, 25, 27; viii 13, 
 24 ; Zechariah xiv. 5. 
 
 Now, when we come to examine closely into 
 the meaning of the sanctification of places, 
 objects, and persons, we find that in every one 
 of the instances mentioned the underlying 
 thought is contact with God . Thus, Heaven 
 is holy, because there is the throne of God. 
 Mount Sinai is holy, because there God gave 
 Israel His law. The land of Canaan is holy, 
 because God has chosen it as the permanent 
 possession of His people. Jerusalem is holy, 
 because God has chosen it for the manifesta- 
 tion of His name. The temple was holy, be- 
 cause therein the symbol of God’s presence was 
 visible. The Sabbath was holy, because God had 
 chosen it as His day of rest. Israel was holy, 
 because from among all nations God had 
 chosen this nation to be His “peculiar people.” 
 The priests were holy, because they ministered 
 in the service of the Lord. The prophets 
 were holy, because they spoke in the name of 
 the Lord, And the kings were holy, because 
 
The Deeper Life 
 
 75 
 
 they ruled in the stead of the Lord. Indeed, 
 in every example of holiness in the Old Testa- 
 ment this fundamental idea of contact with 
 God is prominent. 
 
 Besides the application of the word holy or 
 holiness to places, objects, and persons, the 
 expressions are used, as we have already seen, 
 of the Divine Being, thus: God is holy, Joshua 
 xxiv. 19; Jehovah, or the Lord God, is holy, I. 
 Samuel vi. 20 ; the Divine Spirit is holy, Psalm 
 li. 11 ; Isaiah lxiii. 10, 11. We may also refer 
 to such expressions as the following: “Holy 
 
 and reverend is His name/' Psalm cxi. 9: 
 “Holy, holy, holy, is the Lord of Hosts,” 
 Isaiah vi. 3 ; “They shall sanctify My name, 
 and sanctify the Holy One of Jacob,” Isaiah 
 xxix. 23 ; “Thy testimonies are very sure ; 
 holiness becometh thine house,” Psalm xciii. 
 5 ; “Give thanks at the remembrance of His 
 holiness,” Psalm xcvii. 12; “The Holy One 
 of Israel,” II. Kings xix. 22 ; Psalm lxxi. 22 ; 
 Isaiah x. 17; xlix. 7; “Beauty of holiness,” I. 
 Chronicles xvi. 29 ; Psalm xxix. 2 ; xcvi. 9 ; 
 “Holiness unto the Lord,” Exodus xxviii. 
 36; xxxix. 30. 
 
 III. The Use of the word Holiness. 
 
 The use of the word holiness or sanctifica- 
 tion in the Old Testament is two-fold, namely: 
 
76 
 
 The Crisis of 
 
 Ceremonial and Moral. Ceremonial holiness 
 is official holiness — the holiness of position or 
 relationship. Moral holiness is personal holiness 
 — the holiness of renewed character and right- 
 eous conduct. Ceremonial holiness belongs to 
 both persons and things ; while moral holiness 
 belongs only to persons. 
 
 First, Ceremonial Holiness. 
 
 Ceremonial holiness, then, is the holiness of 
 an office — the external holiness of position or 
 relationship. In its essence it is sacredness . 
 It is the only kind of holiness that can belong 
 to things. Thus, the City of Jerusalen, the 
 Sabbath day, and the temple and all its furni- 
 ture, even down to the implements of the altar, 
 were holy or sacred, because they had all been 
 set apart for the worship and service of Je- 
 hovah. On the other hand, the whole nation 
 of Israel, and all the prophets, priests, and 
 kings, were holy, because in a special and 
 peculiar way they had been brought into 
 direct contact with Jehovah . Thus, the kings 
 were the vice-regents of God, and as the 
 chosen rulers in His stead, were holy. Again, 
 the priests were the ministers of sacrifice and 
 worship, and as the chosen mediators between 
 Jehovah and Israel, were holy. Again, the 
 prophets were primarily preachers of right- 
 
The Deeper Life 
 
 77 
 
 eousness, and as the chosen vehicles of Divine- 
 truth were holy. And finally, the Israelites had 
 been redeemed out of the house of bondage, 
 and as the chosen people of God, were holy. 
 
 Now, as a nation Israel was ceremonially 
 holy, but not morally holy. Separated from all 
 other nations, dedicated to God by a solemn 
 covenant, and appointed to become the channel 
 of blessing to the v/hole earth, the Hebrew 
 race had been brought into special and direct 
 contact with Jehovah. The law of Moses ex- 
 acted absolute conformity to its lofty require- 
 ments ; and these requirements covered the in- 
 ward motive as well as the outward action. 
 Perfect holiness was enjoined upon the people 
 in all their relations to Jehovah and in all 
 their dealings with one another. But the 
 obedience which Israel rendered was to the 
 letter and not to the spirit of the law. There 
 was outward conformation of conduct but not 
 inward transformation of character. In other 
 words, the holiness of the people, as a people, 
 was ceremonial and not moral. Take, for ex- 
 ample, the teaching of the book of Leviticus. 
 Its keynote is: “A holy God will have a holy 
 people.” In chapters nineteen and twenty 
 there is a summary of sundry laws concerning 
 the relation of the people to Jehovah and their 
 
78 
 
 The Crisis of 
 
 relation to one another. These laws are search- 
 ing, affecting character as well as conduct. 
 Can we for one moment think that God would 
 have been satisfied with anything less than 
 perfect obedience to these and all other laws 
 enjoining righteousness and godliness? And 
 yet, not alone in moral holiness, but in cere- 
 monial holiness as well, the people as a nation 
 signally failed. What other meaning, indeed, 
 have the sacrificial offerings and ritual cleans- 
 ings of the Levitical system? Moreover, it 
 was expected by God that Israel would fail 
 at every point; and for the failure provision 
 was made in the Mosaic sacrifices and ritual 
 purifications. 
 
 Thus, it is far from the truth to hold that 
 as a nation the people of Israel were morally 
 holy ; that is, that every member of the Hebrew 
 race had experienced a spiritual renewal of 
 character . Indeed, it was their lack of moral 
 holiness — the possession of an evil heart of un- 
 belief and rebellion — that was the cause of the 
 failure of the people even in ceremonial holi- 
 ness. 
 
 “For the heart of this people is waxed gross, 
 and their ears are dull of hearing, and their 
 eyes have they closed; lest they should see 
 with their eyes, and hear with their ears, and 
 
The Deeper Life 
 
 79 
 
 understand with their hearts, and should be 
 converted, and I should heal them.” (Acts 
 xxviii. 27.) 
 
 "But with whom was He grieved forty 
 years? Was it not with them that had sinned, 
 whose carcases fell in the wilderness? And to 
 whom swear He that they should not enter into 
 His rest, but to them that believed not. So we 
 see that they could not enter in because of then 
 unbelief.” (Hebrews iii. 17-19.) 
 
 Second , Moral Holiness. 
 
 Moral holiness is purity. It has elsewhere 
 been defined as personal holiness — the holiness 
 of renewed character and of righteous conduct. 
 These two elements belong together, the one 
 being the seed and the other the fruit of a 
 transformed life. Moral holiness belongs only 
 to persons. 
 
 While Israel as a nation was only ceremoni- 
 ally holy, individual Israelites were morally 
 holy. The Hebrew people, as we have 
 seen, fell short even of the full requirements 
 of the ceremonial law ; but innumerable mem- 
 bers of the race satisfied God by becoming 
 partakers of His holiness through a spiritual 
 transformation of their hearts and lives. 
 
 The testimony of the Old Testament Scrip- 
 tures is clear alike to the fact that Jehovah 
 
8o 
 
 The Crisis of 
 
 required His people to be holy and to the fact 
 that individual Israelites earnestly yearned for 
 conformity to the Divine will in heart and life. 
 For proof of this statement we do not need 
 to go outside the fifty-first Psalm: 
 
 “Behold, Thou desirest truth in the in- 
 imrd parts; and in the hidden part Thou shalt 
 make me to know wisdom/’ (verse 6.) 
 
 “For Thou desirest not sacrifice ; else would 
 I give it; Thou delightest not in burnt offer- 
 ing. 
 
 “The sacrifices of God are a broken spirit ; 
 a broken and contrite heart , O God, Thou 
 wilt not despise.” (verses 16, 17.) 
 
 “Have mercy upon me, O God, according to 
 Thy loving kindness ; according to the multi- 
 tude of Thy tender mercies, blot out my trans- 
 gressions. 
 
 “Wash me throughly from mine iniquity, 
 and cleanse me from my sin. 
 
 “For I acknowledge my transgressions ; and 
 my sin is ever before me.” (verses 1-3.) 
 
 “ Purge me with hyssop, and I shall be 
 clean; wash me, and I shall be whiter than 
 snow.” (verse 7.) 
 
 “Create in me a clean heart, O God; and 
 renew a right spirit within me.” (verse 10.) 
 
 The following passages of like tenor may 
 
The Deeper Life 81 
 
 also be examined : Psalm xxiv. 3-5 ; Isaiah 
 
 lvii. 15; Jeremiah xxxiii. 8; Ezekiel xxxvi. 
 25, 33; Malachi i. 11; iii. 3. 
 
 Now, the Lord always meets and satisfies the 
 yearning desire for holiness which He Himself 
 creates. Can we doubt, for example, that King 
 David who uttered this earnest prayer did 
 not have the desire of his heart fulfilled ? 
 
 “As the hart panteth after the water brooks, 
 so panteth my soul after Thee, O God. 
 
 “My soul thirsteth for God, for the living 
 God: when shall I come and appear before 
 God?” (Psalm xlii. 1, 2; see also Psalm 
 lxiii. 1, 2.) 
 
 The Lord has always reserved for Himself 
 a godly seed, a righteous people, a holy rem- 
 nant. 
 
 “But know that the Lord hath set apart 
 him that is godly for Himself ; the Lord will 
 hear when I call unto Him.” (Psalm iv. 3.) 
 
 Let us take a rapid survey of Old Testa- 
 ment history, beginning with the infancy of 
 the race. Righteous Abel was the first of the 
 line of the godly seed. To take his place 
 God raised up Seth, from whom descended 
 holy Enoch, who “walked with God ; and he 
 was not; for God took him.” (Genesis v. 
 24.) God-fearing Noah “prepared an ark to 
 
82 
 
 The Crisis of 
 
 the saving of his house ; by the which he con- 
 demned the world, and became heir of the 
 righteousness which is by faith.” (Hebrews 
 xi. 7.) Abraham, the friend of God, “by faith 
 sojourned in the land of promise, as in a 
 strange country, dwelling in tabernacles with 
 Isaac and Jacob, the heirs with him of the 
 same promise.” (Hebrews xi. 9.) But the 
 time would fail us to tell of Sarah, of Joseph, 
 of Moses, of the triumphant hosts of the 
 Israelites at the Red Sea and before the walls 
 of Jericho, of Rahab, of Gideon, of Barak, of 
 Samson, of Jephthah, of David and of Samuel 
 and the prophets, “who through faith subdued 
 kingdoms, wrought righteousness, obtained 
 promises, stopped the mouths of lions, 
 quenched the violence of fires, escaped the edge 
 of the sword, waxed valiant in fight, turned to 
 flight the armies of the aliens.” (Hebrews xi. 
 33, 34.) And lest we should think that his 
 roll of heroes was exhaustive instead of repre- 
 sentative of a “great cloud of witnesses,” the 
 writer adds: “Women received their dead 
 raised to life again : and others were tortured, 
 not accepting deliverance ; that they might 
 obtain a better resurrection. And others had 
 trial of cruel mockings and scourgings, yea, 
 moreover, of bonds and imprisonments ; They 
 
The Deeper Life 
 
 S3 
 
 were stoned, they were sawn asunder, were 
 tempted, were slain with swords; they wan- 
 dered about in sheepskins and goatskins ; 
 being destitute, afflicted, tormented; (of whom 
 the world was not worthy) ; they wandered in 
 deserts, and in mountains, and in dens and in 
 caves of the earth. And these all, having ob- 
 tained a good report through faith, received 
 not the promise; God having provided some 
 better things for us, that they without us 
 should not be made perfect/’ (verses 35-40.) 
 
 This glorious chapter of the eleventh of 
 Hebrews covers the long period of over four 
 thousand years from Abel to Malachi. How 
 “great a cloud of witnesses” there was to the 
 spiritual worship of Jehovah no one can tell. 
 In his day Elijah believed that he was the 
 only faithful follower of the Lord ; yet God 
 assured him that He had reserved for Himself 
 seven thousand in Israel who had not bowed 
 the knee unto Baal, nor kissed his image in 
 idolatrous worship. (I. Kings xix. 18.) Just 
 before the Old Testament closes and the long 
 night of prophetic silence is ushered in, we 
 have this exquisite picture of the “little flock” 
 that shall yet inherit the Kingdom of God. 
 
 “Then they that feared the Lord spake often 
 one to another; and the Lord hearkened and 
 
84 
 
 The Crisis of 
 
 heard it, and a book of remembrance was 
 written before Him for them that feared the 
 Lord, and that thought upon His name. And 
 they shall be Mine, saith the Lord of Hosts, in 
 that day, when I make up My jewels; and 1 
 will spare them, as a man spareth his own son 
 that serveth him.” (Malachi iii. 16, 17.) 
 
 IV. The Mode of Holiness. 
 
 The mode of holiness was the means or pro- 
 cess whereby a person or thing became holy. 
 In a word, holiness was brought about by con- 
 tact zvith God . In the case of ceremonial holi- 
 ness the contact was external and official, and 
 the holiness consisted in a scene of sacredness 
 which invested the person or thing. In the 
 case of moral holiness the contact was spiritual 
 and personal, and the holiness consisted in 
 purity of heart and life — the very nature of 
 God being imparted to the devout worshipper. 
 
 First , Ceremonial Holiness . 
 
 In the ritual of ceremonial holiness four ele- 
 ments were employed, viz., water, fire, blood 
 and oil. These emblems were typical: the 
 blood of the redemptive work of Christ; and 
 the water, fire, and oil, of the separating, puri- 
 fying, and consecrating work of the Holy 
 Spirit. 
 
The Deeper Life 85 
 
 Objects were regarded as clean, when passed 
 through either water or fire. 
 
 “And Eleazer, the priest, said unto the men 
 of war which went to the battle, This is the 
 ordinance of the law which the Lord command- 
 ed Moses: 
 
 “Only the gold, and silver, the brass, the 
 iron, the tin, and the lead. 
 
 “Everything that may abide the fire ye shall 
 make it go through the fire and it shall be 
 dean : nevertheless it shall be purified with the 
 water of separation : and all that abideth not 
 the fire ye shall make go through the water.” 
 (Numbers xxxi. 21-23.) 
 
 Water, blood and oil were applied to persons. 
 The process of ritual sanctification in the Old 
 Testament is clearly seen in the cleansing of 
 the leper, the consecration of the priests, and 
 the water of separation. 
 
 1. The Cleansing of the Leper. Leviticus, 
 chapter fourteen. 
 
 In the cleansing of the leper there were 
 three steps, namely: First, the healing of the 
 disease ; second, the announcement of clean- 
 ness by the priest ; and third, the rites of cleans- 
 ing. Here we are concerned only with the 
 rites of cleansing. There was a five-fold pro- 
 cess: 
 
86 
 
 The Crisis of 
 
 ( 1 ) . Sacrifice. 
 
 Two birds were taken: one was slain; and 
 the other, dipped in its blood with the cedar 
 wood and the scarlet and the hyssop, was re- 
 leased in the open field. The typical signifi- 
 cance of this rite is set forth in Romans iv. 
 2 5 : “Who was delivered for our offenses, 
 
 and raised again for our justification.” 
 
 (2) Cleansing by water. 
 
 All the hair of the leper was shaved, and his 
 body and clothes were then washed in water 
 to symbolize his complete separation from his 
 former life and habits. 
 
 (3) . Sprinkling with blood seven times. 
 
 Seven times the leper was sprinkled with 
 
 blood by the priest to represent his entire 
 cleansing . Then some blood was put upon the 
 tip of his right ear, the thumb of his right 
 hand, and the great toe of his right foot, as 
 a type of the redemption of all his faculities 
 and powers. 
 
 (4) . Sprinkling with oil seven times. 
 
 The same process was repeated with the 
 anointing oil in token that all the members of 
 the cleansed leper’s body, the faculties of his 
 mind, the powers of his soul, and his daily 
 walk and habits of life were solemnly set apart 
 in dedication to God . 
 
The Deeper Life 
 
 87 
 
 (5). The rest of the oil. 
 
 Lastly, a rite of deep spiritual significance 
 was performed. We read: “And the rest of 
 
 the oil that is in the priest’s hand he shall put 
 upon the head of him that is to be cleansed, 
 to make atonement for him before the Lord.” 
 (verse 29). This was “the residue of the oil.” 
 And its being poured over the head of the 
 cleansed leper may be taken as a symbol of the 
 fulness of the Holy Ghost, just as the applica- 
 tion of the oil may be taken as an emblem of 
 the reception of the Holy Ghost. The “seven 
 times” of the sprinkled blood and the sprinkled 
 oil represents completeness. 
 
 2. The Consecration of the Priests. Exodus 
 xxviii. 41 — xxix. 24; Leviticus viii. 1 — ix. 24. 
 
 The ritual sanctification of the priests, or 
 their dedication to office, was substantially the 
 same as the process for the cleansing of the 
 leper: — sacrifice, washing, the sprinkling of 
 the blood, and the sprinkling of the oil. One 
 feature of the solemn service, however, was 
 unique, and that was the filling of the hand. 
 The act of consecration included a part of the 
 sacrifice being put in the priest’s hand, waved, 
 and then taken«to the altar. The Hebrew word 
 translated “consecrate,’’ as used in this rite, 
 
88 
 
 The Crisis of 
 
 means to fill the hand. See Exodus xxviii. 
 41 ; Leviticus viii. 27, 28. Spiritually, the mean- 
 ing is that after we have been separated from 
 sin and dedicated to God, and have received 
 the Holy Spirit, we are appointed to fruitful 
 service. We are not to be idlers in the vine- 
 yard of the Lord, nor spend our time in holy 
 contemplation. But God fills our hands with 
 loving ministries to Himself and to the sinful 
 and needy. Jesus said: “Ye have not chosen 
 Me, but I have chosen you and ordained you, 
 that ye should go and bring forth fruit, and 
 that your fruit should remain ; that whatsoever 
 ye shall ask of the Father in My name, He 
 may give it you.” (John xv. 16.) 
 
 3. The Water of Separation. Numbers, 
 chapter nineteen. 
 
 The ordinance of the red heifer differed 
 materially from the law of the leper’s cleansing 
 and the ritual of the priest’s consecration. The 
 law of leprosy provided for the cleansing from 
 a loathsome disease. The ritual of consecration 
 marked the solemn setting apart of a priest 
 to his holy office. The water of separation, 
 on the other hand, was applied to the ordinary 
 Israelite, who during the course of his daily 
 walk might become ceremonially defiled. There 
 were four parts to the ordinance, namely : the 
 
The Deeper Life 
 
 89 
 
 killing of the red heifer, the seven-fold sprink- 
 ling of its blood, the preparation and preserva- 
 tion of the ashes as a memorial before the Lord, 
 and the act of cleansing from defilement by 
 sprinkling the unclean object or person with a 
 kind of lye formed by mixing some of the ashes 
 with water. Spiritually, this impressive ordin- 
 ance teaches us God's way of cleansing His 
 children from the defilement of daily contact 
 with evil. The slaying of the red heifer and 
 the sevenfold sprinkling of the blood are a 
 type of the atonement of Christ. The ashes 
 kept in a clean place typify the finished 
 work of our Lord as the perpetual ground 
 of our daily cleansing. The water is a symbol 
 of the Holy Ghost. The deep significance 
 of all this in Christian experience is beauti- 
 fully set forth, both pictorially and doctrin- 
 ally, in the thirteenth chapter of John. While 
 in the upper room at the passover feast, 
 Jesus girded Himself with a towel, and 
 pouring water in a basin began to wash the 
 disciples' feet. In Oriental countries, where 
 sandals are worn, the feet become dusty, and 
 frequent washing of the feet is necessary. Feet 
 washing was an act of hospitality, which was 
 customarily performed by servants. The fact 
 that Jesus undertook this menial office was a 
 
90 
 
 The Crisis of 
 
 proof of His own humility and a lesson in 
 humility to the disciples. To Peter, who ob- 
 jected to his feet being washed, the Master 
 said: “He that is washed needeth not save 
 
 to wash his feet, but is clean every whit; and 
 ye are clean but not all. ,, (verse io.) Here 
 two Greek verbs are used. The first, translated 
 “washed,” is louo and means the bathing of 
 the entire body. The second, rendered “wash,” 
 is nipto and means the washing of a part of 
 the body. Literally, we may read : — “He that 
 is bathed needeth not save to wash his feet, but 
 is clean every whit.” That is, a man bathed 
 himself in the morning, but throughout the 
 day he washed his feet whenever they re- 
 quired it. So Jesus taught that after regenera- 
 tion, which cannot be repeated, a daily cleans- 
 ing of the believer’s walk and conversation 
 takes place. This the Holy Ghost accomplishes 
 by means of the blood of Christ, and through 
 the agency of the Word of God. 
 
 .Christ also loved the Church, and 
 gave Himself for it ; that He might sanctify 
 and cleanse it with the washing of water by 
 the Word .” (Ephesians v. 25, 26.) 
 
 “Not by works of righteousness which we 
 have done, but according to His mercy He 
 saved us, by the washing of regeneration, and 
 
The Deeper Life 9 1 
 
 the renewing of the Holy Ghost” (Titus iii. 
 5-) 
 
 “But if we walk in the light, as He is in the 
 light, we have fellowship one with another, 
 and the blood of Jesus Christ His Son cleans- 
 eth us from all sin/' (I. John i. 7 .) The Greek 
 verb translated “cleanseth” is in the present 
 tense ; literally, it means keeps cleansing . 
 
 Second , Moral Holiness. 
 
 As we have seen, the means whereby a 
 person or thing becomes holy is contact with 
 God. If the contact with God be external and 
 official, the holiness is ceremonial in nature, 
 and consists in a sense of sacredness with 
 which the person or thing is invested. On 
 the other hand, if the contact with God be vital 
 and spiritual, the result is moral holiness, 
 which consists of purity of heart and life — 
 the very purity of God Himself imparted to 
 the devout believer. We are now to inquire 
 more carefully into the process whereby moral 
 holiness is secured. 
 
 How were the Old Testament worthies in 
 the long line from Abel to Malachi sanctified 
 in character and conduct? We have said by 
 a vital and spiritual contact with God. But 
 this statement calls for some consideration. 
 
92 
 
 The Crisis of 
 
 Of course, in its inner nature the mode of 
 moral holiness is not clear. Mystery sur- 
 rounds all the works of God, especially the 
 operations of Divine grace upon the human 
 heart. The Apostle Paul declared: "Great is 
 the mystery of godliness: God was manifest 
 in the flesh . . . ” (I. Timothy iii. 16.) And 
 
 this statement is just as true of Christ’s being 
 manifested in us as it is of God’s being mani- 
 fested in Christ. 
 
 "To whom God would make known what 
 is the riches of the glory of this mystery, 
 among the Gentiles ; which is Christ in you, 
 the hope of glory.” (Colossians i. 27.) 
 
 The new birth is a profound mystery. 
 Jesus said: 
 
 "The wind bloweth where it listeth, and 
 thou hearest the sound thereof, but canst not 
 tell whence it cometh, and whither it goeth ; 
 so is every one that is born of the Spirit.” 
 (John iii. 8.) 
 
 Sanctification is also a profound mystery. 
 We cannot trace the inner process whereby a 
 soul becomes partaker of the Divine holi- 
 ness. Particularly is this true in the Old Tes- 
 tament, where so little comparatively is re- 
 vealed concerning the hidden working upon 
 hearts and lives of the Spirit of God. We 
 
The Deeper Life 
 
 93 
 
 know, however, that God has but one way of 
 salvation. Consequently, we may say that the 
 mode of moral holiness in the Old Testament 
 was three-fold, namely: the cross of Christ, 
 the work of the Spirit, and the faith of the 
 Israelite. 
 
 1. The Cross of Christ. 
 
 The LevHcal system of sacrificial offerings 
 and ritual cleansings was typical of Christ 
 and His redemptive work. The individual 
 Israelite was saved through a Saviour Who 
 was to come, just as the sinner to-day is saved 
 through a Saviour Who has come. In one case 
 the redemption was prophetic ; in the other 
 case it is historic. So, too, the Old Testament 
 saints were sanctified by the cross ; the finished 
 work of Christ, typified in the offerings, was 
 the ground of their moral cleansing. 
 
 2. The Work of the Spirit. 
 
 Of course, dispensationally speaking, the 
 Holy Spirit bore a relation to Old Testament 
 times quite different from what He bears to 
 the present age. The Divine Spirit did not 
 indwell the Congregation of Israel as He in- 
 dwells the Church of God. Indeed, an out- 
 pouring of the Spirit, such as was witnessed 
 at Pentecost, was distinctly foretold. (Isaiah 
 xxxii. 14-17; Ezekiel xxxvi. 25-27; Joel ii. 
 
94 
 
 The Crisis of 
 
 28-32 ; Zechariah xii. 10.) Yet the Holy Ghost 
 as a Person was with and among the people of 
 Israel. (Genesis vi. 3; Psalm li. 11; Isaiah 
 lxiii. 10; Ezekiel xi. 5; Haggai ii. 5.) 
 
 In particular there was a four-fold work of 
 the Spirit of God, viz: 
 
 (a) . He came upon men; that is, He 
 clothed Himself with them. Of this Gideon 
 is an example. (Judges vi. 34.) 
 
 (b) . He came upon men mightily; that is. 
 He forced them into something, so to speak. 
 Of this Samson is an example. (Judges xv. 
 14.) 
 
 (c) . He equipped men and filled them for 
 specific service; as Bezaleel, (Exodus xxxi. 
 2, 3,) ; Cyrus, (Isaiah xlv. 1) ; and Zerub- 
 babel, (Zechariah iv. 6.). 
 
 (d) . He indwelt men. Of only Joseph and 
 Joshua, however, is this fact recorded. (Gene- 
 sis xli. 38; Numbers xxvii. 18; see also 
 Daniel v. 11.) 
 
 Now, it is with this last operation of the 
 Holy Ghost — indwelling men — that the work 
 of sanctification is to be specifically connected. 
 While it is true that God's Spirit is said, in 
 so many words, to have indwelt only Joseph 
 and Joshua, may we not take these men as 
 
The Deeper Life 
 
 95 
 
 representatives of a large class, perhaps an 
 innumerable multitude of saints, such as Abel, 
 Enoch, Noah, Abraham and the patriarchs, and 
 the long line of godly priests, prophets, and 
 kings? It is not safe to say that it was the 
 privilege and experience of individual Israel- 
 ites then , as it is the privilege and experience 
 of believers now, to have the gracious work- 
 ing of the Divine Spirit not only upon them 
 but within them as well? Yet in the former 
 dispensation the Holy Spirit seems to have 
 visited men occasionally — at least in some 
 cases He came and went ; but in the present 
 age, when we definitely receive Him, He comes 
 to abide forever. Surely, then, we may be- 
 believe that the Old Testament saints were 
 made partakers of the purity of God — that is, 
 were sanctified in heart and life — by the gr^ 
 cious inworking of the Divine Spirit. 
 
 3. The Faith of the Israelite. 
 
 It is the clear teaching of the eleventh chap- 
 ter of Hebrews that the long line of Old Testa- 
 ment worthies from Abel onward were saved 
 and sanctified by faith. It was by faith — faith 
 in the Word of Jehovah, in the redemptive 
 value of the sacrifices, and in the gracious in- 
 working of the Spirit — that their lives were 
 
r 
 
 96 The Deeper Life 
 
 spiritually transformed and they themselves 
 wrought mighty achievements for God. For 
 it was true then, as it is true now: 
 
 “But without faith it is impossible to please 
 Him ; for he that cometh to God must believe 
 that He is, and that He is a Rewarder of them 
 that diligently seek Him.” (Hebrews xi. 6.) 
 
CHAPTER VI. 
 
 THE ANTIDOTE FOR SIN. 
 
 Holiness in the New Testament. 
 
 E have studied the subject of holi- 
 ness in the Old Testament. Let 
 us now turn to the New Testa- 
 ment. Here we shall find the 
 teaching deeper and richer, inas- 
 much as the dispensation of grace 
 is in advance of the dispensation of 
 law. “The law was given by 
 Moses, but grace and truth (reality) came by 
 Jesus Christ,” (John i. 17.) 
 
 I. The Signification of the Words for Holi- 
 ness in the New Testament. 
 
 There are five Greek words from the same 
 root translated holy or holiness (sanctify or 
 sanctification) in the New Testament, namely: 
 a verb — hagiazo; an adjective — hagios; and 
 three nouns — hagiasmos , hagiotes, and hagi- 
 osune. They are all practically synonymous in 
 meaning with the Hebrew word Kadesh. 
 Thus the verb hagiazo signifies primarily the 
 sacredness, veneration, or hallowedness, which 
 
9 8 
 
 The Crisis of 
 
 a person, place, or object possesses by virtue o* 
 contact with God . In the Authorized Ver- 
 sion the verb is translated by the words holy, 
 hallow, and sanctify. 
 
 II. The Application of the Words for 
 Holiness. 
 
 As in the Old Testament, there is a wid^ 
 application of the words for holiness in the 
 New Testament. 
 
 For example: First, to Places. The City 
 
 of Jerusalem, the sanctuary of the temple, 
 and the temple of believers are holy. Matthew 
 iv. 5; xxiv.15; Ephesians ii. 21. Second, to 
 Objects. The covenant of God, the Scriptures, 
 and the law are holy. Luke i. 72 ; Romans i. 
 2 ; vii. 12. Third, to Persons. Believers, 
 often in the epistles called “saints,” the 
 prophets, and the angels are holy. Hebrews 
 iii. 1 ; I. Corinthians i. 2 ; II. Corinthians i. 1 ; 
 Acts iii. 21 ; Revelation xiv. 10. 
 
 Besides these and many other instances the 
 word “holy” is applied to the Divine Being, 
 thus: the Father is holy. John xvii. 11. The 
 Son is holy. Mark i. 24 ; Luke i. 35 ; I. John 
 
 ii. 20. And the Divine Spirit is holy. Matthew 
 
 iii. 11 ; Acts xiii. 2; Romans xv. 16. 
 
 As in the Old Testament, in every instance 
 of the occurrence of the word holy in the 
 
The Deeper Life 
 
 99 
 
 New Testament, whether applied to persons, 
 places, or objects, the fundamental idea of 
 contact with God is prominent. 
 
 III. The Use of the Words for Holiness. 
 
 The full discussion of the nature of cere- 
 monial and moral holiness in the Old Testa- 
 ment makes it unnecessary to go over the 
 ground again in detail. The fundamental 
 principles are the same. The Greek words for 
 holiness or sanctification are employed with the 
 wide range of meaning of the Hebrew word: 
 — separation from sin, dedication to God, and 
 consecration to service — in a word, moral and 
 ceremonial holiness. If the contact with God 
 be material, the holiness is ceremonial ; if the 
 contact be spiritual, the holiness is moral. 
 
 First, Ceremonial Holiness. 
 
 Both ceremonial and moral holiness are 
 taught in the Old and in the New Testament — 
 but with this difference: in the Old Testa- 
 ment the emphasis is upon ceremonial holi- 
 ness, while in the New Testament it is upon 
 moral holiness. 
 
 i. The Ceremonial Holiness of Things. 
 
 The following are a few illustrative exam- 
 ples: 
 
 “Ye fools and blind: for whether is greater, 
 
IOO 
 
 The Crisis of 
 
 the gold or the temple that sanctifieth the 
 gold? 
 
 “And, whosoever shall swear by the altar, 
 it is nothing; but whosoever sweareth by the 
 gift that is upon it, he is guilty. 
 
 “Ye fools and blind: for whether is greater, 
 the gift, or the altar that sanctifieth the gift?” 
 (Matthew xxiii. 17-19.) 
 
 “For every creature of God is good, and 
 nothing to be refused, if it be received with 
 thanksgiving ; For it is sanctified by the Word 
 of God and prayer.” (I. Timothy iv. 4,5.) 
 
 2. The Ceremonial Holiness of Persons. 
 
 There is a striking example of the cere- 
 monial holiness of persons in I. Corinthians 
 vii. 14: “For the unbelieving husband is 
 
 sanctified by the wife, and the unbelieving wife 
 is sanctified by* the husband ; else were your 
 children unclean; but now they are holy. On 
 this passage Meyer's comment is : “The Chris- 
 tian sanctity affects even the non-believing 
 partner in a marriage and so passes over to him 
 that he does not remain a profane person, but 
 through the intimate union of wedded life 
 becomes partaker (as if by a sacred contagion) 
 of the higher Divinely constituted character of 
 his consort.” And Dr. Lias, in the Cambridge 
 Bible, adds: “This principle applies also to 
 
The Deeper Life ioi 
 
 the children of such a marriage. The sanctity, 
 i. e the consecration, of the parent possess- 
 ing the life of Christ, and living in holy wed- 
 lock with an unbelieving husband or wife, 
 descends to the child, which from its birth 
 may be regarded as 'holy to the Lord.’” 
 
 Second , Moral Holiness. 
 
 We will notice, in the first place, the holiness 
 of Christ and, in the second place, the holiness 
 of believers. 
 
 i. The Holiness of Christ. 
 
 "Say ye of Him, Whom the Father hath 
 sanctified and sent into the world, Thou blas- 
 phemest, because I said, I am the Son of 
 God?” (John x. 36.) 
 
 "And for their sakes I sanctify Myself, that 
 they also might be sanctified through the 
 truth." (John xvii. 19.) 
 
 In these two passages, with reference to 
 our Lord, the expressions "hath sanctified” 
 and "sanctify” can be understood only of His 
 setting apart for the work of redemption. Says 
 a great English scholar: "We ought to inter- 
 pret these passages in the light of the sancti- 
 fication of the priest, the altar, and all the holy 
 things of the older dispensation which were 
 the shadows, while Christ was the substance. 
 The Lord was 'set apart’ from the foundation 
 
102 
 
 The Crisis of 
 
 of the world for the work of redemption, and 
 His incarnation, temptations, and sufferings 
 were the processes whereby His atoning death 
 was prepared for and rendered valid. ,, 
 
 In this connection we may examine, in pas- 
 sing, a peculiar use of the word sanctify in the 
 Scriptures, which refers exclusively to God 
 Himself. 
 
 ‘Then Moses said unto Aaron, This is it 
 that the Lord spake, saying I will be sanctified 
 in them that come nigh unto Me, and before 
 all the people I will be glorified” (Leviticus 
 x. 3-) 
 
 “But sanctify the Lord God in your hearts/’ 
 (I. Peter iii. 15.) 
 
 In these passages the word “sanctify” seems 
 to be used in a declarative sense, so to speak ; 
 that is, to hold God in reverence and worship 
 and honor Him. 
 
 2. The Holiness of Believers. 
 
 The following are among the most impor- 
 tant passages in the New Testament, which 
 refer to the sanctification of believers in heart 
 and life. 
 
 (1) . “Sanctify them through Thy truth: 
 Thy Word is truth.” (John xvii. 17.) 
 
 (2) . “ that they may receive 
 
The Deeper Life 
 
 103 
 
 inheritance among them which are sanctified 
 by faith that is in Me.” (Acts xxvi. 18.) 
 
 (3) . “ even so now yield your mem- 
 
 bers servants to righteousness unto holiness.” 
 (Romans vi. 19.) 
 
 (4) . But now being made free from sin, 
 and become servants to God, ye have your 
 fruit unto holiness, and the end everlasting 
 life.” (Romans vi. 22.) 
 
 (5) . “Unto the Church of God, which is at 
 Corinth, to them that are sanctified in Christ 
 Jesus, called to be saints.” (I. Corinthians 
 i. 2.) 
 
 (6) . “But of Him are ye in Christ Jesus, 
 Who of God is made unto us wisdom, right- 
 eousness, sanctification, and redemption.” (I. 
 Corinthians i. 30.) 
 
 (7) . “And such were some of you: but ye 
 are washed, but ye are sanctified, but ye are 
 justified in the name of the Lord Jesus and 
 by the Spirit of God.” (I. Corinthians vi. 
 n.) 
 
 (8) . “Having therefore these promises, 
 dearly beloved, let us cleanse ourselves from 
 all filthiness of the flesh and spirit, perfecting 
 holiness in the fear of the Lord.” (II. Corin- 
 thians vii. 1.) 
 
104 
 
 The Crisis of 
 
 (9) . “Husbands, love your wives, even as 
 Christ also loved the Church, and gave Him- 
 self for it: 
 
 “That He might sanctify and cleanse it with 
 the water of washing by the Word.” (Ephe- 
 sians v. 25, 26.) 
 
 (10) . To the end that He may establish 
 your hearts unblamable in holiness before 
 God, even our Father, at the coming of our 
 Lord Jesus Christ with all His saints.” (I. 
 Thessalonians iii. 13.) 
 
 (11) . “For this is the will of God, even 
 your sanctification, that ye should abstain from 
 fornication. 
 
 “That every one of you should know how to 
 possess his vessel in sanctification and honor. 
 
 “For God hath not called us into unclean- 
 ness, but unto holiness.” (I. Thessalonians iv. 
 3 . 4 , 7 -) 
 
 (12) . “And the very God of peace sanctify 
 you wholly; and I pray God your spirit and 
 soul and body be preserved blameless unto 
 the coming of our Lord Jesus Christ.” (I. 
 Thessalonians v. 23.) 
 
 (13) . “For we are bound to give thanks to 
 God for you, brethren, beloved of the Lord, 
 because God hath from the beginning chosen 
 you to salvation through sanctification of the 
 
The Deeper Life 105 
 
 Spirit and belief of the truth.” (II. Thessa- 
 lonians ii. 13.) 
 
 (14) . “Nevertheless she shall be saved in 
 child-bearing, if they continue in faith and 
 charity and holiness with sobriety.” (I. Tim- 
 othy ii. 15.) 
 
 (15) . “If a man purge himself from these, 
 he shall be a vessel unto honor, sanctified, and 
 meet for the Master’s use, and prepared unto 
 every good work.” (II. Timothy ii. 21.) 
 
 (16) . For both He that sanctifieth and they 
 
 who are sanctified are all of One: for which 
 
 He is not ashamed to call them brethren.” 
 (Hebrews ii. 11.) 
 
 (17) . “By the which will we are sanctified 
 through the offering of the body of Jesus 
 Christ once for all.” (Hebrews x. 10.) 
 
 (18) . “For by one offering He hath per- 
 fected forever them that are sanctified.” 
 (Hebrews x. 14.) 
 
 (19) . “Of how much sorer punishment, 
 suppose ye, shall he be thought worthy, who 
 hath trodden under foot the Son of God, and 
 hath counted the blood of the covenant, where- 
 by he was sanctified, an unholy thing, and 
 hath done despite unto the Spirit of grace.” 
 (Hebrews x. 29.) 
 
 (20) . “For they verily chastened us for a 
 
io6 
 
 The Crisis of 
 
 few days after their pleasure : but He for our 
 profit, that we might be partakers of His 
 holiness.” (Hebrews xii. io.) 
 
 (21) . “Follow peace with all men, and holi- 
 ness, without which no man shall see the 
 Lord.” (Hebrews xii. 14.) 
 
 (22) . “Wherefore Jesus also, that He 
 might sanctify the people with His own blood, 
 suffered without the gate.” (Hebrews xiii. 
 12.) 
 
 (23) . “Elect according to God the Father, 
 through sanctification of the Spirit, unto 
 obedience and sprinkling of the blood of 
 Jesus Christ: Grace unto you, and peace, be 
 multiplied.” (I. Peter i. 2.) 
 
 (24) . “Jude, a servant of Jesus Christ, 
 and brother of James, to them that are sancti- 
 fied by God the Father, and preserved in 
 Jesus Christ and called.” (Jude i.) 
 
 (25) . “That He would grant unto us, that 
 we being delivered out of the hand of our 
 enemies might serve Him without fear, 
 
 “In holiness and righteousness all the days 
 of our life.” (Luke i. 74, 75.) 
 
 (26) . “And that ye put on the new man, 
 which after God is created in righteousness and 
 true holiness.” (Ephesians iv. 24.) 
 
 (27) . “And when Peter saw it he answered 
 
The Deeper Life 
 
 107 
 
 unto the people, Ye men of Israel, why mar- 
 vel ye at this? or why look ye so earnestly 
 on us, as though by our own power or holiness, 
 we had made this man to walk.” (Acts iii. 
 12.) 
 
 (28) . ''The aged women likewise, that they 
 be in behavior as becometh holiness.” (Titus 
 «• 3 -) 
 
 (29) . “Now are ye clean through the 
 Word which I have spoken unto you.” (John 
 XV. 3.) 
 
 (30) . “But if we walk in the light, as He 
 is in the light, we have fellowship with one 
 another; and the blood of Jesus Christ His 
 Son cleanses us from all sin.” (I. John i. 
 7 -) 
 
 (31) . “If we confess our sins, He is faith- 
 ful and just to forgive us our sins, and to 
 cleanse us from all unrighteousness.” (I. 
 John i. 9.) 
 
 (32) . “Blessed are the pure in heart; for 
 they shall see God.” (Matthew v. 8.) 
 
 (33) * “Now the end of the commandment 
 is charity out of a pure heart, and of a good 
 conscience, and of faith unfeigned.” (I. Tim- 
 othy i. 5.) 
 
 (34) . “ keep thyself pure.” (I. 
 
 Timothy v. 22.) 
 
io8 
 
 The Crisis of 
 
 (35) . “ But follow righteousness, 
 
 faith, charity, peace, with them that call on 
 the name of the Lord out of a pure heart.” 
 (II. Timothy ii. 22.) 
 
 (36) . “Seeing ye have purified your souls 
 in obeying the truth through the Spirit, unto 
 unfeigned love of the brethren, see that ye 
 love one another with a pure heart fervently.” 
 (I. Peter i. 22.) 
 
 (37) . “And every man that hath this hope 
 in him purifieth himself, even as He is pure.” 
 (I. John iii. 3.) 
 
 (38) . “ and put no difference be- 
 
 tween us and them, purifying their hearts by 
 faith.” (Acts xv. 9.) 
 
 (39) . “ Exercise thyself rather unto 
 
 godliness.” (I. Timothy iv. 7.) 
 
 (40) . “ But godliness is profitable 
 
 unto all things, having promise of the life that 
 now is, and of that which is to come.” (I. 
 Timothy iv. 8.) 
 
 (41) . “According as His Divine power 
 
 hath given unto us all things that pertain unto 
 life and godliness, through the knowledge of 
 Him that hath called us to glory and virtue.” 
 (II. Peter i. 3.) 
 
 (42) . “But as He which hath called you is 
 
The Deeper Life 109 
 
 holy, so be ye holy in all manner of conver- 
 sation : 
 
 “Because it is written, Be ye holy; for I 
 am holy. (I. Peter i. 15, 16.) 
 
 (43) . “Be ye not unequally yoked together 
 with unbelievers ; for what fellowship hath 
 righteousness with unrighteousness ? And 
 what communion hath light with darkness? 
 And what concord hath Christ with Belial? 
 Or what part hath he that believeth with an 
 infidel ? And what agreement hath the temple 
 of God with idols? For ye are the temple 
 of the Living God ; as God hath said, I will 
 dwell in them, and walk in them ; and I will 
 be their God, and they shall be My people. 
 Wherefore come out from among them, and 
 be ye separate saith the Lord, and touch not 
 the unclean thing; and I will receive you. 
 And will be a Father unto you, and ye shall be 
 My sons and daughters, saith the Lord Al- 
 mighty.” (II. Corinthians vi. 14-18.) 
 
 (44) . “Little children, keep yourselves 
 from idols.” (I. John v. 21.) 
 
 While by no means an exhaustive list, yet 
 the above citation of passages may be taken 
 as fairly representative of the teaching of the 
 New Testament Scriptures on the subject of 
 holiness. 
 
no 
 
 The Crisis of 
 
 IV. The Two-fold Aspect of Holiness. 
 
 Holiness in the New Testament is presented 
 under a two-fold aspect, which may be called 
 the Historical and the Experimental . 
 
 First , the Historical Aspect. 
 
 The sanctification of believers is represented 
 as having been accomplished by Christ on the 
 cross. Our holiness is part of the finished 
 work of redemption. This aspect of the sub- 
 ject is sometimes called judicial or posi- 
 tional holiness. It has no reference whatever 
 to the character or state of the believer, but 
 rather to his standing before God. The cita- 
 tion of a few passages already quoted in an- 
 other connection will make this phase of holi- 
 ness clear : 
 
 “By the which will we are sanctified through 
 the offering of the body of Jesus Christ once 
 for all. ,, (Hebrews x. io.) 
 
 “ For by one offering He hath perfected 
 forever them that are sanctified.” (Hebrews 
 x. 14.) 
 
 “Wherefore Jesus also, that He might 
 sanctify the people with His own blood 
 suffered without the gate.” (Hebrews xiii. 
 12.) 
 
 “Unto the Church of God, which is at Cor- 
 inth to them that are sanctified in Christ Jesus, 
 
The Deeper Life 
 
 hi 
 
 called to be saints.” (Literally, “called 
 saints.”) (I. Corinthians i. 2.) 
 
 Second , the Experimental Aspect. 
 
 The sanctification of believers is also re- 
 presented in the New Testament as an ex- 
 perimental possession, a present fact wrought 
 out in the heart and life by the indwelling of 
 the Holy Spirit. This aspect of holiness has 
 no reference whatever to the believer’s stand- 
 ing before God , but rather to his character 
 and state . It means moral holiness, as we 
 have come to understand the term. This is 
 the more usual and familiar sense of sanctifi- 
 cation and the one to which the great majority 
 of passages that have been quoted refer. For 
 example : 
 
 “But now being free from sin, and become 
 servants to God, ye have your fruit unto holi- 
 ness (or sanctification), and the end ever- 
 lasting life.” (Romans vi. 22.) 
 
 “And the very God of peace sanctify you 
 wholly; and I pray God your whole spirit 
 and soul and body be preserved blameless unto 
 the coming of our Lord Jesus Christ.” (I. 
 Thessalonians v. 23.) 
 
 “Follow peace with all men, and holiness, 
 without which no man shall see the Lord.” 
 (Hebrews xii. 14.) 
 
II 2 
 
 The Crisis of 
 
 Now, these two phases of sanctification are 
 distinct, yet vitally and inseparably connected. 
 They are like the two halves that make a 
 whole. What Christ did for us on the cross, 
 the Spirit must do in us as a personal experi- 
 ence. The teaching of the Holy Scriptures is 
 clear and emphatic that the believer's state in 
 grace must conform to his standing before 
 God. One passage will suffice: 
 
 “Having therefore these promises, dearly 
 beloved, let us cleanse ourselves from all filthi- 
 ness of the flesh and spirit, perfecting holiness 
 in the fear of the Lord." (II. Corinthians 
 vii. i.) 
 
 The attempt to divorce judicial holiness 
 from experimental holiness is always attended 
 by consequences more or less disastrous to 
 moral character and conduct. Of sanctification 
 as well as of marriage is it true, “What God 
 hath joined together, let no man put asunder." 
 There are Christians who think that judicial 
 holiness is sufficient, and who make their 
 sanctification by the cross an excuse and a 
 justification for an unsanctified life. They feel 
 that since their standing before God is perfect, 
 it matters little if their walk before men is 
 imperfect. Then there are other Christians 
 who do not go quite so far, yet who are 
 
The Deeper Life 113 
 
 unconcerned over irregularities in their 
 character and conduct unbecoming the chil- 
 dren of God. By some it would even seem as 
 if Christ’s work of sanctification on the cross 
 was believed to grant a certain degree of 
 moral laxity. Evidently, such Christians are 
 guilty of sin, according to the plain teaching 
 of the Scriptures; yet they rarely admit that 
 they are guilty. Not infrequently, indeed, 
 they condone their faults, seeming at times 
 almost to extol them into virtues. What the 
 Bible calls sin, these believers call “mistakes” 
 or “infirmities.” But of course all this is 
 entirely wrong, being not only contrary to 
 Scripture but also destructive of moral sense. 
 In discussing this very subject of the relation 
 of the Christian to the law, Paul asks: “Shall 
 we continue in sin that grace may abound?” 
 His reply is an emphatic “God forbid. How 
 shall we that are dead to sin, live any longer 
 therein?” (Romans vi. 1, 2.) It is, indeed, 
 this belief, and worse still, this kind of Chris- 
 tian life which turns away so many people 
 who are really spiritually hungry from the 
 otherwise attractive doctrine of Scriptural 
 holiness. Such a profession is a distortion and 
 a perversion of the truth. Judicial sanctifi- 
 cation alone does not save from the power of 
 
The Crisis of 
 
 114 
 
 sin and the tyranny of the flesh. Those be- 
 lievers who possess nothing more than histori- 
 cal holiness are in reality the bond-servants of 
 sin, and are “of all men most miserable.” 
 
 V. The MMe of Holiness. 
 
 We come, finally, to consider the mode or 
 process of holiness as set forth in the New 
 Testament. Just as in the Old Testament, 
 this is by contact with God. If the contact 
 be external or material, the holiness is cere- 
 monial. But if, on the other hand, the contact 
 be internal or spiritual, the holiness is moral. 
 And if the contact with God be in any wise 
 broken, holiness is lost. For, holiness is re- 
 tained only while contact with God is main- 
 tained. 
 
 First, Ceremonial Holiness. 
 
 Very little, comparatively, is said in the 
 New Testament about ceremonial holiness. 
 Dispensationally, the Levitical offerings and 
 ritual cleansings belong to the Old Testament. 
 These things were types of Christ. They 
 were the shadows of which He is the sub- 
 stance; and they were all done away with in 
 Him. (Colossians ii. 17; Hebrews viii. 5; 
 
 X. I.) 
 
 Yet the Jews in Christ’s day observed, to 
 a more or less extent, the Mosaic ceremonial 
 
The Deeper Life 115 
 
 system. Indeed, in His clashes with the Phari- 
 sees, Jesus condemned them, because they re- 
 garded ceremonial holiness as all that God 
 required. (Matthew v. 29; vi. 16; xxiii. 13- 
 33; Mark vii. 1-23; Luke xi. 37-54.) When 
 Jesus healed the lepers, He commanded them 
 to observe the ritual cleansings enjoined by 
 the law. (Matthew viii. 4; Luke xvii. 14.) 
 The enemies of Christ would not enter Pilate's 
 judgment hall, lest they should be defiled and 
 thus made unfit to eat the passover. (John 
 xviii. 28.) Pilate himself washed his hands 
 as a symbol that he was innocent of the blood 
 of Jesus. (Matthew xxvii. 24.) The Apostle 
 Paul on one occasion was under the vow of 
 a Nazarite. (Acts xviii. 18; see also Numbers 
 vi. 18.) We further read of four men in 
 Jerusalem who had vows upon them. By 
 advice of James and in order to allay the 
 prejudice of the Jews, Paul took these men, 
 purified himself with them, and entering into 
 the temple, made the offerings prescribed 
 by the law. (Acts xxi. 20-26.) 
 
 As further examples of the mode of cere- 
 monial holiness let us take two passages al- 
 ready quoted in another connection : 
 
 The first instance is I. Corinthians vii. 14. 
 It is the case of an unbeliever being 
 
n6 
 
 The Crisis of 
 
 married to a believer and becoming “sancti- 
 fied” by the holy life of the partner. 
 Here the marriage tie is the means 
 whereby the one who is not a Christian 
 is accounted holy. In the same way a sancti- 
 fying influence is extended to the children of 
 such a union. This does not, of course, mean 
 that the children are saved ; they still have need 
 of the new birth. But they are covered by a 
 Christian home, and by the faith of one of the 
 parents are brought under the protection of the 
 covenant mercies of God. 
 
 The second instance is I. Timothy iv. 4, 5. 
 Here the Jewish law concerning the distinction 
 between clean and unclean animals is in ques- 
 tion. This distinction was originally made 
 to help the Israelites to understand the differ- 
 ence between moral defilement and moral holi- 
 ness. (See Leviticus, chapter xi.) The Jews 
 extended the distinction to human life, re- 
 garding the people of all other nations as un- 
 clean. It was this view that led Peter, upon 
 being sent for, to hesitate to go to Cornelius. 
 But by the vision of a sheet let down from 
 heaven filled with all manner of beasts and 
 creeping things and fowls, the Lord showed 
 him that under the Gospel this old distinction 
 in the animal world was done away with, and 
 
The Deeper Life ii 7 
 
 that now the Gentiles as well as the Jews were 
 accounted clean in His sight Peter learned 
 his lesson, for in his message to Cornelius he 
 said: “Of a truth I preceive that God is no 
 respecter of persons ; but in every nation he 
 that feareth Him and worketh righteousness is 
 accepted of Him. ,, (Acts x. 34, 35.) With 
 reference to the animal world, and especially 
 to food offered in sacrifice to idols, Paul states 
 in Romans xiv. 14: “I know, and am per- 
 suaded by the Lord Jesus, that nothing is un- 
 clean in itself ; but to him that esteemeth any- 
 thing to be unclean, to him it is unclean.” 
 Whether, therefore, in the passage we are 
 examining, the meat had been offered in sacri- 
 fice to idols or not, made no difference to the 
 believer whose mind and heart were spiritually 
 enlightened. “For every creature of God is 
 good, and nothing to be refused, if it be re- 
 ceived with thanksgiving ; for it is sanctified 
 by the Word of God and prayer. Here the 
 means whereby the “creature of God” was 
 sanctified was “ the Word of God and prayer !’ 
 
 Second , Moral Holiness. 
 
 In connection with the mode of moral holi- 
 ness in the Old Testament reference has al- 
 ready been made to the mystery attending all 
 the operations of God, especially the working 
 
n8 
 
 The Crisis of 
 
 of Divine grace in the human heart. Just 
 how God does anything man may never fully 
 understand. If we could always comprehend 
 God, He would cease to be God. Nevertheless, 
 the teaching of the New Testament, as well as 
 that of the Old Testament, is clear that the 
 holiness of man flows from contact with God. 
 And this contact is established and maintained 
 in a five-fold way, viz., by the will of God, 
 by the work of Christ, by the indwelling of 
 the Spirit, by the faith of the believer, and by 
 the Word of God. Let us look a little at 
 each of these points. 
 
 1. Christians are sanctified by the will of 
 God. 
 
 This is the ground of holiness. 
 
 “For this is the will of God, even your 
 sanctification.” (I. Thessalonians iv. 3.) 
 
 “Then said He, Lo ! I come, to do Thy will, 
 O God 
 
 “By the which will we are sanctified through 
 the offering of the body of Jesus Christ once 
 for all.” (Hebrews x. 9, 10.) 
 
 2. Again, Christians are sanctified by the 
 work of Christ. 
 
 This is the procuring cause of holiness. It 
 is the historical or judicial aspect of sanctifi- 
 cation, which has already been explained, and 
 
The Deeper Life 
 
 119 
 
 which, perhaps, needs no further consideration. 
 
 “For by one offering He hath perfected for- 
 ever them that are sanctified.” (Hebrews x. 
 I4-) 
 
 “Wherefore Jesus also, that He might 
 sanctify th£ people with His own blood, suf- 
 fered without the gate.” (Hebrews xiii. 12.) 
 
 3. Again, Christians are sanctified by the 
 indwelling of the Holy Spirit. 
 
 The Holy Spirit is the Agent, so to speak, 
 of our holiness. On the Divine side He is 
 the connecting link between God and the 
 believer. This is, in part, the experimental 
 aspect of sanctification elsewhere unfolded. 
 
 “And such were some of you ; but ye are 
 washed, but ye are sanctified, but ye are justi- 
 fied in the name of the Lord Jesus and by the 
 Spirit of God.” (I. Corinthians vi. 11.) 
 
 “But we are bound to give thanks always to 
 God for you, brethren, beloved of the Lord, 
 because God hath from the beginning chosen 
 you to salvation, through sanctification of the 
 Spirit and belief of the truth.” (II. Thessa- 
 lonians ii. 13.) 
 
 “Elect according to the foreknowledge of 
 God the Father, through sanctification" of tha 
 Spirit, unto obedience and sprinkling of the 
 blood of Jesus Christ: Grace be unto you. 
 
120 
 
 The Crisis of 
 
 and peace, be multiplied.’’ (I. Peter i. 2.) 
 
 Thus sanctification is a Divine work: it is 
 ascribed to the joint action of the Trinity: 
 
 (a.) The Father sanctifies. “The very God 
 of peace sanctify you wholly.” (I. Thessa- 
 lonians v. 23.) 
 
 ( b .) The Son sanctifies. “The blood of 
 Jesus Christ His Son cleanseth us from all 
 sin.” (I. John i. 7.) 
 
 ( c .) The Holy Spirit sanctifies. “God hath 
 chosen you to salvation through sanctification 
 of the Spirit.” (I. Peter i. 2.) 
 
 4. Again, Christians are sanctified by faith. 
 
 Faith is the human means, so to speak, of 
 holiness. This is also, in part, the experi- 
 mental aspect of sanctification. On the human 
 side faith is the connecting link that brings 
 the believer into vital contact with God. 
 
 “And God, Who knoweth the hearts, bare 
 them witness giving them the Holy Ghost, 
 even as He did unto us ; 
 
 “And put no difference between us and 
 them, purifying their hearts by faith.” (Acts 
 XV. 9.) 
 
 To open their eyes, and to turn, 
 them from darkness to light, and from the 
 power of Satan to God, that they may receive 
 
The Deeper Life 121 
 
 forgiveness of sins, and inheritance among 
 them that are sanctified by faith that is in 
 Me.” (Acts xxvi. 18.) 
 
 “ God hath from the beginning 
 
 chosen you to salvation through sanctification 
 of the Spirit and belief of the truth.” (II. 
 Thessalonians ii. 13.) 
 
 5. Finally, Christians are sanctified by the 
 Word of God. 
 
 The Holy Scriptures, in connection with the 
 Divine Spirit and the faith of the believer, 
 complete the means whereby experimental 
 sanctification is secured. 
 
 “Sanctify them through Thy truth ; Thy 
 Word is truth.” (John xvii. 17.) 
 
 Here the expression “word of truth” prob- 
 ably refers both to the Incarnate Word and 
 the Written Word. 
 
 “Husbands, love your wives, even as Christ 
 loved the Church, and gave Himself for it; 
 
 “That He might sanctify and cleanse it 
 with the washing of water by the Word.” 
 (Ephesians v. 25, 26.) 
 
 “Now are ye clean through the Word which 
 I have spoken unto you.” (John xv. 3.) 
 
 While sanctification is a Divine work, there 
 is one sense in which the child of God may be 
 
122 
 
 The Crisis of 
 
 said to sanctify himself. This is by the use 
 of the Scriptures, illuminated by the Holy 
 Spirit. In this light we are to understand a 
 class of passages, of which the exhortation in 
 II. Corinthians vii. i, is a striking example: 
 
 “Having therefore these promises, dearly 
 beloved, let us cleanse ourselves from all filthi- 
 ness of the flesh and spirit, perfecting holiness 
 in the fear of the Lord.” See also Colossians 
 iii. 8, 9 ; Hebrews x. 22; James i. 21 ; I. Peter 
 ii. 11. In this connection we may also notice 
 Psalm cxix. 9 ; 
 
 “Wherewithal shall a young man cleanse 
 his way? By taking heed thereto according to 
 Thy Word.” 
 
 Now, it is only through the Holy Scriptures 
 that the child of God can cleanse himself from 
 all filthiness of the flesh and spirit. How, 
 then, is this cleansing accomplished? By the 
 joint action of the Word of God and the Spirit 
 of Truth applying the blood of Christ to the 
 heart and life. Among the emblems of the 
 Scriptures are the mirror and the laver. 
 
 First, the Bible is a mirror of revelation. 
 It shows us our need of cleansing. 
 
 “For if any man be a hearer of the Word, 
 and not a doer, he is like unto a man beholding 
 his natural face in a glass ; 
 
The Deeper Life 
 
 123 
 
 “For he beholdeth himself, and goeth his 
 way, and straightway forgetteth what manner 
 of man he was. 
 
 “But whoso looketh into the perfect law of 
 liberty, and continueth therein, he being not a 
 forgetful hearer, but a doer of the word, this 
 man shall be blessed in his deed.” (James i. 
 22-25.) 
 
 Second, the Bible is a laver of cleansing. 
 What the light of truth reveals, the blood of 
 Christ cleanses. 
 
 “Husbands, love your wives, even as Christ 
 also loved the Church, and gave Himself for 
 it; 
 
 “That He might sanctify and cleanse it with 
 the washing of water by the Word.” (Ephe- 
 sians v. 25, 26; see also Exodus xxx. 17-21; 
 John xv. 3; and Titus iii. 5.) 
 
 When the believer comes to the Scriptures 
 with his mind and heart illuminated by the 
 Holy Ghost, he finds his condition of life 
 portrayed therein. Just as a looking-glass 
 reflects dirt on the face, so the Bible is a mirror 
 of revelation, not only disclosing crooked ways 
 but also uncovering secret faults. Indeed, to 
 make use of another Scriptural figure, the 
 Word of God is “quick and powerful, and 
 sharper than any two-edged sword, piercing 
 
124 
 
 The Crisis of 
 
 even to the dividing asunder of the soul and 
 spirit, and of the joints and marrow, and is a 
 discerner (literally, a critic) of the thoughts 
 and intents of the heart.” (Hebrews iv. 12.) 
 The Holy Ghost comes with the light of truth 
 in one hand, so to speak, and the blood of 
 Christ in the other. What the light reveals , 
 the blood cleanses. This is the meaning of I. 
 John i. 7.) 
 
 “ If we walk in the light as He is in the light, 
 we have fellowship one with another, and the 
 blood of Jesus Christ His Son cleanses us 
 from all sin.” 
 
 Here the Greek verb translated “cleanseth” 
 is in the present tense, indicative mood, and its 
 force is to express continuous action in present 
 time. Literally, as already mentioned, it may 
 be rendered “keeps cleansing,” or, even better, 
 “keeps on cleansing.” The idea is this: if we 
 keep walking (here the verb is in the present 
 subjunctive, denoting continuous action , too) 
 in the light, the blood will keep cleansing us : 
 and the result will be that we shall have fellow- 
 ship one with another. That is, primarily, 
 the child of God will have fellowship with 
 the Father ; and, secondarily, the children of 
 God will have fellowship with one another. 
 
 Thus, there is a cleansing power in the 
 
The Deeper Life 
 
 125 
 
 Word of God, when applied to our hearts by 
 the Divine Spirit. How often the blessed 
 Comforter brings a passage of Scripture or a 
 personal message to our souls with purifying 
 influence! May this indeed not have been 
 what the Psalmist had in mind, when he 
 prayed: “Quicken Thou me according to Thy 
 Word.” (cxix. 25.) 
 
 Now, in conclusion, let us briefly review the 
 ground we have covered in our study of 
 Scriptural holiness, emphasizing some already 
 familiar facts and anticipating, perhaps, some 
 new points yet to be more fully developed: 
 
 1. In a general way it may be said that the 
 
 Scriptural words for holiness or sanctification 
 have three meanings, namely: First, separa- 
 
 tion from sin ; second, dedication to God ; and 
 third, appointment to ministry. The funda- 
 mental idea is the setting apart of a person or 
 thing for the work of God . 
 
 2. Holiness is of two kinds — ceremonial 
 and moral. Ceremonial holiness belongs alike 
 to persons and things. Moral holiness belongs 
 only to persons. Ceremonial or official holi- 
 ness is purely a matter of external relationship 
 to God, and invests a person or thing with a 
 sense of sacredness. Moral holiness, as the 
 term implies, is spiritual renovation of char' 
 
126 
 
 The Crisis of 
 
 acter and practical righteousness of conduct. 
 
 3. As a Divine attribute holiness is purity ; 
 God is pure from every thought, feeling, and 
 deed of evil. 
 
 4. Likewise, as a requirement of the Christ- 
 ian holiness is purity ; the child of God, like his 
 Father, must be free from every thought, feel- 
 ing, and deed of evil. Purity is not merely a 
 negative quality, but a positive attribute as 
 well. Both in God Himself and in the child 
 of God purity involves the possession of right- 
 eousness, goodness, and truth. In a word, 
 the believer must have the holiness of renewed 
 character and of righteous conduct. “As it 
 is written, 'Be ye holy; for I am holy/” (I. 
 Peter i. 16.) 
 
 5. The holiness of the Christian is the 
 holiness of Christ. All that God the Father 
 is and all that He requires of His children, 
 He has embodied in His Son. “For in Him 
 dwelleth all the fulness of the Godhead bodily. 
 And ye are complete in Him.” (Colossians ii. 
 9, 10.) As we cannot offer to God a holiness 
 of our own, He offers to us a holiness of His 
 own. Nor is the Giver apart from the gift ; 
 “for both He that sanctifieth and they that 
 are sanctified are all of One.” (Hebrews 
 ii. 11.) The holiness which God offers to us 
 
The Deeper Life 
 
 127 
 
 is the holiness of His Son. Christ is the sum 
 and substance of the believer's sanctification. 
 In fact, every instance of the use of the word 
 holiness or sanctification in the Scriptures 
 seems to be connected, either typically or 
 vitally, with the person of the Lord. Indeed, 
 in one passage at least this inseparable con- 
 nection between holiness and the Holy One 
 becomes actual identification. “But of Him 
 are ye in Christ Jesus Who of God is made 
 unto us sanctification.” (I. Corinth- 
 
 ians i. 30.) 
 
 6. Our holiness flows from contact unth 
 God. This contact has both a Divine and a 
 human side. On the Divine side there are 
 two points of contact — the work of Christ on 
 the cross, and the personal indwelling of the 
 Holy Ghost. On the human side there are 
 likewise two points of contact, whereby we 
 become partakers of the holiness of Christ — a 
 step of entire surrender and an act of appro- 
 priating faith. 
 
 7. The result of such contact with Christ 
 is a new Christian experience, a second definite 
 work of grace — a crisis as radical and revolu- 
 tionary as the crisis of conversion. In nature 
 it is not a gradual development, but a sudden 
 change. In regeneration we pass out of death 
 
128 
 
 The Crisis of 
 
 into life; in sanctification we pass out of the 
 self-life into the Christ-life. In regeneration 
 we receive a “new spirit in sanctification the 
 Holy Spirit definitely and personally comes 
 and takes up His abode within the “new 
 spirit.” This second and distinct work of 
 sanctification is connected with the definite 
 and personal coming of the Holy Ghost to our 
 hearts. After conversion the Holy Spirit is 
 with us ; but after sanctification the Holy 
 Spirit is within us. To make use of the figure 
 of another, in regeneration the Holy Spirit 
 builds His temple ; but in sanctification He 
 moves in and occupies it. Thus, it is by the 
 definite reception by faith of the person of the 
 Holy Ghost that the vision of the indwelling 
 Christ is made real to our hearts. 
 
 8. Sanctification means a radical and rev- 
 olutionary transformation of personality — a 
 clean life and a blameless walk. But this ren- 
 ovation of character and conduct is only in 
 and through Christ Himself. Apart from the 
 person of the Sanctifier the blessing of sancti- 
 fication would not be permanent. The cleansed 
 temple must be possessed and occupied by the 
 Lord of the temple. While the diver is con- 
 nected with the atmosphere by the breathing 
 tube, he has all the air he needs; but discon- 
 
The Deeper Life 
 
 129 
 
 nect the breathing tube and the diver dies. 
 Put an iron in among the coals, and the iron 
 is in the fire and the fire is in the iron, and 
 while the iron is among the coals, the fire ex* 
 tends to and sets in rapid motion every particle 
 of the iron ; but take the iron out of the fire, 
 and it grows cold and the particles become 
 still. In like manner, while a believer is in 
 vital contact or conscious fellowship with 
 Christ, the holiness of Christ flows into the 
 believer and becomes his personal possession, 
 transforming his character and conduct. But 
 apart from Christ, the believer becomes cold 
 and dead. Therefore, by loving obedience and 
 living fellowship we must abide in Christ ; 
 for, as Jesus said, “without Me ye can do 
 nothing. ,, (John xv. 5.) 
 
Chapter VII. 
 
 THE VISION OF VICTORY 
 
 N mountain climbing it is a good 
 thing to rest occasionally and look 
 back over the land that lies below 
 and try to catch a glimpse of the 
 height that looms beyond. So in 
 our ascent of the pathway to vic- 
 tory let us pause now for a review 
 and an outlook. 
 
 At the outset we saw that Christianity is 
 inseparable from the person of Christ; that 
 He is the sum of all the doctrines of grace 
 and the substance of all the fruit of the Spirit. 
 Then we saw that salvation begins in deliver- 
 ance from the penalty and guilt of sin and in 
 receiving a new heart and a new spirit. Next 
 we saw that after the birth from above comes 
 the wilderness experience with its ceaseless 
 struggle and inevitable defeat. Inquiring dili- 
 gently for the cause of this mixed experience, 
 we saw that it was the poison of sin. And 
 finally, having seen what sin is, we found the 
 antidote to be Divine holiness. 
 
 This is the review. What, now, is the out- 
 look? Well, it is one thing to diagnose a 
 
The Deeper Life 13 1 
 
 disease and analyze the properties of its specific 
 remedy. It is quite another thing, however, to 
 apply the remedy and cure the disease. In 
 other words, it is one thing to know what sin 
 is and understand the teaching of the Scrip- 
 tures concerning holiness. But it is quite 
 another thing to conquer sin and enter upon a 
 life of practical victory. We have seen the 
 need and nature of sanctification: this is the 
 land that lies below. We are now to inquire 
 into the process whereby sanctification may be- 
 come a present possession: this is the height 
 that looms beyond. All along, however, we 
 have been catching occasional glimpses of the 
 “higher ground.” 
 
 We have seen that the holiness of the 
 Christian flows from vital contact with God . 
 This contact has both a Divine and a human 
 side. On the Divine side there are two points 
 of contact, namely: the cross of Christ, and 
 the work of the Spirit. 
 
 The first point of Divine contact, whereby 
 holiness is received, is the cross of Christ; 
 and the first step in the pathway of victory is 
 a vision of the cross. 
 
 In Christian experience the apprehension of 
 Divine truth comes before its appropriation 
 and realization. Vision precedes victory. The 
 
132 
 
 The Crisis of 
 
 child of God must see his spiritual inheritance 
 before he can enter upon its actual possession. 
 In sanctification the highlands of deliverance 
 loom up while the believer is struggling along 
 on the lowlands of defeat. It was thus in the 
 typical history of the Israelites. While they 
 were making their weary and dreary marches 
 in the wilderness of Sinai, spies were sent over 
 into Canaan. Twelve chosen men walked to 
 and fro throughout the Land of Promise and 
 brought back the grapes of Eschol as a sample 
 of the fruitfulness of the country and as a wit- 
 ness to the faithfulness of Jehovah. It was 
 thus with the man in the seventh chapter of 
 Romans. The star of hope appeared in the 
 midnight of despair. It was while he was 
 struggling for deliverance from the domin- 
 ion of sin that his eye caught by faith a vision 
 of the cross with its promise and potency of 
 victory. Triumphantly, he shouted, “I thank 
 God through Jesus Christ our Lord.” 
 
 This shout of triumph gives us the keynote 
 of deliverance. Let us try to see clearly just 
 what the vision of victory is. It is all wrapped 
 Up in the simple phrase: “through Jesus Christ 
 our Lord.” This expression means three 
 things: First, our identification with Christ in 
 His crucifixion ; second, our identification with 
 
The Deeper Life 
 
 133 
 
 Christ in His resurrection ; and third, Christ's 
 identification with us through His personal in- 
 dwelling. 
 
 I. Our identification with Christ in Hi9 
 crucifixion. 
 
 There are two aspects in which the believer 
 stands related to the cross of Christ, viz. : sub- 
 stitution and identification. 
 
 Of these truths perhaps substitution is the 
 more familiar. Christ died for us. He bore 
 our sins on the cross. He took our place under 
 wrath and endured the penalty which we des- 
 erved. This is the vision of the cross which 
 comes to the helpless sinner; and when he 
 appropriates it by faith it brings salvation 
 from the guilt of sin. This is the meaning 
 of “Christ our Saviour.” This substitutional 
 aspect of the cross is typified in the Old Testa-* 
 ment by the scapegoat in the sixteenth chapter 
 of Leviticus. Aaron laid both his hands upon 
 the head of the scapegoat and confessed over 
 it all the iniquities of the Children of Israel. 
 In symbol all the transgressions of the people 
 were put upon the head of the goat, which 
 was afterwards led away into the wilderness 
 to die. It was regarded as an unclean thing 
 and its whole body was counted a mass of 
 corruption. This was the picture which Isaiah 
 
134 
 
 The Crisis of 
 
 had in mind when he exclaimed: “All we 
 
 like sheep have gone astray; we have turned 
 every one to his own way ; and the Lord hath 
 laid on Him (literally, caused to meet on 
 Him) the iniquity of us all.” (liii. 6 .) 
 
 “Wherefore Jesus also, that He might sanc- 
 tify the people with His own blood, suffered 
 without the gate.” (Hebrews xiii. 12.) 
 
 The second aspect of our relation to the 
 cross — identification — needs special emphasis, 
 because it is not well understood by all Chris- 
 tians. Christ died for us — that is true ; but it 
 is only half the truth. We died in Christ — • 
 that is the other half of the truth. The state- 
 ment is only partially true that Christ died for 
 us that we might escape punishment. It re- 
 quires also to be said that God regards us as 
 having been punished in Christ. To make the 
 truth individual, in the person of my Substitute 
 I bore the penalty of sin. In Him the law 
 exhausted its power of death upon me. When 
 Christ died, I died too. With reference to the 
 claim of the law and the power of sin, I am, 
 in the sight of God, counted as a dead man. 
 This is what Paul meant, when he declared, 
 “I am crucified with Christ.” (Galatians ii. 
 20.) This also is the clear teaching of such 
 passages as the following: 
 
The Deeper Life 
 
 135 
 
 “Know ye not, that so many of us as were 
 baptised into Jesus Christ, were baptised into 
 His death? 
 
 “Therefore we are buried with Him by bap- 
 tism unto death; that like as Christ was raised 
 from the dead by the glory of the Father, even 
 so we also should walk in newness of life.” 
 (Romans vi. 4, 5.) 
 
 “For he that is dead is freed (literally, jus- 
 tified) from sin. 
 
 “Now if we be dead with Christ, we believe 
 that we shall live with Him.” (Romans vi. 
 8 .) 
 
 “Likewise reckon ye also yourselves to be 
 dead indeed unto sin, but alive unto God 
 through Jesus Christ our Lord.” (Romans 
 
 vi. 11.) 
 
 “Wherefore, my brethren, ye also are be- 
 come dead to the law by the body of Christ; 
 that ye should be married to another, even to 
 Him Who is raised from the dead, that ye 
 should bring forth fruit unto God.” (Romans 
 
 vii. 4.) 
 
 “For the love of Christ constraineth us ; 
 because we thus judge, that if One died for 
 all, then zvere all dead. (II. Corinthians v. 14.) 
 
 “For ye are dead, and your life is hid with 
 Christ in God.” (Colossians iii. 3.) 
 
136 
 
 The Crisis of 
 
 “ Buried with Him in baptism , wherein also 
 ye are risen with Him through the faith of 
 the operation of God, Who raised Him from 
 the dead.” (Colossians ii. 12.) 
 
 II. Our indentification with Christ in His 
 resurrection. 
 
 This is the second part of the vision of 
 victory. In the same two aspects in which tht 
 believer stands related to the crucifixion of 
 Christ he also stands related to His resurrec- 
 tion — substitution, and identification. Christ 
 was our Substitute both in His crucifixion and 
 in His resurrection ; not only did He die for us 
 on the cross ; for us also He arose from the 
 grave. 
 
 “Who was delivered for our offences, and 
 raised again for our justification ” (Romans 
 iv. 25.) 
 
 “And if Christ be not risen , then is our 
 preaching vain ; and your faith is vain.” 
 
 “And if Christ be not risen , your faith is 
 vain ; ye are yet in your sins.” 
 
 “But now is Christ risen from the dead, 
 and become the first fruits of them that slept.” 
 (I. Corinthians xv. 14, 17, 20.) 
 
 Thus, the death of Christ alone would not 
 have saved; His resurrection was necessary 
 to complete our redemption. 
 
The Deeper Life 
 
 137 
 
 Now, in His resurrection, as well as in 
 His crucifixion, the believer is identified with 
 Christ. This is what Paul meant when he said, 
 “I am crucified with Christ; nevertheless I 
 live” (Galatians ii. 20.) To make the truth 
 personal, I died with Christ; but I also rose 
 with Him. I was in Him when He hung on 
 the cross and when He lay in the grave ; but 
 I was also in Him when He burst the bands 
 of death on the morning of the resurrection. 
 Indeed, the Apostle Paul carries the identifica- 
 tion still farther: “Even when we were dead 
 
 in sins, (God) hath quickened us together 
 with Christ, (by grace are ye saved;) and 
 hath raised us up together, and made us sit 
 together in heavenly places in Christ Jesus.” 
 (Ephesians ii. 5, 6.) “Crucified with Christ” 
 — this expresses the death-side of our union 
 with the Lord. “Risen with Christ” — this ex- 
 presses the life-side of our union with Him. 
 Let us take a few verses which bring out this 
 life-side of our union with Christ — our identi- 
 fication with Him in His resurrection: 
 
 “Therefore, we are buried with Him by 
 baptism unto death ; that like as Christ was 
 raised from the dead by the glory of the 
 Father, even so we also should walk in new- 
 ness of life” (Romans vi. 4. 'I 
 
The Crisis of 
 
 138 
 
 “Likewise reckon ye also yourselves to be 
 dead indeed unto sin, but alive unto God 
 through Jesus Christ our Lord/’ (Romans 
 vi. II.) 
 
 “For the love of Christ constraineth us ; 
 because we thus judge, that if One died for 
 all, then were all dead (literally, all died) : 
 
 “And that He died for all, that they which 
 live should not live unto themselves , hut unto 
 Him which died for them, and rose again/’ (II. 
 Corinthians v. 14, 15.) 
 
 “Buried with Him in baptism, wherein yt 
 also are risen with Him through the faith of 
 the operation of God, Who hath raised Him 
 from the dead.” (Colossians ii. 12.) 
 
 “If ye then he risen with Christ, seek those 
 things which are above, where Christ sitteth at 
 the right hand of God. 
 
 “For ye are dead, and your life is hid with 
 Christ in God.” (Colossians iii. 1, 3.) 
 
 III. Christ's identification with us through 
 His personal indwelling. 
 
 This is the last part of the vision of victory 
 and the most glorious of all. Christ Himself 
 by the Holy Ghost, will come and dwell in our 
 hearts and live out His own life within us. 
 This is what Paul meant, when he said, “I 
 am crucified with Christ; nevertheless I live; 
 
The Deeper Life 
 
 139 
 
 yet not I, but Christ liveth in me .” (Galatians 
 ii. 20.) This also is the clear teaching of such 
 passages as the following : 
 
 “At that day ye shall know that I am in 
 My Father, and ye in Me, and I in you. 
 
 “He that hath My commandments, and 
 keepeth them, he it is that loveth Me ; and he 
 that loveth Me shall be loved of My Father, 
 and I will love him, and will manifest Myself 
 to him” (John xiv. 20, 21.) 
 
 “To whom God would make known what 
 is the riches of the glory of this mystery among 
 the Gentiles ; which is Christ in you , the hope 
 of glory.” (Colossians i. 27.) 
 
 It is a glorious revelation that Christ will 
 live in us and manifest Himself to us. Can 
 we take in this sublime truth with its stupen- 
 dous significance? The Christ Who was born 
 as a Babe in Bethlehem ; Who grew to man- 
 hood in the humble home in Nazareth ; Who 
 lived a life of holy obedience to His Father's 
 will ; Who died on the cross as a sacrifice for 
 sin ; Who ascended to heaven and seated Him- 
 self at the right hand of God as our Advocate 
 and High Priest; and Who is coming back 
 again to this dark and sin-cursed earth to 
 transform it into Edenic beauty and reign 
 in righteousness and peace : — this blessed 
 
140 
 
 The Crisis of 
 
 Christ of God will come into my poor heart 
 and make His home there and live out His own 
 life within me by the indwelling presence and 
 power of the Holy Ghost. Surely this must 
 be “the fulness of the blessing of the Gospel 
 of Christ,” of which the great apostle to the 
 Gentiles speaks. (Romans xv. 29.) 
 
 This, then, is the first step in the pathway 
 to victory. The Christian who is struggling 
 with sin and helpless in defeat must come to 
 see that in the thought of God he was identi- 
 fied with Christ in His crucifixion and in His 
 resurrection. Indeed, the transaction on Cal- 
 vary was as real as if the child of God had 
 himself actually died and been restored to 
 life. Paul declares that not merely a part of 
 himself — “the carnal mind,” “the flesh,” or 
 “the old man” — but rather the whole of him- 
 self, so to speak, had passed through the 
 mysterious and mystical experience of the 
 cross. He uses personal pronouns. Thus, 
 of himself he says, “/ am crucified with Christ: 
 nevertheless I live.” (Galatians ii. 20.) Like- 
 wise of believers he asserts, “For ye are dead, 
 and your life is hid with Christ in God.” 
 (Colossians iii. 3.) Yet there is no loss of 
 individuality. Personal identity and moral 
 responsibility are not destroyed. Just’ as it 
 
The Deeper Life 
 
 141 
 
 is the same seed which corrupts in the ground, 
 yet germinates in beauty and fruitfulness; so 
 it is the same believer who is crucified with 
 Christ, yet is also risen with Him, evermore 
 to “walk in newness of life. ,, (Romans 
 vi. 4.) Not to His own death and resurrection 
 alone, but as well to the death and resurrection 
 of His people in Him, our Lord applied the 
 wonderful principle of corruption and germina- 
 tion in nature in these words: 
 
 “Except a corn of wheat fall into the earth 
 and die, it abideth alone ; but if it die it bring- 
 eth forth much fruit. 
 
 “He that loveth his life shall lose it; but 
 he that loseth his life in this world shall keep 
 it unto life eternal.” (John xii. 24, 25.) 
 
 Thus, the crucifixion and resurrection of the 
 believer with Christ are not the extinction of 
 his individual existence, but rather its repro- 
 duction and multiplication. Moreover, the use 
 of the personal pronoun marks the continuity 
 of conscious life. Thus, “7 am crucified with 
 Christ : nevertheless / live ; yet not /, but 
 Christ liveth in me” (Galatians ii. 20.) 
 Agafri, “If we be dead with Christ, we be- 
 lieve that we shall live with Him.” (Romans 
 vi. 8.) 
 
 But now, if the identification of the believer 
 
142 
 
 The Crisis of 
 
 with Christ in crucifixion and resurrection 
 does not involve the loss of individuality or 
 the destruction of personal identity and moral 
 responsibility, what does take place? Ah! 
 herein is one of the miracles and mysteries 
 of redemption. The cross has a separating 
 power . It separates us from the world , from 
 our sins, from our sin , and from self. When 
 by faith we identify ourselves with Christ in 
 His death, we are released from “the carnal 
 mind;’* we are separated from “the flesh ;” 
 we are detached from the self-life; in short, 
 we “put off concerning the former conversa- 
 tion the old man, which is corrupt accord- 
 ing to the deceitful lusts.” (Ephesians iv. 22.) 
 But the cross has a power of attachment as 
 well as a power of detachment. While it de- 
 taches us from the old life of nature, it attaches 
 us to the new life of grace. When by faith 
 we identify ourselves with Christ in His resur- 
 rection, we become “renewed in the spirit of 
 our minds;” we “put on the new man, which 
 after God is created in righteousness and true 
 holiness ;” and, highest of all, we “put on the 
 Lord Jesus Christ,” Who is thus “made unto 
 us sanctification.” (I. Corinthians i. 30.) 
 
 Thus, through the cross of Christ, God has 
 made provision whereby, without the loss of 
 
The Deeper Life 
 
 143 
 
 individuality or the destruction of personal 
 identity and moral responsibility, believers are 
 detached from the old life of the flesh , and 
 attached to the new life of the Spirit . “He 
 that is joined to the Lord is one Spirit.” (I. 
 Corinthians vi. 17.) The cross destroys the 
 dominion of sin and the power of the flesh. 
 Self is dethroned, and Christ is enthroned. The 
 process is indeed mysterious and mystical, but 
 the result is very real and practical. 
 
 Far more sublime and glorious than either 
 eradication or suppression is the truth of the 
 indwelling Christ. Eradication would take 
 out of the heart the principle of sin, while 
 suppression would keep the principle of sin 
 bound down and in subjection in the heart. 
 But sanctification through the indwelling 
 Christ means that not only the principle of sin, 
 but the heart itself in which the principle of 
 sin resides ; yea more — the very person him- 
 self in his entire being is nailed to the cross 
 and is raised again in vital and inseparable 
 union with the Lord. So that we may now say 
 with Paul, “I am crucified with Christ: never- 
 theless I live ; yet not I, but Christ liveth in me : 
 and the life which I now live in the flesh I 
 live by the faith of the Son of God Who loved 
 
144 
 
 The Crisis of 
 
 me and gave Himself for me.” (Galatians 
 ii. 20.) 
 
 Once there lived another man within me, 
 
 Child of earth and slave of Satan he; 
 
 But I nailed him to the cross of Jesus, 
 
 And that man is nothing now to me. 
 
 Now Another Man is living in me, 
 
 And I count His blessed life as mine; 
 
 I have died with Him to all my own life; 
 
 I have ris’n to all His life divine. 
 
 — Rev. A. B. Simpson. 
 
 Of this two-fold identification of the b* 
 liever with Christ in His death and resur- 
 rection baptism is an impressive symbolical 
 representation. The popular conception of the 
 ordinance of baptism is that it is a sort of 
 badge of Christianity. Just as a member of a 
 lodge or faternal order receives a badge or 
 medal as evidence of his initiation, so baptism 
 is regarded as a sign of membership in a 
 Christian Church. There is of course a meas- 
 ure of truth in this view, inasmuch as baptism 
 is one of the marks of distinction between a 
 believer and an unbeliever. But Christian 
 baptism has a far deeper significance than this. 
 Of the two ordinances of the New Testament 
 baptism is the sign and seal of our union with 
 Christ, and the Lord's Supper is a sign and 
 seal of our communion with Christ. 
 
The Deeper Life 
 
 145 
 
 Baptism has a two-fold significance. In the 
 first place, it is the outward sign and visible 
 seal of the inner work of grace wrought by 
 the Spirit of God in regeneration. It is the 
 testimony before the world of the fact of con- 
 version. It is a personal confession of Jesus 
 Christ as Saviour and Lord and of the decision 
 to follow His footsteps in holy obedience. 
 The candidate is not only baptized into the 
 name of the Father, the Son, and the Holy 
 Ghost, but he is made partaker of the Divine 
 nature. In the New Testament the rite of 
 baptism is connected with the grace of for- 
 giveness. Indeed, so close is this relationship 
 that many mistake the outward ceremony for 
 the inward experience. But while baptism 
 and the forgiveness of sins go together, yet 
 the remission of sins or regeneration comes 
 first. In fact, the rite of baptism pre-supposes 
 that the one who is baptized has already been 
 forgiven and been begotten from above. The 
 relationship is similar to that between betrothal 
 and marriage. The wedding ceremony pre- 
 supposes that the two hearts have been made 
 one by the plighted troth; otherwise, there is 
 a wedding only in name. So the ordinance of 
 baptism apart from the vital union of the soul 
 with Christ becomes a mere form. 
 
146 
 
 The Crisis of 
 
 But, in the second place, baptism in its 
 deeper spiritual meaning is a symbol of death. 
 It is not a rite of cleansing, but a type of cruci- 
 fixion. Thus the Apostle Paul says : 
 
 "Know ye not that so many of us as were 
 baptized into Jesus Christ, were baptized into 
 His death f 
 
 "Therefore, we are buried with Him by bap- 
 tism into death ; that like as Christ was raised 
 up from the dead by the glory of the Father, 
 even so we also should walk in newness of 
 life/’ (Romans vi. 3, 4.) 
 
 “Buried with Him in baptism > wherein also 
 ye are risen with Him through the faith of 
 the operation of God, Who raised Him from 
 the dead.” (Colossians ii. 12.) 
 
 Thus, baptism is a symbolical representation 
 of the believer’s death, burial, and resurrection 
 with Christ. It is, as someone has graphically 
 expressed it, "the funeral service of the old 
 life.” On the one hand, we are "buried with 
 Him by baptism into death and on the other 
 hand, we are "risen with Him through the faith 
 of the operation of God,” in order that "like 
 as Christ was raised up from the dead by the 
 glory of the Father, even so we also should 
 walk in newness of life.” 
 
 Many Christians do not see this deeper 
 
• The Deeper Life V4 7 
 
 meaning of baptism. Others, like the Roman 
 disciples, come to see it subsequent to the ad- 
 ministration of the ordinance. But some 
 children of God see it and enter into it at the 
 very time of their baptism. In fact, in many 
 instances it is the desire to follow their Lord 
 in holy obedience that leads believers to be 
 baptized. It is, indeed, of the very highest im- 
 portance to see that baptism means death and 
 resurrection ; since to the mind and heart that 
 are thus spiritually illuminated, this fact be- 
 comes an aid to practical holiness. The 
 believer who enters by faith, either at the time 
 or at a later season, into the deeper significance 
 of baptism is enabled thereby the better to 
 realize experimentally the sanctifying power of 
 the truth of his union with Christ in His death 
 and resurrection. 
 
 Discouraged and despairing heart, this is the 
 pathway to victory. Do you catch the vision? 
 On that dark day of the crucifixion, nearly 
 nineteen hundred years ago, you died with 
 your Lord on Calvary and with Him were 
 laid away in Joseph's tomb. But on that 
 bright and glorious morning of the resurrec- 
 tion you stepped forth with your Lord from 
 the open grave, evermore to “walk in new- 
 ness of life.” Beloved, do you not see the 
 
148 
 
 The Crisis of 
 
 truth? Look! Like Moses on Nebo’s loft 
 height the Land of Promise even now it 
 spread out before your fainting eyes. It is 
 true that Moses died outside the land; but it 
 is your glorious privilege to enter in. If you 
 have seen the vision, God will make it real. 
 He does not mock His children with vain 
 hopes. He does not, like the mirage of the 
 desert, lure on the thirsting soul to disappoint- 
 ment and disaster. Your feet are yet to tread 
 the Land of Promise. You are to enter into 
 rest. You are to be set free from the law of 
 sin and death by the law of the Spirit of life 
 in Christ Jesus. But you must see your 
 inheritance before you can possess it. Ap- 
 prehension comes first, and then appropriation. 
 The vision precedes the victory. 
 
 It cannot be too strongly emphasized that 
 the Christian life is a Christ-life. It is not 
 an imitation, but an incarnation. We do not 
 copy Christ, we reproduce Him; or, rather, 
 He reproduces His own life within us by 
 the indwelling of the Holy Ghost. 
 
 A young American student sat in a National 
 Art Gallery in Europe, trying to copy a famous 
 painting by one of the old masters. Patiently 
 he toiled at his easel, but with unsatisfactory 
 results. His work was a poor imitation of 
 
The Deeper Life 
 
 149 
 
 the original. One day he fell asleep over hijs 
 canvas and as he slept he dreamed. He 
 dreamed that the spirit of the old master took 
 possession of his brain and hand. Eagerly 
 he seized his brush, and rapidly reproduce i 
 the masterpiece before him. His work re- 
 ceived the highest praise. It had the artistic 
 finish and touch of genius of the original. At 
 once his picture took its place among the 
 famous paintings of the world, and the young 
 artist himself was acclaimed as a new master. 
 But the poor student awoke to find it all a 
 dream, and in bitter disappointment applied 
 himself to his fruitless task. 
 
 But, beloved, spiritually the young artist's 
 dream may be gloriously true. We study 
 the character of Christ as portrayed in the 
 Gospels. We recognize that His spotless pur- 
 ity and perfect obedience constitute the only 
 standard of character and conduct acceptable 
 to God. Then we try to imitate Christ. We 
 struggle for His spotless purity and strive 
 after His perfect obedience. But at ever) 
 turn we fail. Finally, in our discouragemenl 
 and despair, God gives us the vision of the 
 indwelling Christ. The Divine Master will 
 live in His disciples. Inseparably He will 
 unite Himself to us, blending His life with 
 
The Deeper Life 
 
 150 
 
 ours and our lives with His. Christ will think 
 through our minds. Christ will love through 
 our hearts. Christ will act through our wills. 
 Christ will keep the law within us. Christ will 
 please His Father within us. Christ will de- 
 stroy the dominion of sin and the power of the 
 flesh, dethrone self, and reign supreme in oui 
 lives. In a word, all we cannot be and all 
 we cannot do of ourselves Christ Himself will 
 be within us and do within us. May we not 
 make these lines from a poem by Frances 
 Ridley Haver gal our 
 
 “Live out Thy life within me, 
 
 O Jesus, King of kings; 
 
 Be Thou Thyself the answer 
 To all my questionings® 
 
Chapter VIII. 
 
 THE REALIZATION OF VICTORY 
 
 HERE remaineth therefore a rest 
 to the people of God.” (Hebrews 
 iv. 9.) This is not the rest of re- 
 ward in heaven, but the rest of 
 faith here upon earth. It is a 
 triumphant Christian life, an ex- 
 perience of relief from struggle, 
 of deliverance from sin, and of 
 victory over self through the indwelling of the 
 risen Christ and the baptism and fulness of the; 
 Holy Ghost. Not for realization but for in- 
 spiration are the ideals of common life: but 
 in spiritual life visions may become verities. 
 Thus after the vision of victory comes the 
 realization of victory. What the believer has 
 apprehended by Divine illumination he must' 
 also appropriate by an act of entire surrendei 
 and a step of aggressive faith. 
 
 The vision of victory apart from its realiza- 
 tion is powerless to deliver. From Mount 
 Nebo’s lofty height Moses viewed the land- 
 scape o’er ; but he died outside in the barren 
 wastes of Moab. The Children of Israel 
 
 
152 
 
 The Crisis of 
 
 caught a glimpse of Canaan through the re- 
 port of the spies; but they perished in the 
 weary and dreary wilderness. Moses was kept 
 out of the Land of Promise by disobedience ; 
 and the Israelites could not enter in because of 
 their unbelief. (Hebrews iii. 19.) Of the 
 entire generation that left Egypt, Caleb and 
 Joshua alone crossed the Jordan; and they 
 received their covenant inheritance because! 
 they “wholly followed the Lord.” 
 
 Moreover, a vision without victory works 
 harm to the soul. Loss always results from the 
 apprehension of spiritual truth apart from its 
 realization. Indeed, one can never see Divine 
 things and afterwards be quite the same. For 
 this reason God sometimes withholds light 
 which He knows will not be followed. If the 
 heavenly light be permitted to fade away, 
 the heart will be left in even greater darkness. 
 If the vision of victory over the dominion 
 of sin and the power of the flesh through 
 the indwelling Christ is not transformed into 
 a glorious reality by the definite reception of 
 the gift of the Holy Ghost through a step of 
 entire surrender and an act of appropriating 
 faith, the believer will be plunged into strug- 
 gles and defeats still more hopeless and des- 
 
The Deeper Life 
 
 153 
 
 pairing. We dare not, then, pause on the 
 threshold of our inheritance. We have now 
 put our hand to the plow, so to speak; to gc 
 back, or even to look back, would be to invite 
 spiritual disaster. With reference to the deepei 
 life of faith the writer of the epistle to the 
 Hebrews says: 
 
 “But if any man draw back, my soul shall 
 have no pleasure in him.” 
 
 By way of encouragement, however, he 
 quickly adds: 
 
 “But we are not of them that draw back 
 unto perdition ; but of them that believe to 
 the saving of the soul.” (x. 38, 39.) 
 
 How, then, may the vision of victory be 
 transformed into the realization of victory? 
 By the definite reception of the gift of the 
 Holy Ghost through a step of entire surrender 
 and an act of appropriating faith. We have 
 already seen that the holiness of the Christian 
 flows from contact with God . This contact 
 has both a Divine and a human side. On the 
 Divine side there are two points of contact, 
 namely: the identification of the believer with 
 Christ in His death and resurrection and the 
 definite reception of the gift of the Holy 
 Ghost. On the human side there are also 
 
154 
 
 The Crisis of 
 
 two points of contact, namely : a step of entire 
 surrender and the receiving of the Holy Ghost 
 through an act of appropriating faith. 
 
 Now, the identification of the believer with 
 Christ in His death and resurrection is the 
 historical and incomplete side of holiness ; 
 the transformation of the believer in character 
 and conduct through the reception of the 
 gift of the Holy Ghost is the experimental 
 and complete side of holiness. The vision 
 of the cross and the indwelling Christ is the 
 first step in the pathway to victory. That 
 step we have already taken. The definite 
 reception of the gift of the Holy Ghost through 
 a step of entire surrender and an act of appro- 
 priating faith is the second step in the path- 
 way to victory. This step we are now to 
 take. 
 
 In regeneration God gives us a “new spirit.” 
 In sanctification He puts within us the Holy 
 Spirit. (“My Spirit;” Ezekiel xxxvi. 26, 
 27.) Regeneration is the result of the gra- 
 cious inworking of the Holy Spirit. Sanctifi- 
 cation is the result of the personal indwelling 
 of the Holy Spirit. Consequently, after re- 
 generation the Holy Spirit is with us ; but 
 after sanctification He is within us. Now, the 
 experience of sanctification through the in- 
 
The Deeper Life 
 
 155 
 
 dwelling Christ is realized in connection with 
 the definite reception of the gift of the Holy 
 Spirit by full consecration and living faith. 
 Indeed, it is through the Holy Spirit that we 
 come to see the hopelessness of struggling 
 against sin ; it is through the Holy Spirit that 
 we catch a glimpse of the cross with its promise 
 and potency of deliverance ; it is through the 
 Holy Spirit that the revelation of the in- 
 dwelling Christ breaks with comforting 
 cheer upon our despairing hearts ; and it is 
 through the Holy Spirit that we are enabled 
 to die unto sin and live unto God. 
 
 First, the Reception of the Gift of the 
 Holy Ghost. 
 
 I. The Experience of the Apostolic Church. 
 
 In the experience of the Apostolic Church, 
 as recorded in the book of Acts, there were 
 three things that were closely connected, name- 
 ly: Conversion, Baptism, and the Reception of 
 the Holy Ghost. Thus on the Day of Pente- 
 cost Peter declared: 
 
 “Repent, and be baptized every one of you 
 in the name of Jesus Christ for the remission 
 of your sins, and ye shall receive the gift of 
 the Holy Ghost. 
 
 “For the promise is unto you, and to your 
 children, and to all that are afar off, even as 
 
The Crisis of 
 
 156 
 
 many as the Lord our God shall call.” (Acts ii. 
 39 > 40 .) 
 
 Now, in this passage of Scripture three 
 facts would seem to be clear : First, conversion 
 (here described as the remission of sins), 
 baptism, and the reception of the gift of the 
 Holy Ghost, are three separate and distinct 
 things ; second, these three things, while sep- 
 arate and distinct, are yet closely related 
 both as doctrines and as experiences ; and 
 third, these three things are here stated in 
 their normal order and Scriptural relationship. 
 When a sinner is converted he should seek 
 baptism as the open confession of his faith in 
 Christ as Saviour and Lord, and as the sign 
 and seal of his identification by faith with 
 Christ in His death and resurrection. Then 
 he should definitely receive the Holy Ghost, 
 Who by His indwelling and infilling will be- 
 come the enabling for a life well pleasing to 
 God and the equipping for a life of fruitful 
 service to man. 
 
 The relation of the reception of the Holy 
 Ghost to the experience of conversion in the 
 Acts of the Apostles is an interesting study. 
 A careful examination of the book leads to 
 two conclusions, namely: First, in some in- 
 
The Deeper Life 
 
 157 
 
 stances the Holy Ghost was received at the 
 time of conversion; and second, in other in-* 
 stances the Holy Ghost was received subset 
 qaent to conversion, 
 
 1. In some instances the Holy Ghost was 
 received at the time of conversion. This was 
 the case on the Day of Pentecost and in the 
 house of Cornelius. 
 
 From the language of Peter, already quoted 
 (Acts ii. 39, 40), we learn that on the Day 
 of Pentecost conversion, baptism, and the re- 
 ception of the Holy Ghost went together ; 
 that is, while these three things were separate 
 and distinct experiences, yet no interval of 
 time elapsed between conversion and baptism 
 on the one hand, or between conversion and 
 the reception of the Holy Ghost on the other. 
 
 “Then they that gladly received the word 
 were baptized: and the same day the Lord 
 added unto them about three thousand souls.” 
 (Actc ii. 41.) 
 
 The case of Cornelius and his household is 
 recorded in Acts x. 44-48: 
 
 “While Peter yet spake these words, the 
 Holy Ghost fell on all them that heard the 
 word. 
 
 “And they of the circumcision which be- 
 
The Crisis of 
 
 158 
 
 lieved were astonished, as many as came with 
 Peter, because that on the Gentiles also was 
 poured out the gift of the Holy Ghost. 
 
 “For they heard them speak with tongues 
 and magnify God. Then answered Peter, 
 “Can any man forbid water that these should 
 be baptized, which have received the Holy 
 Ghost as well as we? 
 
 “ And he commanded them to be baptized in 
 the name of the Lord. Then prayed they 
 him to tarry certain days.” 
 
 Here also, as on the day of Pentecost, con- 
 version is connected with the reception of the 
 Holy Ghost, although the two experiences 
 were separate and distinct. On this occasion, 
 it will be observed, the reception of the Holy 
 Ghost preceded baptism. 
 
 2. In other instances the Holy Ghost was 
 received subsequent to conversion. This was 
 true of the Samaritan disciples and the Ephe- 
 sian disciples. 
 
 The case of the Samaritan disciples is re- 
 corded in Acts viii. 12-17: 
 
 “But when they believed Philip preaching 
 the things concerning the kingdom of God, 
 and the name of Jesus Christ, they were 
 baptized, both men and women. 
 
 ‘Then Simon himself believed also: and 
 
The Deeper Life 
 
 1 59 
 
 when he was baptized, he continued with 
 Philip and wondered, beholding the miracles 
 and signs which were done. 
 
 “Now when the apostles which were at 
 Jerusalem heard that Samaria had received 
 the word of God, they sent unto them Peter 
 and John; who, when they were come down, 
 prayed for them, that they might receive the 
 Holy Ghost: 
 
 “(For as yet He was fallen upon none of 
 them : only they were baptized in the name of 
 the Lord Jesus.) 
 
 “Then they laid their hands on them, and 
 they received the Holy Ghost.” 
 
 Now, observe that under the preaching of 
 Philip the Samaritans “received the word of 
 God.” That is, they were converted, or saved. 
 Moreover, they received Christian baptism — 
 “they were baptized in the name of the Lord 
 Jesus.” But at a later date, or subsequent to 
 their conversion, they received the Holy Ghost, 
 under the joint ministry of Peter and John. 
 It is interesting to note that the Holy Ghost 
 was given to the Samaritan disciples through 
 prayer and the laying on of hands by the 
 apostles. 
 
 The case of the Ephesian disciples is re- 
 corded in Acts xix. 1-6: 
 
i6o 
 
 The Crisis of 
 
 “And it came to pass, that, while Apollos 
 was at Corinth, Paul having passed through 
 the upper coasts came to Ephesus ; and find- 
 ing certain disciples, 
 
 “He said unto them, Have ye received the 
 Holy Ghost, since ye believed ? And they said 
 unto him, We have not so much as heard, 
 whether there be any Holy Ghost. 
 
 “And he said unto them, Unto what then 
 were ye baptised? And they said, Unto John’s 
 baptism. 
 
 “Then said Paul, John verily baptised with 
 the baptism of repentance, saying unto the 
 people, that they should believe on Him which 
 should come after him, that is, Jesus Christ. 
 
 “When they heard this, they were baptised 
 in the name of the Lord Jesus. And when 
 Paul laid his hands upon them, the Holy Ghost 
 came on them ; and they spake with tongues 
 and prophesied.” 
 
 Paul’s question in verse two, in the Revised 
 Version, reads: “Did ye receive the Holy 
 Ghost, when ye believed ?” Rotherham trans- 
 lates: “And he said unto them: Holy Ghost 
 
 received ye, when ye believed ?” Now, which- 
 ever of these three renderings be preferred, 
 four facts stand out clearly: First , the Ephe- 
 sian disciples were Christians ; yet at the time 
 
The Deeper .Life 
 
 161 
 
 Paul met them, they had not received the Holy 
 Ghost. Second , conversion, therefore, and the 
 reception of the Holy Ghost are separate and 
 distinct experiences. Third , the Holy Ghost 
 
 may be received at the time of conversion. And 
 fourth , the Holy Ghost may be received subse- 
 quent to conversion. On this occasion, it will 
 be observed^ Christian baptism was adminis- 
 tered some little time after conversion; and 
 further, that the Holy Ghost was received in 
 connection with Christian baptism and the 
 laying on of hands by Paul. 
 
 The case of the Apostle Paul does not seem 
 to be altogether clear. The record in Acts 
 ix. 1 7, 18, reads: 
 
 “And Ananias went his way, and entered 
 into the house: and putting his hands on him 
 said, Brother Saul, the Lord, even Jesus, that 
 appeared unto thee in the way, as thou earnest, 
 hath sent me, that thou mightest be filled with 
 the Holy Ghost.” 
 
 And immediately there fell from his eyes as 
 it had been scales : and he received sight forth- 
 with, and arose, and was baptised.” 
 
 Now, it does not appear to be altogether 
 clear just at what time Paul was converted 
 — whether on the road to Damascus, or during 
 the three days of darkness. Consequently, 
 
The Crisis of 
 
 162 
 
 there is an uncertainty as to whether the 
 apostle received the Holy Ghost at the time of 
 conversion, or subsequent thereto. In the lat- 
 ter event, the interval was very brief — amount- 
 ing to only a few a day. On this occasion, it 
 will be observed, the Holy Ghost was received 
 before Christian baptism. 
 
 Surely, from this brief study of the experi- 
 ence of the Apostolic Church, as recorded in 
 the book of Acts, we may learn that God is 
 sovereign in His operations, and that doctrinal 
 distinctions made by man cannot shut Him up 
 to set ways of working. At the same time four 
 things seem to be clear: First, conversion and 
 the definite reception of the gift of the Holy 
 Ghost are separate and distinct experiences. 
 Second, conversion may occur without the ex- 
 perience of receiving the Holy Ghost. Third, 
 the Holy Ghost is often received at the time of 
 conversion. And fourth, the Holy Ghost is 
 often received subsequent to conversion. 
 
 Now, in the light of these facts we believe 
 that conversion and the reception of the Holy 
 Ghost should go hand in hand, so to speak; 
 that is, while they are distinct experimentally, 
 they should not be separated chronologically. 
 But in the lives of few Christians to-day, com- 
 
The Deeper Life 163 
 
 paratively speaking, is this true. John Wesley 
 tells of a man who was converted one hour, 
 sanctified the second hour, and glorified the 
 third hour. The man died three hours after 
 he was saved. Indeed, where there is right 
 Scriptural teaching no interval of time need 
 occur after conversion before the Holy Ghost 
 is received. Unfortunately, however, this is 
 seldom the case. Generally an interval of time 
 — and often it is a long period — does occur. 
 Indeed, some true hearted children of God 
 never seem to know from experience the per- 
 sonal indwelling of the Holy Ghost. But this 
 interval, where it occurs, is filled in with the 
 weary marches and dreary experiences of the 
 wilderness of Sinai, and with the ceaseless 
 struggles and discouraging defeats of the 
 seventh chapter of Romans. We cannot re- 
 frain from saying that we believe God never 
 intended that there should be a barren waste 
 of Christian experience between regeneration 
 and sanctification, but that conversion should 
 be immediately followed by a life of victory 
 over sin and self in union with the indwelling 
 Christ and through receiving the gift of the 
 Holy Ghost, 
 
 II. The Teaching of the Apostolic Writ- 
 ings. 
 
164 The Crisis of 
 
 We have studied the experience of the Apos- 
 tolic Church, with reference to the definife 
 reception of the Holy Ghost, as recorded in the 
 book of Acts. Now, let us turn to the teaching 
 of the Epistles. 
 
 Let us cite a few passages which refer to 
 the possession of the Holy Spirit or to the in- 
 dwelling of the risen Christ. These two classes 
 of passages may be grouped together, for it is 
 the baptism of the Holy Ghost which brings 
 to our hearts the revelation of the indwelling 
 Christ. 
 
 1. “But ye are not in the flesh, but in the 
 Spirit, if so be that the Spirit of God dwell in 
 you . Now if any man have not the Spirit of 
 Christ, he is none of His. And if Christ dwell 
 in you, the body is dead because of sin ; but the 
 Spirit is life because of righteousness.” 
 (Romans viii. 9, 10.) 
 
 2. “Know ye not that ye are the temple of 
 God and that the Spirit of God dwelleth in 
 you ? If any man defile the temple of God, 
 him shall God destroy, for the temple of God 
 is holy, which temple ye are.” (I. Corinthians 
 iii. 16, 17.) 
 
 3. “For by one Spirit we are all baptised 
 into one body, whether we be Jews or Gentiles, 
 
The Deeper Life 165 
 
 whether ye be bond or free, and have been 
 all -made to drink into one Spirit” (I. Corin- 
 thians xii. 13.) 
 
 4. “Know ye not your own selves how that 
 Jesus Christ is in you except ye be reprobates ?” 
 (II. Corinthians xiii. 5.) 
 
 5. “This only would I learn of you, Re- 
 ceived ye the Spirit by the works of the law , 
 or by the hearing of faith?” (Galatians iii. 2.) 
 
 6. “My little children, of whom I travail 
 in birth again until Christ be formed in you,” 
 (Galatians iv. 19.) 
 
 7. “For this cause I bow my knees unto the 
 Father of our Lord Jesus Christ of Whom the 
 whole family in heaven and earth is named, 
 
 “That He would grant you, according to the 
 riches of His glory, to be strengthened with 
 might by His Spirit in the inner man ; 
 
 “ That Christ may dwell in your heart by 
 faith; that ye, being rooted and grounded in 
 love, 
 
 “May be able to comprehend with all saints 
 what is the breadth, and length, and depth, and 
 height ; 
 
 “And to know the love of Christ, which pass- 
 eth knowledge, that ye might be filled with 
 all the fulness of God.” (Ephesians iii. 14-19.) 
 
 8. “To whom (the saints) God would make 
 
1 66 
 
 The Crisis of 
 
 known what is the riches of the glory of this 
 mystery among the Gentiles ; which is Christ 
 in you , the hope of glory.” (Colossians i. 27.) 
 
 A careful examination of the above and sim- 
 ilar passages discloses two striking facts, 
 namely: First, in some instances the baptism 
 
 or possession of the Holy Spirit is closely iden- 
 tified with regeneration or conversion ; and 
 second, in other instances these experiences are 
 separated in point of time. But this is just 
 the conclusion which we reached from our 
 study of the book of Acts. Thus the expe- 
 rience of the Apostolic Church and the teach- 
 ing of the Apostolic writings agree: and, in- 
 deed, this must be so ; for the Holy Spirit was 
 the Inworker of the one as He was the In- 
 spirer of the other. In fact, the words of Peter, 
 on the Day of Pentecost — Acts ii. 39, 40 — give 
 us the key, which explains the teaching of the 
 New Testament on this vitally important 
 theme. There we learn, as we have seen, that 
 the remission of sins or conversion and the 
 reception of the gift of the Holy Ghost, while 
 closely related, are yet separate and distinct 
 both doctrinally and experimentally. When 
 this principle of interpretation is clearly un- 
 derstood and firmly grasped, two resulting 
 facts will be readily admitted, namely: First, 
 
 ( 
 
The Deeper Life 
 
 167 
 
 the Holy Ghost may be received at the time 
 of conversion ; and second, the Holy Ghost 
 may be received subsequent to conversion. 
 
 III. The Spiritual Crisis in the Life of our 
 Lord. 
 
 The baptism of our blessed Lord with the 
 Holy Ghost was a spiritual crisis in His life: 
 it marked alike the beginning of His encoun- 
 ters with Satan and the opening of His public 
 ministry of teaching and healing. As a Babe 
 Jesus was born of the Spirit in Bethlehem of 
 Judea: 
 
 “The Holy Ghost shall come upon thee, and 
 the power of the Highest shall overshadow 
 thee : therefore also that holy thing which shall 
 be born of thee shall be called the Son of God.” 
 (Luke i. 35.) 
 
 Moreover, as a Child and Youth the Spirit 
 of God was with Jesus of Nazareth. Luke 
 gives us two exquisite pictures, one of the boy- 
 hood and the other of the early manhood, of 
 the Saviour : 
 
 “And the child grew, and waxed strong in 
 spirit, filled with wisdom: and the grace of 
 God was upon Him.” 
 
 “And Jesus increased in wisdom and stature, 
 and in favor with God and man.” (Luke ii. 
 40, 52.) 
 
1 68 
 
 The Crisis of 
 
 Thus, the life of Jesus, during the silent 
 years of the home training in Nazareth, was 
 the object of the Holy Spirit's special and 
 peculiar care. The growth and symmetrical 
 development of His spirit, mind, and body 
 were under the influence of the Holy Spirit. 
 It was, furthermore, through the Holy Spirit 
 that “the grace of God was upon Him," and 
 that He “increased in wisdom and stature, and 
 in favor with God and man." But at thirty 
 years of age a marked crisis came in the life 
 of our Lord. It was then, at the river Jordan, 
 that Christ was not only baptised in water by 
 John the Baptist, but also baptised with the 
 Holy Ghost by His Heavenly Father. Thus 
 we read: 
 
 “Now when all the people were baptised, it 
 came to pass that Jesus also being baptised, 
 and praying, the heaven was opened, 
 
 “And the Holy Ghost descended in a bodily 
 shape like a dove upon Him, and a voice came 
 from heaven, which said, This is My beloved 
 Son; in Thee I am well pleased." (Luke iii. 
 21 , 22 .) 
 
 What, then, was the significance of this 
 marked crisis in the life of Christ? From His 
 birth till His baptism the Holy Spirit was 
 zmth Christ ; but from His baptism till His 
 
The Deeper Life 169 
 
 passion the Holy Spirit was within Him. After 
 the crisis at the River Jordan two Divine Per- 
 sonalities were inseparably united — Jesus of 
 Nazareth and the Spirit of God. From that 
 hour the life of Christ was wrought out in 
 absolute dependence upon the Holy Spirit. 
 Thus it was through the Holy Spirit that 
 Christ met and overcame the Devil in the 
 wilderness ; it was through the Holy Spirit 
 that Christ uttered His matchless words and 
 performed His wondrous deeds ; it was through 
 the Holy Spirit that Christ offered Himself as 
 sacrifice on the cross ; and it was through the 
 Holy Spirit that Christ was raised from 
 the dead and declared to be the Son 
 of God with power. The great differ- 
 ence, therefore, between the private life 
 and public ministry of Jesus Christ is ex- 
 plained by His baptism at the Jordan and the 
 incoming and indwelling of the Holy Spirit. 
 
 Now, the Apostle John tells us that “as 
 He is, so are we in this world.” (I. John iv. 
 17.) . In this experience, therefore, as in all 
 other things, Christ is our Divine Pattern. So, 
 after we have been born of the Spirit — and it 
 should not be long afterwards — we must be 
 baptized with the Spirit. It is then in connec- 
 tion with taking Christ as our sanctification 
 
I/O 
 
 The Crisis of 
 
 that we receive the Person of the Holy Ghost 
 as our indwelling and abiding Comforter. 
 When once He comes into our hearts, He never 
 leaves us. We may indeed grieve Him, but we 
 can never grieve Him away. (Ephesians iv. 
 3 o.) 
 
 IV. The Significance of Typical Rites and 
 Historical Incidents. 
 
 From the Scriptures as a whole let us gather 
 up a few typical rites and historical incidents, 
 the spiritual significance of which strengthens 
 the conclusion that we have already reached, 
 namely: that the reception of the Holy Ghost 
 is an experience separate and distinct from 
 conversion, but yet not necessarily far removed 
 therefrom in point of time. 
 
 i. The Crossing of the Jordan. 
 
 As we have seen in Chapter III, the pas- 
 sage of the Red Sea by the Children of Israel 
 was a type of regeneration, but the crossing of 
 the Jordan was a type of sanctification. The 
 Red Sea represented separation from the 
 world; the Jordan represented separation from 
 self . Both experiences symbolized death but 
 the death symbolized by the Jordan was deeper 
 than the death symbolized by the Red Sea. 
 Before the conquering hosts could victoriously 
 possess their inheritance in the Land of Canaan 
 
The Deeper Life 171 
 
 Moses had to die, which represented our death 
 to the law ; the River Jordan had to be crossed, 
 which represented our death to sin; the rite 
 of circumcision had to be performed at Gilgal, 
 which represented our death to the flesh; and 
 Joshua had to surrender his own right of 
 leadership and acknowledge the leadership of 
 the “Captain of the Host of the Lord.” which 
 represented our death to self. Surely, all this 
 is deeply significant of a second work of grace, 
 a spiritual crisis after conversion, when by 
 entire surrender and living faith we take the 
 Holy Ghost to make real in us our indentifica- 
 tion with Christ in His death and resurrection 
 and Christ’s indentification with us through 
 His personal indwelling. 
 
 2. The Pillar of Cloud and Fire. 
 
 From the passage of the Red Sea till the 
 erection of the Tabernacle the pillar of cloud 
 and fire, the symbol of the Holy Ghost, went 
 before the hosts of Israel, guiding them in the 
 way and protecting them from peril. But 
 after the Tabernacle was built the pillar of 
 cloud and fire, the emblem of God’s personal 
 presence, became the Shekinah glory, which 
 rested over the mercy-seat and between the 
 outstretched wings of the cherubim. No 
 longer did God thunder His commands to 
 
172 
 
 The Crisis of 
 
 Israel from Mount Sinai ; but He “called unto 
 Moses and spake unto him out of the taber- 
 nacle of the congregation.” Moreover, the 
 time when this momentous change occurred is 
 most suggestive. It was “the first day of the 
 first month” of the second year, which marked 
 a new epoch in the history of Israel. Spiri- 
 tually, the pillar of cloud and fire in advance of 
 the marching hosts is typical of the presence 
 of the Holy Ghost with us, as our Guide and 
 Defender. But the hovering of the Shekinah 
 glory over the mercy-seat and between the out- 
 stretched wings of the cherubim is typical of 
 the Person of the Holy Ghost within us, as 
 the Source of our holiness and the Spring of 
 our service. Before we receive the Holy Ghost, 
 He has to speak to us largely through the 
 Divine providences of our lives ; but after we 
 receive Him, He can speak to us more intimate- 
 ly by means of His Personal Presence in our 
 hearts. Furthermore, the first day of the 
 first month, of the second year, is suggestive 
 of the new epoch in Christian experience 
 which is marked by the personal incoming and 
 indwelling of the Spirit of God. 
 
 3. The Blood and the Oil. 
 
 In the ceremonial rites for the cleansing of 
 the leper we have seen how he was first 
 
The Deeper Life 
 
 173 
 
 sprinkled seven times with the blood and then 
 sprinkled seven times with the oil. The two 
 rites were quite separate and distinct. The 
 blood was a type of the redemption of Christ 
 and the oil was a type of the baptism of the 
 Holy Ghost. The oil was put upon the blood 
 of the trespass offering. This order could not 
 be changed ; the cleansed leper could be anoin- 
 ted with oil only after he had been sprinkled 
 with blood. Now, all this speaks to us of 
 salvation and sanctification. We must first be 
 covered by the blood and then be endued 
 with the Spirit. We must take Christ as our 
 Saviour before we can receive the Holy Ghost. 
 
 4. The Promise of Christ. 
 
 On one occasion Christ closed His instruc- 
 tion concerning prayer with these words: 
 
 “If ye, then, being evil, know how to give 
 good gifts unto your children, how much more 
 shall your Heavenly Father give the Holy 
 Spirit to them that ask Him” ( Luke xi. 13.) 
 
 Here our Lord was addressing His follow- 
 ers, among them manifestly being some who 
 were saved; yet He gives them the promise 
 of the Holy Spirit, to be received in answer to 
 prayer. 
 
 Again, in the upper room, just before His 
 betrayal, the Master gave His disciples very 
 
174 
 
 The Crisis of 
 
 explicit and definite teaching concerning the 
 Holy Spirit. One of His parting messages 
 was: 
 
 “If ye love Me, keep My commandments. 
 
 “And I will pray the Father, and He shall 
 give you another Comforter, that He may 
 abide with you forever; 
 
 “Even the Spirit of Truth ; Whom the world 
 cannot receive, because it seeth Him not, 
 neither knoweth Him ; but ye shall know Him ; 
 for He dwelleth with you and shall be in 
 you” (John xiv. 15-17.) 
 
 In verse seventeen an important distinction 
 is made in the use of the prepositions “with” 
 and “in.” With is the Greek para , and means 
 “by the side of.” In is the Greek en , and 
 means “within.” As we have seen there is 
 a vast difference between having the Holy 
 Spirit with us, and having Him within us. 
 In the one case He is a presence outside ; in 
 the other case He is a Person inside. Plainly, 
 the meaning is that before Pentecost the disci- 
 ples had the Holy Ghost with them ; but after 
 Pentecost they were to have Him within them. 
 This view of the Saviour’s words is supported 
 by the discriminating way in which the ten- 
 ses of the verbs are used. “Dwelleth” is the 
 present tense and refers to the time of Christ’s 
 
The Deeper Life 
 
 175 
 
 speaking. “Shall be ” is the future tense and 
 refers to a coming time. Evidently, the Da} 
 of Pentecost was in the mind of the Master. 
 
 Once again, after His resurrection, Christ 
 referred very definitely to the approaching 
 advent of the Holy Ghost : 
 
 “And, behold, I send the promise of My 
 Father upon you; but tarry ye in the city of 
 Jerusalem, until ye be endued with power 
 from on high.” (Luke xxiv. 49.) 
 
 “But ye shall receive power, after that the 
 Holy Ghost is come upon you: and ye shall 
 be witnesses unto Me both in Jerusalem, and 
 in all Judea, and in Samaria, and unto the 
 uttermost parts of the earth.” (Acts i. 8.) 
 
 Here the passage in the Acts of the Apostles 
 explains the passage in the Gospel of Luke. 
 There is no enduement of power apart from 
 the incoming of the person ; and we know 
 that on the Day of Pentecost the Person of the 
 Holy Ghost, the Gift alike of the Father and 
 of the Son, was received by the company of 
 one hundred and twenty disciples waiting in 
 the upper room. The experience of these 
 waiting disciples, therefore, teaches us the 
 necessity of distinguishing between salvation 
 by the blood of the crucified Christ and sane- 
 
176 
 
 The Crisis of 
 
 tification by the indwelling of the risen Christ. 
 They were saved men and women; yet until 
 they had received the Holy Ghost, they were 
 not enabled for a life of holy obedience, nor 
 equipped for a ministry of abiding fruitfulness. 
 So to-day after the cleansing blood of the 
 cross comes the enduing power of the upper 
 room. Calvary is not sufficient ; we must 
 have our Pentecost. 
 
 Second , the Two-fold Condition of the Re- 
 ception of the Gift of the Holy Ghost 
 
 Contact with God, whereby the Christian 
 becomes partaker of the holiness of Christ, 
 has a human as well as a Divine side. On the 
 human side contact is formed by a step of 
 entire surrender and an act of appropriating 
 faith. But these are the conditions of receiv- 
 ing the gift of the Holy Ghost. As such, 
 therefore, we are now briefly to consider them. 
 
 I. A Step of Entire Surrender. 
 
 Another name for surrender is consecration. 
 But as consecration is really a Divine work, 
 surrender is a better term. The Christian 
 can yield his heart and life, but he cannot 
 consecrate them ; only God can do that. Thus, 
 the Old Testament priests did not consecrate 
 themselves : Moses, acting for Jehovah, conse- 
 
The Deeper Life 
 
 177 
 
 crated them ; the priests could only yield them- 
 selves to be consecrated. (Leviticus viii. 1- 
 13; Romans vi. 13; xii. 1.) 
 
 Surrender is giving up — a yielding to God. 
 The believer must lay his whole life on the 
 altar, relinquish all right to its control, and 
 count himself henceforth and forever the 
 Lord’s. Surrender is a painful act. It means 
 separation ; it means sacrifice ; it means self- 
 denial; it means death. Before we come to 
 know Christ as our Saviour we learn some- 
 thing of the meaning of surrender. It costs 
 the sinner a good deal to give up the world 
 with its pleasures and attractions. It is hard 
 for him to separate himself from old associates 
 and detach himself from old associations. But 
 when we come to know Christ as our Sanctifier 
 we learn the deeper meaning of surrender. It 
 is one thing to give up the world ; it is quite 
 another thing to give up oneself . Yet this is 
 what the Master requires of His disciples: 
 
 “If any man will come after Me, let him 
 deny himself, and take up his cross, and follow 
 Me.” (Matthew xvi. 24.) 
 
 Now, self-denial, which is the essence of 
 surrender, does not mean giving up things; 
 it means giving up self. Self is securely 
 seated upon the throne of the heart, and stoutly 
 
i7« 
 
 The Crisis of 
 
 refuses to abdicate in favor of Christ. But 
 union with Christ means participation in His 
 death. Now, in any form death is painful and 
 terrible, at least in contemplation ; and it is 
 perfectly natural that the self-life within us 
 should shrink from the ordeal of crucifixion 
 with Christ. Yet there is no escape therefrom, 
 if we are ever to know the liberty and delight 
 of a life of deliverance from the dominion of 
 sin and from the tyranny of the flesh. There- 
 fore, like our blessed Lord we must become 
 “obedient unto death, even the death of the 
 cross. ,, (Philippians ii. 8.) The self-life may 
 shrink and quiver with pain; yet we must 
 take our place with the Lord on the cross; 
 and by a deliberate and determined act of the 
 will hold ourselves there, while the Holy Spirit 
 passes the iron of judgment and death through 
 our souls. 
 
 Surrender to God must be voluntary, com- 
 plete, and final. 
 
 i. It must be voluntary. 
 
 Unless the step of surrender be taken vol- 
 untarily, the surrender will be made only in 
 name, and will have no spiritual value. God 
 calls men, but does not coerce them. In mak- 
 ing choices and in deciding destiny the will 
 is free. It is true that God will supply motives 
 
The Deeper Life 
 
 179 
 
 to right action; but He will not arbitrarily 
 determine the decision of the will. According- 
 ly, if the will does not yield, there is no sur- 
 render ; and if the will is not free in its action, 
 the surrender is not voluntary. Compulsory 
 surrender is the result of force : voluntary sur- 
 render is the result of love. 
 
 In the Old Testament the type of voluntary 
 surrender is the offering of Isaac on Mount 
 Moriah. The angel of the Lord spoke thus 
 to Abraham: 
 
 “By Myself have I sworn, saith the Lord, 
 for because thou hast done this thing, and 
 hast not withheld thy son, thine only son, 
 
 That in blessing I will bless thee " 
 
 (Genesis xxii. 16, 17.) 
 
 In the New Testament the example of vol- 
 untary surrender is the experience of Paul: 
 
 “But what things were gain to me, these I 
 counted loss for Christ. Yea doubtless, and I 
 count all things but loss for the excellency of 
 the knowledge of Christ Jesus my Lord : for 
 Whom I have suffered the loss of all things, 
 and do count them but dung, +hat I may win 
 Christ. 
 
 “And be found in H?m, not having mine own 
 righteousness, which is of the law, but that 
 
i8o 
 
 The Crisis of 
 
 which is through the faith of Christ, the right- 
 eousness which is of God by faith : 
 
 "That I may know Him, and the power of 
 His resurrection, and the fellowship of His 
 sufferings, being made conformable unto His 
 death ; if by any means I might attain unto 
 the resurrection of the dead.” (Philippians 
 
 iii. 7-11.) 
 
 But higher than the offering of Isaac and 
 the example of Paul is the spirit of voluntary 
 surrender exhibited by our Lord, Who is our 
 Divine Pattern. 
 
 "Sacrifice and offering Thou didst not 
 desire ; mine ears hast Thou opened ; burnt 
 offering and sin offering hast Thou not re- 
 quired. 
 
 "Then said I, Lo, I come: in the volume 
 of the book it is written of me, I delight to do 
 Thy will, O My God: yea, Thy law is within 
 my heart.” (Psalm xl. 6, 7; see Hebrews x. 
 5 - 9 -) 
 
 "Let this mind be in you, which was also 
 in Christ Jesus: 
 
 "Who, bein£ in the form of God, thought 
 it not robbery to be equal with God : 
 
 "But made Himself of no reputation, and 
 took upon Himself the form of a servant, and 
 was made in the likeness cf men : 
 
The Deeper Life 181 
 
 And being found in fashion as a man, He 
 humbled Himself, and became obedient unto 
 death, even the death of the cross.” (Philip- 
 pians ii. 5-8.) 
 
 Finally, let us listen to the pleading tones of 
 the Holy Spirit, as He exhorts us to a step of 
 voluntary surrender to God : 
 
 “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. 
 
 “And be not conformed to this world ; but 
 be ye transformed by the renewing of your 
 mind, that ye may prove what is that good, and 
 acceptable, and perfect will of God.” (Romans 
 xii. 1, 2.) 
 
 2. It must be complete. 
 
 Unless surrender be complete, it is not sur- 
 render at all. A partial consecration is not 
 sufficient ; God will not accept a divided heart. 
 We must not keep back part of the price. If 
 we expect God to give Himself wholly to us, 
 we must give ourselves wholly to Him. In 
 the hour of surrender it is a good thing to 
 make a mental inventory of our lives — spirit, 
 soul, body, strength, time, talents, character, 
 reputation, possessions, etc. — and then lay 
 
The Crisis of 
 
 182 
 
 everything absolutely and unreservedly upon 
 the altar. 
 
 If the blessing we seek is in any measure 
 withheld, the cause will usually be a lack of 
 whole-hearted surrender. We are holding 
 back something that God is calling upon us 
 to give over. In our view, perhaps, it is a 
 very little thing, and does not matter; yet in 
 God’s sight that little thing is the key to the 
 whole situation. The story is told of an Indian 
 famine orphan, who gave the Lord a little box 
 which was very precious to her and in which 
 she had kept her private trinkets. The box 
 was shut tight and locked, However, the 
 child could not rest, and . fter several hours 
 of conflict with her own heart, she brought 
 the key and gave it to the missionary. It had 
 cost the little girl more to surrender the key 
 than it had to give up the box. Beloved, in 
 giving Christ your heart have you kept the 
 key? I beseech you to make a clean breast of 
 everything ; for God demands of every one 
 “an unconditional surrender.” Accept now the 
 challenge the Lord makes in Malachi iii. 10: 
 
 “Bring ye all the tithes (literally, the whole 
 tithe) into the storehouse, that there may be 
 meat in Mine house and prove Me now here- 
 
The Deeper Life 
 
 183 
 
 with, saith the Lord of Hosts, if I will not open 
 you the windows of heaven and pour you out 
 a blessing that there shall not be room enough 
 to receive it.” 
 
 3. It must be final . 
 
 Unless surrender be final, it cannot be called 
 true surrender. When rightly understood, 
 surrender to God can neither be repeated nor 
 recalled ; it is unalterable and irrevocable. 
 There are Christians who have a habit of mak- 
 ing a re-consecration of their lives on every 
 favorable occasion. Indeed, some believers 
 give themselves anew to God with each recur- 
 ring day. The motive which prompts to this 
 act is of course entirely right, but the prac- 
 tice itself is clearly unscriptural. Thus Paul 
 declared : 
 
 “For I know Whom I have believed, and am 
 persuaded that He is able to keep that which 
 I have committed unto Him against that day.” 
 (II. Timothy i. 12.) 
 
 One step of surrender, therefore, if it be 
 intelligent and involve the whole life, should 
 be sufficient. 
 
 Nor can the step of surrender, when once 
 taken, be recalled, for it is a definite committal 
 of the whole life to God. Now, the act of 
 committal implies two parties — God and the 
 
The Crisis of 
 
 184 
 
 believer; and neither party without the con- 
 sent of the other can alter the terms of or 
 withdraw from the transaction. Beloved, when 
 you lay yourself with all your interests upon 
 the altar, God accepts your sacrifice and seals 
 it forever. There are, indeed, only two con- 
 ditions upon which your step of full surrender 
 could be repeated or recalled. The first is 
 that God Himself should give back what you 
 lay upon the altar ; and the second is that you 
 yourself should take it back. The former 
 condition is impossible ; for God will keep “that 
 which we have committed unto Him against 
 that day.” Moreover, Christ said: 
 
 “My sheep hear My voice, and I know them, 
 and they follow Me : And I give unto them 
 eternal life; and they shall never perish, nei- 
 ther shall any man pluck them out of My hand. 
 
 “My Father, which gave them Me, is greater 
 than all ; and no man is able to pluck them out 
 of My Father’s hand.” (John x. 27-29.) 
 
 But if the first condition be impossible , the 
 second condition is improbable . No true- 
 
 hearted child of God is at all likely to take his 
 gift deliberately from the altar. Rather will 
 he pray with the psalmist : 
 
 “Bind the sacrifice with cords, even unto 
 the horns of the altar.” (Psalm cxviii. 27.) 
 
The Deeper Life 
 
 185 
 
 Although surrender should be made once for 
 all, yet its daily recognition becomes a means 
 of grace. Instead of giving ourselves anew to 
 God, every morning let us say: 
 
 “Lord, I am Thine, entirely Thine, 
 Purchased and saved by blood Divine; 
 With full consent Thine would I be, 
 
 And own Thy sov’reign right in me. ,> 
 
 Indeed, many times a day let us look up 
 into the face of our Saviour and whisper, “I 
 am my Beloved's and my Beloved is mine.” 
 Thus will He be delighted with our confiding 
 trust, and will sweetly respond, “I have called 
 thee by My name, thou art Mine.” 
 
 II. An Act of Appropriating Faith. 
 
 The gift of the Holy Ghost is received not 
 only by a step of entire surrender but also by 
 an act of appropriating faith. These two con- 
 ditions must go together and in this order. 
 Surrender is yielding to God; faith is taking 
 from God. Again, surrender is negative and 
 passive, while faith is positive and aggressive. 
 Moreover, just as the step of surrender must 
 be voluntary, complete, and final, so the act 
 of faith must be definite, vital and appropriat- 
 ing. 
 
 In the act of faith through which we re- 
 ceive the Holy Spirit we must believe that God 
 
1 86 
 
 The Crisis of 
 
 takes all that we give Him and that we take 
 all that God gives us. On the Lord’s side 
 there will be no failure in taking; of this fact 
 we may feel assured. He Who has prompted 
 the step of surrender will not refuse the gift 
 that we bring. When we lay our hearts and 
 lives unreservedly upon the altar, Christ ac- 
 cepts our offering and seals it eternally His. 
 Moreover, the altar sanctifies the gift. 
 
 Nor on our part will there be failure in tak- 
 ing, if we remember that Christ gives Himself 
 far more freely and unreservedly to us than 
 we give ourselves to Him. Let us not wait 
 for a thrill of emotion before we count God 
 true to His word. The Divine order is fact, 
 faith, feeling. Whatever God says we must 
 believe just because He says it ; and then feel- 
 ing will follow in its time as a matter of course. 
 According to a converted heathen child, “Faith 
 is believing a thing hard enough to act as if it 
 was so.” Therefore, when we have taken the 
 step of surrender, let us count God faithful in 
 meeting us and in giving us all our faith has 
 dared to claim. 
 
 In the first place, let us believe that we are 
 now identified with Christ in His crucifixion 
 and resurrection. Let us count ourselves on 
 the cross and in the grave with Christ. Let us 
 
The Deeper Life 
 
 187 
 
 count, moreover, that we are raised together 
 with Christ and with Him are now seated “in 
 heavenly places.” 
 
 In the second place, let us believe that by 
 our identification with Christ in His death 
 and resurrection we have died unto sin and are 
 living unto God. Let us count that the power 
 of the flesh is broken, that the dominion of sin 
 is destroyed, that self is dethroned from the 
 heart, and that Christ is enthroned within. In- 
 deed, it is now our privilege to claim with 
 Paul : 
 
 “I am crucified with Christ: nevertheless I 
 live ; yet not I, but Christ liveth in me.” (Gala- 
 tians ii. 20.) 
 
 In the third place, and highest of all, let us 
 believe that we have received the Holy Ghost 
 and been baptised with power from on high. 
 Let us count that by the incoming and in- 
 dwelling of the Holy Spirit, Christ has been 
 made unto us sanctification. Beloved, “the 
 Comforter is come !” Before this He has been 
 zuith you ; but after this He will be within you. 
 Nor will the Holy Ghost leave His temple 
 which He now occupies and possesses. He 
 has come to abide forever . Glory ! Like Christ 
 after His baptism, your whole life from this 
 solemn hour will be wrought out in continual 
 
The Crisis of 
 
 1 88 
 
 and absolute dependence upon the Spirit of 
 God. It is through the Holy Spirit that the 
 Father will manifest Himself to you. It is 
 through the Holy Spirit that Christ will re- 
 veal Himself in you. It is through the Holy 
 Spirit that you will resist the devil in meet- 
 ing and overcoming temptation. It is through 
 the Holy Spirit that you will live a holy life. 
 It is through the Holy Spirit that you will 
 triumph in suffering and rise victorious over 
 sorrow. It is through the Holy Spirit that you 
 will speak messages full of life and power to 
 the sinful and needy. And it is through the 
 Holy Spirit that you will perform deeds that 
 will extend the kingdom of God upon earth 
 and thus hasten the return of our Lord. 
 
 We have said that it is through the incom- 
 ing and indwelling of the Holy Spirit that 
 Christ is enthroned in our hearts and is made 
 unto us sanctification. Here, then, are two 
 Divine Personalities. How can both Christ 
 and the Holy Spirit dwell within us and how 
 can we be sure that we always give to both 
 equal recognition and honor? A little reflec- 
 tion will relieve these questions of perplex- 
 ity. The Holy Ghost comes to us as the Spirit 
 of Christ, baptised with His personal presence. 
 In the Old Testament He is revealed as the 
 
The Deeper Life 189 
 
 Spirit of the Father ; but in the New Testament 
 He is revealed as the Spirit of the Son. Again, 
 it is the office work of the Holy Ghost to rep- 
 resent Christ — to call attention to Him, to 
 speak of Him, and to glorify Him. Thus, 
 Jesus said: 
 
 "Howbeit when H£ the Spirit of Truth is 
 come, He will guide you into all truth : for He 
 shall not speak of Himself ; but whatsoever He 
 shall hear, that shall He speak, and He shall 
 show you things to come. 
 
 "He shall glorify Me: for He shall receive 
 of Mine, and shall show it unto you. 
 
 "All things that the Father hath are Mine: 
 therefore said I, that He shall take of Mine, 
 and shall show it unto you.” (John xvh 13-15.) 
 
 If it were not for bur atmosphere, the sun, 
 although a ball of fire, would shine coldly, like 
 a twinkling star. But the atmosphere, which 
 envelopes the earth, receives the rays of the 
 sun and transmutes them into color, heat, and 
 light. Likewise, if it were not for the Holy 
 Ghost, Christ, Who is seated at the right hand 
 of God, could only be honored and worshipped 
 as our risen and ascended Lord. But the Holy 
 Ghost, Who is the Breath of God, receives 
 Christ and reveals Him to our hearts as Life, 
 Light, and Truth. When we look through a 
 
The Crisis of 
 
 190 
 
 telescope, we do not see the lens but the ob- 
 ject which the lens brings near. So when we 
 look through the Holy Ghost, so to speak, we 
 behold Christ, not seated yonder in heavenly 
 glory, but reigning within on the throne of our 
 hearts. Indeed, when we are filled with the 
 Spirit, we shall be conscious not so much of 
 the presence of the Spirit as of the person of 
 the Lord. Let us, therefore, occupy ourselves 
 with Christ, while the Spirit of Truth un- 
 drapes His radiant figure, and standing in the 
 background, so to speak, bids us gaze on His 
 dear face. 
 
 Beloved, we have crossed the River Jordan. 
 We have passed out of the “waste, howling 
 wilderness” and are “over in the Land of 
 Canaan/’ The seventh chapter of Romans 
 with its ceaseless struggles and discouraging 
 defeats is in the past and we are living in the 
 eighth chapter with its grateful rest and wel- 
 come deliverance. The vision of victory has 
 been transformed into a glorious reality. 
 
 Now, when a radical and revolutionary 
 transformation like this takes place in our 
 hearts and lives we shall certainly know it. 
 Moreover, we may expect the Holy Spirit to 
 witness as definitely and as distinctly to His 
 work of sanctification as He does to his work 
 
The Deeper Life 191 
 
 of regeneration. But while this is true, the 
 witness in every case will not be the same 
 either in kind or in degree. There are of course 
 temperamental differences in people ; and there 
 are varying types of Christian experience, cor- 
 responding to these differences, which a knowl- 
 edge of psychology helps us to understand and 
 explain. For example, there are demonstra- 
 tive persons ; and when such persons ex- 
 perience sanctification, the witness of the 
 Spirit is quite likely to take the form of ex- 
 alted feeling or even ecstatic emotion. On the 
 other hand, there are dispassionate persons ; 
 and in their case there is apt to be little, if$any, 
 feeling; but they will have a deep, quiet sense 
 of spiritual satisfaction. But however this 
 may be, the point to be emphasized is that in 
 every instance of sanctification the witness of 
 the Spirit, both in kind and degree, should be 
 satisfactory to the believer himself who is sanc- 
 tified. Moreover, a truly sanctified life will 
 “bring forth fruit unto God and this fruit — 
 “the fruit of the Spirit” — will be manifest to 
 all. 
 
 It is not necessary for a Christian worker to 
 notify a sinner when he is saved. The new 
 light on the countenance, the new song on the 
 lips, the new spirit of prayer, the new love for 
 
192 
 
 The Deeper Life 
 
 God — these and many other similar evidences 
 of conversion will be seen and known of all 
 men. Furthermore, God has promised to give 
 to each regenerated heart the witness of its 
 acceptance. In like manner, it will not be 
 necessary for a Christian worker or a fellow 
 believer to notify a child of God when he has 
 received the Holy Ghost and taken Christ as 
 his sanctification; indeed, spiritual injury has 
 been done to many a soul by this practice. 
 Beloved, if the Holy Ghost has really come to 
 your heart to abide forever, He will surely let 
 you know it. Nor will He keep you long wait- 
 ing. Do not be satisfied with anyone’s assur- 
 ances upon this point. Resolve to hear direct 
 from heaven for yourself. Of course you must 
 take the Holy Spirit by faith; but it is your 
 privilege soon to have your claim of faith 
 sealed by the certainty of personal knowledge. 
 A failure at this point now will only mean 
 perplexity of mind and disappointment of 
 heart later on. Therefore, take your Bible, 
 and go alone with God, and continue to wait 
 upon Him until you get an answer and are 
 sure that you can say "Yes” to the vitally im- 
 portant question which Paul asked the dis- 
 ciples of Ephesus: 
 
 "Have Ye Received The Holy Ghost Since 
 Ye Believed?” 
 
Chapter IX. 
 
 THE LAW OF RECKONING 
 
 HERE are two working principles, 
 so to speak, of Christian holiness, 
 namely : the Law of Reckoning 
 and the Life of Abiding. The 
 meaning and value of these must 
 now be unfolded. 
 
 The principle of reaction meets 
 us in the operations of grace as 
 well as in the forces of nature. Mountain tops 
 of spiritual blessing are generally followed by 
 valleys of spiritual depression. The making 
 of the covenant with God, whereby we receive 
 the Holy Ghost through surrender and faith, 
 is usually accompanied by a state of exalted 
 religious emotion. In the course of a few 
 hours, however, the spiritual atmosphere will 
 be entirely changed. The flood tide of relig- 
 ious elevation has naturally been succeeded 
 by the ebb tide of religious depression. The 
 heavenly outlook which only yesterday was 
 bathed in the radiance of Divine .glory to-day 
 wears an aspect of sombre hue. The warmth, 
 
194 
 
 The Crisis of 
 
 light, and life of the new found joy have gone 
 from the heart, leaving it cold, and dark, and 
 dead. 
 
 Dear friend, have you had this experience? 
 Is this your experience now? Are you sur- 
 rounded by an atmosphere of unreality and in- 
 sincerity ? In the absence of all spiritual 
 feeling are you tempted to believe that you are 
 playing the part of a hypocrite in claiming 
 that you have received the Holy Ghost? Still 
 more than this: Does the old life that you 
 
 have nailed to the cross seem to come back 
 with all its power of evil suggestion and lust- 
 ful desire? In fact, do you “feel just the same 
 as ever,” and as if the glorious experience 
 of yesterday were nothing but a fading dream ? 
 
 Beloved, such an experience is only a temp- 
 tation, the work of Satan, to discourage your 
 heart and destroy your faith. The devil takes 
 advantage of the natural reaction of the soul 
 from a season of perhaps intense spiritual ex- 
 altation to create an atmosphere of unreality 
 and to try to make you feel insincere and even 
 hypocritical in your honest claim of faith 
 that you have received the Holy Ghost. More- 
 over, the devil has the power to bring back, 
 in thought and feeling, the shadow of your 
 former self ; and he will endeavor to make you 
 
195 
 
 The Deeper Life 
 
 believe that the vision of victory has not 
 been transformed into a glorious reality. 
 
 What, then, is to be done? Why, such an 
 experience as this is just the spiritual con- 
 dition to which the law of reckoning applies. 
 Let us, therefore, try to get a clear idea of the 
 nature and operation of this law. Indeed, 
 its importance cannot easily be overestimated ; 
 for when rightly understood it must be rec- 
 ognized as one of the fundamental principles 
 of the new life of holiness in Christ. In 
 Romans vi. n, Paul says: 
 
 “Likewise reckon ye also yourselves to be 
 dead indeed unto sin, but alive unto God 
 through Jesus Christ our Lord.” 
 
 Now, there is a Greek word, occurring about 
 forty times in the New Testament, which is 
 variously translated in the Authorized Version 
 “reckon,” “count,” and “impute.” Literally, 
 it signifies to put things together; and then, 
 to calculate or compute. In its ordinary use, 
 reckoning is a mathematical term, and denotes 
 a cold, calculating operation of the reasoning 
 faculty. The process is devoid of poetic senti- 
 ment and even of sensation. Thus, when a 
 merchant makes out his accounts or balances 
 his books the operation is one of pure computa- 
 
196 
 
 The Crisis of 
 
 tion, and the result is reckoned according to 
 the fixed laws of numbers. 
 
 Spiritually, reckoning is simply counting 
 that to be true which the Bible declares to be 
 true. It is our Amen to what God says. Thus 
 the New Testament states that by our union 
 with Christ in His death and resurrection we 
 are “dead indeed unto sin, but alive unto God.” 
 Apart from all feeling, therefore, we count 
 this to be true ; and as we boldly maintain this 
 attitude, God transforms “faith reckonings 
 into glorious realities.” 
 
 Thus, reckoning is the key to a victorious 
 Christian life. Indeed, it is the pole star, 
 so to speak, of the believer’s walk with God. 
 In this state of depression for example, when 
 the spiritual atmosphere is charged with a 
 sense of insincerity and unreality, we must 
 maintain our attitude of victory by the law 
 of reckoning. We must count that God makes 
 real in us by the Spirit all that Christ has 
 made real for us on the cross. We must stead- 
 fastly reckon that we are dead unto sin and 
 alive unto God. We must steadfastly reckon 
 that we have received the Holy Ghost. We 
 must steadfastly reckon that Christ has been 
 made unto us sanctification. There are, indeed, 
 some people who seem to make light of reckon- 
 
The Deeper Life 
 
 197 
 
 in g, calling it all a "make believe.’’ But 
 surely, they cannot have fully grasped the inner 
 spirit of this Divine principle. A thing does 
 not become true, simply because we reckon it 
 to be true. It is just the other way. The 
 thing is true, whether we reckon it to be true 
 or not : but our act of reckoning does 
 make it experimentally real. And moreover, 
 while there is no sentiment or emotion in the 
 law of reckoning, there is a good deal of both 
 sentiment and emotion in the practical vic- 
 tory which the operation of the law brings. 
 
 Now, it is of the utmost importance that 
 we clearly understand just what it is that we 
 are to reckon. We are to reckon that we 
 ourselves are “dead indeed unto sin , but alive 
 unto God through Jesus Christ our Lord .” 
 (Romans vi. 11.) This expression requires 
 the most careful consideration. 
 
 In the first place, we are to reckon ourselves 
 dead unto sin. Sin is not dead, but we are 
 dead to sin. Between these two things there 
 is a vast difference. What, then, does it mean 
 to be dead to sin? According to scientists, 
 life is "the correspondence of an inner organ- 
 ism with its outer environment.” When this 
 "correspondence” ceases the result is death. 
 Following out this explanation, we may say 
 
198 
 
 The Crisis of 
 
 that a person is “dead” to a thing, when he is 
 out of “correspondence” with that thing. 
 Thus, a blind man is dead to light and color. 
 Light and color exist, but not for him ; he has 
 no eyes with which to behold the faces of 
 loved ones, or to enjoy the beauties of nature. 
 Again, the deaf man is dead to sound. Sound 
 exists, but not for him ; he has no ears with 
 which to hear the voices of friends or be 
 charmed by the harmonies of music. Now, 
 in like manner are we dead to sin. By nature 
 we are in correspondence with sin ; but by 
 union with Christ in His death and resurrection 
 and by the incoming and indwelling of the 
 Holy Ghost we are out of correspondence with 
 it. Sin exists, but not for us ; while we abide 
 in Christ and walk in the Spirit we are dead 
 alike to its presence and power. Another 
 illustration is pre-occupation of mind. Some 
 people have such intense power of mental 
 concentration as for the time being to become 
 entirely pre-occupied with the thing in hand. 
 They will pass a friend on the street without 
 salutation or even recognition. When spoken 
 to, they will not answer. Indeed, something 
 extraordinary must occur in order to divert 
 their mind or arrest their attention. For the 
 time being they are “dead” to their surround- 
 
The Deeper Life 
 
 199 
 
 ings. So by our pre-occupation with Christ 
 and with the things of the Spirit we become 
 dead to sin. The world, the flesh, and the 
 devil with their seductive temptations are all 
 around us; but while we abide in Christ and 
 walk in the Spirit we are insulated, so to 
 speak, from their destructive power. 
 
 In the second place, we are to reckon our- 
 selves alive unto God . “Dead unto sin” is 
 the negative side of our reckoning ; “alive unto 
 God” is the positive side. Now, the sinner 
 is out of correspondance with God ; he is 
 “dead in trespasses and sins.” The Christian, 
 however, is in correspondence with God; he 
 walks “in newness of life.” The believer is 
 “alive unto God.” Indeed, the deeper work 
 of the Holy Spirit in sanctification quickens 
 every spiritual sense. By the heavenly anoint- 
 ing our eyes are opened to see Divine truth ; 
 our ears are unstopped to hear “the still, small 
 voice;” our taste is renewed to feed upon the 
 “living bread ;” our touch is refined to detect 
 the presence of Christ; and we become of 
 “quick smell in the fear of the Lord.” (Isaiah 
 xi. 3 ; margin.) Moreover, by the incoming of 
 the Spirit and the indwelling of Christ our 
 whole being is made “alive unto God ;” there 
 is a quickening of every faculty and power 
 
200 
 
 The Crisis of 
 
 of the mind and of every member and organ 
 of the body. 
 
 But, in the third place, we are to reckon 
 ourselves dead unto sin, and alive unto God 
 through Jesus Christ our Lord. In ourselves 
 we are not dead unto sin nor alive unto God. 
 It is Christ Himself Who puts us out of cor- 
 respondence with sin and puts us in cor- 
 respondence with God. If our reckoning is 
 to be made real, we must, therefore, abide 
 in Christ and walk in the Spirit. As our 
 union with the Lord was established by an act 
 of appropriating faith so it must be maintained 
 by an attitude of steadfast reckoning. 
 
 Let us clearly understand, then, that the 
 devil has power to bring back the shadow of 
 the old life, but that we must meet his attack 
 by the reckoning of faith. We must learn 
 that Satan can insinuate evil suggestions into 
 our minds and project sinful desires into our 
 hearts. It is his device to manufacture and 
 overshadow us with a personality closely re- 
 sembling our former self and then try to palm 
 off as ours this work of his own invention. 
 Indeed, it is at this point that many Christians 
 who have entered the deeper life fail because 
 of ignorance and lack of reckoning. When 
 the “old man” that has been nailed to the 
 
The Deeper Life 
 
 201 
 
 cross comes back in wicked thoughts and car- 
 nal desires, they do not recognize the trick of 
 the enemy, which they should repudiate and 
 ignore. Partly in fear because of the experi- 
 ence, and partly in discouragement because 
 of the temptation, they are led to identify 
 themselves with their dead and buried past, 
 and thus they fall an easy prey to its en- 
 snaring influence and destructive power. A 
 corpse must be kept under ground, else it will 
 cause death to the living. So the “old man” 
 must be kept by faith in the grave of Christ, 
 else he will pollute our hearts and minds and 
 destroy our faith. 
 
 Thus, the law of reckoning is the secret of 
 victory. A bold claim of faith will save us 
 from being engulfed by the waves of reaction 
 and keep us from discouragement and despair 
 in the hour of depresion. Remember, beloved, 
 that the thing that seems real is the unreal ; and 
 the thing that seems unreal is real. The insin- 
 cerity and unreality, which envelope you like 
 the atmosphere, are only apparent. It is the 
 work of Satan. The vision of victory is a glori- 
 ous reality. The Comforter has come. Christ 
 now reigns within on the throne of your heart. 
 Hallelujah! Between you and the “old man” 
 stands forever the cross of Christ. The self- 
 
202 
 
 The Deeper Life 
 
 life that would again fasten itself upon you 
 is no longer yours. Never can the past come 
 back; for it is buried forever in the grave of 
 Christ. Therefore, no matter what the devil 
 says, refuse to believe it. Discount your feel- 
 ings, whatever they may be. In spite of every- 
 thing reckon that God meets your trust and 
 that the victory is yours. Ignore, then, the 
 shadow of the past which Satan brings back. 
 Do not fear it; for fear will paralyze your 
 faith and make you an easy prey to sin. Repu- 
 diate the shadow, as something from which 
 you have been separated and are henceforth 
 forever detached. If you will treat the shadow 
 thus, it will vanish like the mist before the 
 morning sun ; it will disappear like a spectre 
 of the night. 
 
 “Let us reckon, reckon, reckon, 
 
 Let us reckon, rather feel; 
 
 Let us be true to the reck’ning, 
 
 And He will make it real.” 
 
Chapter X. 
 
 THE LIFE OF ABIDING 
 
 N our part contact with God is 
 maintained not only by the law of 
 reckoning but also by the life of 
 abiding. Holiness flows from 
 union with Christ, and apart from 
 abiding in Him we have no purity 
 or fruitfulness. Thus Jesus said: 
 “Abide in Me, and I in you. 
 As the branch cannot bear fruit of itself, 
 except it abide in the vine: no more can ye, 
 except ye abide in Me. I am the vine, ye are 
 the branches: he that abideth in Me, and I 
 in him, the same bringeth forth much fruit: 
 for without Me (that is, apart from Me) 
 ye can do nothing” (John xv. 4, 5.) 
 
 Abide is a familiar but interesting word. 
 The Greek verb is meno or menein , from 
 which comes the English word remain , and 
 which is rendered in the Authorized Version 
 by . a number of expressions, for example : 
 abide, dwell, remain, continue, tarry, endure, 
 be present, etc. With reference to our union 
 with Christ a good translation would be live. 
 
204 
 
 The Crisis of 
 
 Thus in John xv. 9, “Continue ye in My love," 
 the force of Christ's command would be better 
 brought out by reading, “ Live ye in My love.” 
 
 To abide in Christ means two things, name- 
 ly: Obedience and Fellowship. By keeping 
 the commandments of God and by communing 
 with Him through the Spirit we abide in 
 Christ. 
 
 I. Obedience. 
 
 In I. John iii. 24, abiding in Christ is des- 
 cribed as a life of obedience : 
 
 “And he that keepeth His commandments 
 dwelleth (that is, abideth) in Him and He in 
 him.” 
 
 One of the ringing messages of the Old 
 Testament is the absolute necessity of perfect 
 obedience. Thus, the high estimate which God 
 placed upon the observance of His law is seen 
 in the solemn words of Samuel the prophet 
 to Saul the rejected king: 
 
 “Hath the Lord as great delight in burnt 
 offerings and sacrifices, as in obeying the voice 
 of the Lord? Behold, to obey is better than 
 sacrifice and to hearken than the fat of rams. 
 
 “For rebellion is as the sin of witchcraft, and 
 stubbornness is as iniquity and idolatry.” (I. 
 Samuel xv. 22, 23.) 
 
 But Israel did not keep the law nor obey the 
 
The Deeper Life 
 
 205 
 
 voice of the Lord. Yet the cause was not 
 in the law, which was “holy, just, and good/’ 
 but in the people who were weak, wayward, 
 and wicked. In the midst of the national fail- 
 ure. however, the prophets foretold a time, 
 when the law of God would be obeyed and 
 when His voice would be obeyed: 
 
 “But this shall be the covenant that I will 
 make with the house of Israel; After those 
 days, saith the Lord, I will put My law in 
 their inward parts, and write it in their hearts ; 
 and will be their God, and they shall be My 
 people.” (Jeremiah xxxi. 33.) 
 
 “And I will give them one heart, and I 
 will put My Spirit within you; and I will 
 take the stony heart out of their flesh, and 
 will give them an heart of flesh: 
 
 “That they may walk in My statutes, and 
 keep Mine ordinances, and do them: and they 
 shall be My people, and I will be their God.” 
 (Ezekiel xi. 19, 20.) 
 
 “Then will I sprinkle clean water upon you, 
 and ye shall be clean : from all your filthiness, 
 and from all your idols, will I cleanse you. 
 A new heart also will I give you, and a new 
 spirit will I put within you: and I will take 
 
 away the stony heart out of your flesh, and 
 give you an heart of flesh. 
 
206 
 
 The Crisis of 
 
 “And I will put My Spirit within you, and 
 cause you to walk in my statutes, and ye shall 
 keep My judgments, and do them.” (Ezekiel 
 xxxvi. 25-27.) 
 
 Literally, these glorious promises must be 
 referred to Israel, but spiritually they may 
 be applied to the Chruch. For the Church they 
 were fulfilled at Pentecost, and are for believ- 
 ers to claim in the present age. 
 
 Even more strongly, if possible, than the 
 Old Testament does the New Testament em- 
 phasize the absolute necessity of perfect 
 obedience. Thus, in His parting address to 
 His disciples Jesus said: 
 
 “If ye love Me keep My commandments. ,, 
 
 “He that hath My commandments, and keep- 
 eth them, he it is that loveth Me : and he that 
 loveth Me shall be loved of My Father, and I 
 will love him, and manifest Myself to him.” 
 
 “If a man love Me, he will keep My words : 
 and My Father will love him, and we will come 
 unto him, and make our abode with him.” 
 (John xiv. 15, 21, 25.) 
 
 “If ye abide in Me, and My words abide in 
 you, ye shall ask what ye will, and it shall 
 be done unto you.” 
 
 “If ye keep My commandments, ye sHall 
 abide in My love; even as I have kept My 
 
The Deeper Life 
 
 207 
 
 Father’s commandments, and abide in His 
 love.” (John xv. 7, 10.) 
 
 Now, although Israel could not obey the 
 law of God, yet Christians can keep the com- 
 mandments of Christ. Indeed, Jesus made 
 obedience an essential mark of true disciple- 
 ship. “Ye are My friends (that is, disciples,), 
 if ye do whatsoever I command you” (John 
 xv. 14.) In Ezekiel xxxvi. 27, we read: 
 
 “And I will put My Spirit within you, and 
 cause you to walk in My statutes , and ye shall 
 keep My judgments and do them. 
 
 Here the prophet declares that the incoming 
 of the Holy Ghost will have a causative power 
 unto obedience. As a result of the Spirit’s 
 indwelling, the promise is, not that we may 
 but that we shall obey the voice of the Lord 
 and walk in His holy ways. Again, in Romans 
 viii. 3, 4, we read : 
 
 “For what the law could not do, in that it 
 was weak through the flesh, God sending His 
 own Son in the likeness of sinful flesh, and 
 for sin, condemned in the flesh; 
 
 “That the righteousness of the law might 
 be fulfilled in us , who walk not after the flesh , 
 but after the Spirit.” 
 
 Here the apostle declares that the purpose 
 of the incarnation of Christ and the incoming 
 
208 
 
 The Crisis of 
 
 of the Spirit is "that the righteousness of the 
 law might be fulfilled in us, who walk not 
 after the flesh, but after the Spirit.” In other 
 words, the sanctifying work of the Holy Spirit 
 in our lives will be to produce that renewal of 
 character and righteousness of conduct which 
 the law failed to produce. 
 
 Christians to-day, therefore, do not have 
 to try to keep the commandments of Christ 
 in the same way that Israel of old tried to keep 
 the commandments of God, and utterly failed. 
 For, in their efforts to observe the law of 
 Moses and obey the voice of the Lord the 
 chosen people struggled hopelessly against an 
 evil heart and a perverse will. To believers, 
 however, has been given a changed heart 
 and in their inmost parts has been written the 
 Divine law. Thus, obedience is the product 
 of holiness — the fruit of the incoming of the 
 Spirit and the indwelling of Christ. 
 
 In a popular manual on the deeper life the 
 writer tells of a wilful and wayward boy, 
 whose mother had, without avail, tried every 
 means within her power to make teachable and 
 obedient. One day in despair, she said to a 
 sympathetic friend : "I wish I could get inside 
 my boy, and think through his mind, and love 
 through his heart, and act through his will. 
 
The Deeper Life 
 
 209 
 
 If I could only do this, I would soon make him 
 teachable and obedient, for I would cause him 
 to think pure thoughts, and love good things, 
 and always do what is right.” 
 
 Beloved, the futile wish of the fond mother 
 for her boy, is gloriously realized by God in 
 the lives of His children. Though we often 
 desire to do right, yet in ourselves we are weak 
 and wayward, with a rebellious will and a 
 disobedient heart. In our own strength we 
 cannot keep the commandments of Christ, nor 
 fulfil the perfect will of God. But Christ Him- 
 self by the Holy Spirit will come and live with- 
 in us. To us He will give the hearkening ear 
 to hear “the still, small voice,” and the yielded 
 heart to “walk in the Spirit.” Then shall we 
 be enabled to keep His commandments and 
 please the Father in all things. Thus, through 
 our minds will throb the lofty thoughts of 
 God, through our hearts will pulsate His holy 
 desires, and through our wills will be wrought 
 out His sublime purposes. May we not pray: 
 
 “Live out Thy life in me, 
 
 Live out Thy life in me; 
 
 By Thy wonderful power, 
 
 By Thy grace every hour, 
 
 Live out Thy life in me.” 
 
 II. Fellowship. 
 
 In John vi. 56, 57, abiding in Christ is des- 
 
210 
 
 The Crisis of 
 
 cribed as a life of communion or fellowship: 
 "He that eateth My flesh and drinketh My 
 blood dwelleth (that is, abideth) in Me and I 
 in him. 
 
 "As the living Father hath sent me, and I 
 live by the Father : even so he that eateth Me. 
 even he shall live by Me.” 
 
 Fellowship is an attractive and suggestive 
 term. The Greek noun, koinonia, literally 
 signifies partnership or participation. The 
 word is used to express the intimacy com- 
 munion, and oneness, which exist between 
 Christ and the believer. 
 
 "He that is joined to the Lord is one spirit/’ 
 (I. Corinthians vi. 17.) 
 
 “ and truly our fellowship is with the 
 
 Father and with His Son Jesus Christ/’ 
 
 "If we walk in the light, as He is in the light, 
 we have fellowship one with Another, and 
 the blood of Jesus Christ His Son cleanseth 
 us from all sin.” (I. John i. 3, 7.) 
 
 Our Lord’s chosen symbol of the union and 
 communion of the believer with Himself was 
 the vine and the branches. Now, the relation- 
 ship between obedience and fellowship may be 
 illustrated by the connection between the 
 grapes and the sap. Grapes are the fruit of 
 sap, while sap is the source of grapes. Each 
 
The Deeper Life 
 
 211 
 
 is related to :he other, while both in turn are 
 dependent upon the vine. So obedience is the 
 fruit of fellowship, while fellowship is the 
 spring of obedience. Each is related to the 
 other, while loth in turn are dependent upon 
 Christ. In fact, without true fellowship there 
 can be no practical obedience; and without 
 practical obedieice there can be no true fellow- 
 ship. 
 
 Glorious, however, as is the reception of the 
 Holy Ghost, it is not the climax of spiritual 
 life ; it is only a unique crisis, which marks a 
 new beginning in Giristan experience. After 
 the baptism comes the fulness of the Spirit. 
 After the bond of union with Christ has been 
 established the life of communion with Him 
 must be maintained. Indeed, in the blessed ex- 
 perience of sanctification we shall never be able 
 to comprehend, much less tG compass, all the 
 heights and depths, the lengths and breadths, 
 of the matchless love and infinite power of 
 God. In I. Corinthians xii. 13, we read : 
 
 “For by one Spirit are we all baptized into 
 one body whether we be Jews 01 Gentiles, 
 whether we be bond or free ; and uave all 
 been made to drink into One Spirit” 
 
 Again, in Ephesians v. 18, Paul exhorts be- 
 lievers : 
 
212 
 
 The Crisis of 
 
 “Be filled with the Spirit.” (Literally, in the 
 Spirit.) 
 
 Now, the fulness of the Sprit marks an 
 advance upon the baptism of the Spirit. The 
 Divine gift of the Spirit, like :he new birth 
 by the Spirit, is. as have seen, a distinct act 
 and a definite transaction. Xiere is a time 
 when we take Christ to be our Saviour; and 
 there is a moment when we take Him to be 
 our Sanctifier through the incoming of the 
 Holy Ghost. The fulness of the Spirit, how- 
 ever, is quite different from these experiences. 
 Unlike them it is not an act, but a process ; 
 it is not a transaction, but a habit. Having re- 
 ceived Christ (act), we grow up into Him in 
 all things (process) 7 . Having received the 
 Holy Ghost (transition), we drink, and keep 
 drinking, of His fulness (habit). Thus, the 
 infilling of the Spirit is the life of fellowship 
 with Christ. 
 
 But this is just the point where many earnest 
 children of God who are seeking the fulness 
 of Divine basing fail of the complete satisfac- 
 tion of e>ery need of spirit, mind, and body. 
 They have received the Holy Ghost ; this they 
 dare not doubt. Moreover, they have had 
 whit to others as well as to themselves is clear 
 ^ud convincing evidence that “the Comforter 
 has come.” Yet their lives are without rest 
 
The Deeper Life 
 
 213 
 
 and joy, without power and fruit; indeed, 
 their hearts are “one vast continent of unex- 
 plored longings and unsatisfied desires.” 
 
 Beloved, is this your experience ? Have you 
 been wondering what the trouble is? Let me 
 tell you. You have taken Christ to be your 
 Sanctifier, but you have not “followed on tc 
 know the Lord.” You are not living in His 
 love. You have received the Holy Ghost as 
 your Abiding Comforter, but you have not 
 been drinking in His joy and power. You are 
 not “filled with the Spirit.” What do you 
 think would happen to a diver who under 
 water should not breathe through his air tube ? 
 Dear friend, you are spiritually starving. Your 
 life is like a bottle corked tight in the ocean. 
 All around is the limitless sea, yet the bottle in- 
 side is empty and dry. Spiritually open up your 
 whole being to God. Wait upon the Lord. 
 Study the Word. Feed upon Christ. Drink 
 in the peace and rest, the joy and power of 
 the Holy Ghost. Learn to live by the moment. 
 Every time you feel spiritual hunger, feed 
 upon the Living Bread. Every time you feel 
 spiritual thirst, drink of the Living Water. 
 Thus will you know the joys of fellowship 
 with Christ, and your whole life will be kept 
 fresh, fragrant, and fruitful in the fulness of 
 the Spirit. 
 
Chapter XI. 
 
 THE BROKEN CIRCUIT. 
 
 T cannot be too strongly empha- 
 sized that holiness is retained only 
 while vital contact with Christ 
 is maintained. On our side this 
 Divine contact may be interrupted 
 and even temporarily broken. 
 Now, an interrupted or broken 
 circuit, when it occurs, always 
 results in a darkening of the spiritual sky, a 
 loss of conscious fellowship with Christ and a 
 lack of real victory in the life. This experi- 
 ence may be illustrated from electricity. In 
 order to make a circuit the wires from the 
 positive and negative poles of a battery must 
 be brought together. This forms the contact, 
 as it is called; and upon the contact depends 
 the electric current. Breaking the contact 
 interrupts or destroys the current. The sep- 
 aration of the wires need not be great — only 
 just so that they do not touch. In like manner, 
 our holiness depends upon contact with 
 God ; and anything that breaks or impairs this 
 vital contact, however slight it may be, inter- 
 
The Deeper Life 
 
 215 
 
 rupts our communion with Christ and bring9 
 defeat instead of victory into our lives. 
 
 Now, there is just one thing and one thing 
 only, that can cause an interrupted or broken 
 circuit between the soul and Christ. This is 
 sin. Sin breaks the contact. But let it be 
 clearly understood that when we say that sin 
 breaks the contact, we refer not to the practice 
 or habit of sin, but to the commission of a 
 single and solitary act of sin. It is true that 
 regeneration destroys the love of sin and that 
 sanctification breaks the power of sin. No one 
 who has been truly converted and received the 
 Holy Ghost can possibly thereafter live in sin 
 or habitually practice sin. This is the clean 
 teaching of I. John iii. 6, 9: 
 
 “Whosoever abideth in Him sinneth not ; 
 whosoever sinneth hath not seen Him, neither 
 known Him.” 
 
 “Whosoever is born of God doth not commit 
 sin; for His seed remaineth in him ; and he' 
 cannot sin; because he is born of God.” 
 
 In these passages the italicized verbs are in 
 the present tense, which in Greek denotes com 
 tinuous or repeated action. In each instance 
 the expression “practise sin” will better bring 
 out the force of the original. Thus we may 
 render as follows : “Whosoever abideth in Him 
 
2 16 
 
 The Crisis of 
 
 practiseth not sin ; whosoever practiseth sin 
 hath not seen Him, neither known Him.” 
 Again: "Whosoever is born of God doth not 
 practise sin ; for His seed remaineth in him ; 
 and he cannot practise sin ; because he is born 
 of God.” See also Galatians v. 21, where the 
 Greek verb translated "do” in the Authorized 
 Version is rendered "practise” in the Revised 
 Version. 
 
 But while this is all gloriously true, it is not 
 true that a believer can ever reach a state 
 of grace, where it is not possible to commit 
 an act of sin. In Galatians vi. 1, Paul says: 
 
 "Brethren if a man be overtaken in a fault 
 (literally, this word means a falling aside ; 
 it is one of the Scriptural terms for sin), ye 
 which are spiritual restore such an one in the 
 spirit of meekness; considering thyself lest 
 thou also be tempted.” Moreover, in I. John ii. 
 1, the beloved apostle says: 
 
 "My little children, these things write I 
 unto you that ye sin not. And if any man sin. 
 we have an advocate with the Father, Jesus 
 Christ the Righteous.” 
 
 Here the italicized verbs are not in the 
 present tense but in the aorist tense, which 
 denotes a single and solitary act. Yet even 
 such an experience is not necessary, for the 
 
The Deeper Life 
 
 217 
 
 apostle distinctly states: 'These things write 
 
 I unto you that ye sin not ” — that is, that ye 
 may not commit even an act of sin. Indeed; 
 Jude declares that God is "able to keep you 
 from falling (R. V. stumbling), and to present 
 you faultless before the presence of His glory 
 with exceeding joy.” (Verse 24.) 
 
 The sin that interrupts or breaks the be- 
 liever’s contact with Christ may be occasioned 
 in various ways. It may, for example, be due 
 to a failure in reckoning. Because of fear 
 of the shadow of the past or because of the 
 pressure of temptation you may have taken 
 your eyes from Christ and fallen under the 
 power of the old life. Again, it may be due 
 to unsteadfastness in abiding. The secret of 
 abiding is not mastered in a moment ; and you 
 may have stumbled or fallen in honest but 
 mistaken efforts to keep Christ’s command- 
 ments and live in His love. Still again, it may 
 have resulted from disobedience to "the still, 
 small voice.” Perhaps you have not met God 
 squarely in some of His dealings with you. 
 You have not kept saying "Yes” to Christ. 
 You have not been careful in little things 
 always to "walk in the Spirit.” You yourself, 
 dear friend, know just what happened ; or, if 
 you do not know and will be honest with God, 
 
2l8 
 
 The Crisis of 
 
 He will show you. At any rate your contact 
 with God has in some way been broken. You 
 are not enjoying conscious fellowship with 
 Christ. Your spiritual sky is overcast with 
 clouds. You are not in victory. And the 
 reason is: You have sinned . 
 
 Two grave perils that should be avoided be- 
 set a soul out of fellowship with Christ. One 
 is the temptation to discouragement and 
 despair. The other is the unwillingness to 
 acknowledge sin and even the attempt to evade 
 and ignore it. 
 
 On the one hand, discouragement and 
 despair which are always the work of the 
 enemy expose the soul to fierce temptations 
 and make it an easy prey to presumptuous 
 sins. Consequently, if you have a fall, be- 
 loved. do not allow yourself to become dis- 
 couraged nor plunged in despair. The fall 
 is indeed sad, but it is not hopeless. There is 
 of course a prestige that comes from never 
 losing a battle; but the loss of a battle does 
 not necessarily involve the loss of a campaign. 
 Many a campaign, indeed, has been lost, yet 
 a war has been won. Cheer up, then, dear 
 heart, cheer up! Remember that on God's 
 side the contact is not broken ; He still holds 
 you safe in His almighty arms. Moreover, 
 
The Deeper Life 
 
 219 
 
 nothing can separate you from the love ot 
 Christ. And the blessed Comforter has prom- 
 ised to abide with you forever. But for a 
 moment the Lord is in hiding. Because of 
 your sin a cloud has come between you and 
 your Saviour. As of old you cannot see His 
 blessed face nor feel the thrill of His radiant 
 presence. 
 
 On the other hand, the unwillingness to 
 acknowledge sin and the attempt either to 
 evade or ignore it is even a graver peril than 
 the temptation to discouragement and despair. 
 Such a dangerous attitude towards sin is 
 the result either of the deceptive snare of Satan 
 or of unscriptural views of sanctification. It 
 is one of the devices of the devil to try to blind 
 us to the “exceeding sinfulness of sin.” Again, 
 those who believe in “sinless perfection” can 
 never of course consistently admit that they 
 can commit sin. To them there must be some 
 other explanation. So, what the Scriptures 
 call sin, they call “an error of judgment,” “an 
 innocent mistake,” “an infirmity of temper,” 
 “righteous indignation,” or some other equally 
 mild and delusive term. An act cannot be 
 wrong, they contend, if the motive which 
 prompts it is right. Thus, not having, in their 
 tview, committed sin, they have no confession 
 
220 
 
 The Crisis of 
 
 of sin to make. My beloved friend, beware of 
 such trifling with sin. It will so dull your 
 moral sense that soon you will not be able to 
 discriminate between right and wrong. Sin is 
 a horrible monster; unless confessed and par- 
 doned, it will separate the soul from God. 
 For a time indeed you may have a fancied feel- 
 ing of security ; but in the end your faith will 
 be destroyed and you yourself plunged into 
 the darkness of hopeless ruin and utter des- 
 pair. 
 
 Now, there is one and only one remedy for 
 sin. This is the blood of Christ. Consequently, 
 there is one and but one way in which an in- 
 terrupted or broken contact with Christ can 
 be restored ; and this is by the honest confes- 
 sion of sin and its complete cleansing by the 
 blood. Beloved, whenever you feel yourself 
 out of conscious touch with Christ, go at once 
 to the blood. Do . not lose a moment. Delay 
 is perilous. Neither attempt to justify yourself 
 nor indulge in vain regrets. At once confess 
 your sin to God and seek full pardon and com- 
 plete cleansing. Keep nothing back; make a 
 clean breast of everything. Call sin by its right 
 name. For example, if you have manifested 
 impatience or irritability of temper, if you have 
 given way to anger, jealousy, or any other 
 
The Deeper Life 221 
 
 form of passion, do not call it nervousness or 
 peculiarity of temperament. Own up squarely 
 that it is sin . Moreover, if you have wronged 
 a brother or sisiter in Christ apologize — make 
 complete reparation and, if necessary, full 
 restitution before you seek pardon and cleans- 
 ing from God. 
 
 If in this way you will meet God in honest 
 confession, He will meet you in complete 
 cleansing. His promise is: 
 
 “If we confess our sins, He is faithful and 
 just to forgive us our sins, and to cleanse us 
 from all unrighteousness.” (I. John i. 9.) 
 
 Thus will the Lord lift the burden of con- 
 demnation, dispel the overhanging clouds of 
 darkness, bring you back into conscious fel- 
 lowship with Himself, and restore unto you 
 “the joys of His salvation.” But do not wait for 
 feeling. Take God at His word. Believe that 
 He meets you in complete cleansing and in 
 full restoration. Then at once resume your 
 former attitude of reckoning and take your 
 old place of fellowship, thus learning by youf 
 humbling experience to listen to “the still, 
 small voice” and to “walk in the Spirit,” and 
 trusting the Lord more fully than ever to 
 “keep you from falling, and to present yov 
 
222 
 
 The Deeper Life 
 
 faultless before the presence of Ilis glory with 
 exceeding joy.” 
 
 “To the only wise God our Saviour, be 
 glory and majesty, dominion and power, both 
 now and forever. Amen.” (Jude 24, 25.) 
 
Chapter XII. 
 
 THE UPLOOK AND THE OUTLOOK 
 
 - ■ a holy life there is both an up- 
 
 J j L look and an outlook. The uplook 
 
 ip is the blessed hope of Christ's re- 
 irif» turn. We must be holy to meet 
 wfT the Lord in the air and to re- 
 
 ceive the reward which His com- 
 ^ ing will bring. The outlook is 
 
 — J the world- wide harvest field. We 
 
 are saved to serve ; we are sanctified to minis- 
 ter the riches of Divine grace to the sinful 
 and needy. 
 
 I. The Uplook. 
 
 To a holy heart is vouchsafed a heavenly 
 vision. Eyes that are cleared of the mists of 
 sin behold undimmed the face of the Lord. 
 Thus Jesus said : 
 
 “Blessed are the pure in heart; for they shall 
 see God” (Matthew v. 8.) 
 
 Again, the writer of the epistle to the He- 
 brews says: 
 
 “Follow peace with all men, and holiness , 
 without which no man shall see the Lord” 
 (xii. 14.) 
 
 . Now, the personal return of our blessed 
 
224 
 
 The Crisis of 
 
 Lord is the highest incentive to a holy life. 
 In I. John iii. 1-3 we read: 
 
 “Behold, what manner of love the Father 
 hath bestowed upon us, that we should be 
 called the sons of God: therefore the world 
 knoweth us not, because it knew Him not. 
 
 “Beloved, now are we the sons of God, and 
 it doth not yet appear what we shall be : but we 
 know that, when He shall appear, we shall be 
 like Him ; for we shall see Him as He is. 
 
 “And every man that hath this hope in him 
 purffieth himself , even as He is pure.” 
 
 Among the children of God there is a grow- 
 ing belief that the return of Christ is near at 
 hand. The exact time of His coming, however, 
 is uncertain. Nevertheless, it is our duty to 
 watch for the appearing of Christ, and be 
 ready to meet Him, when He comes in the 
 air. 
 
 The story is told of a father, who once went 
 on a journey, leaving word with his family 
 that he expected to return by a certain train 
 on an appointed day. When the day arrived, 
 the mother washed and dressed the children, 
 and sent them to the depot to meet their father. 
 But he did not come. So the following day the 
 children went again, and the next day after, 
 and still the next ; indeed, they continued every 
 
The Deeper Life 
 
 225 
 
 day to meet that train, until at last the father 
 came. One good effect of the father’s uncer- 
 tain arrival was that the children kept clean. 
 
 Beloved, are we keeping our hearts and lives 
 clean in daily expectation of the return of our 
 Lord? Some day we shall all have to meet 
 Christ face to face. And the momentous ques- 
 tion is : How shall we meet Him ? Shall it be 
 in servile fear or in childlike confidence ? The 
 beloved apostle exhorts us: 
 
 “And now little children, abide in Him ; 
 that, when He shall appear, we may have con- 
 fidence, and not be ashamed before Him at His 
 coming.” (I. John ii. 28.) 
 
 To this end let us heed the solemn warn- 
 ing of the Saviour : 
 
 “Watch ye therefore : for ye know not when 
 the Master of the house cometh, at even, or 
 at midnight, or at cockcrowing, or in the 
 morning : 
 
 “Lest coming suddenly He finds you sleep- 
 ing. 
 
 “And what I say unto you, I say unto all. 
 Watch.” (Mark xiii. 35-37.) 
 
 To those who are slothful and unprepared 
 Christ will appear as a righteous Judge; but 
 to those who are watchful and prepared He 
 will appear as a Beloved Friend. 
 
226 
 
 The Crisis of 
 
 But the personal return of our blessed Lord 
 is also the truest inspiration of a holy life. 
 In II. Peter iii. 10-14, we read: 
 
 “But the day of the Lord will come as a 
 thief in the night; in the which the heavens 
 shall pass away with a great noise, and the 
 elements shall melt with fervent heat, the earth 
 also, and the works that are therein shall be 
 burned up. 
 
 “Seeing then that all these things shall be 
 dissolved, what manner of persons ought ye 
 to be in all holy conversation and godliness, 
 Looking for and hasting unto the coming of 
 the day of God , wherein the heavens being on 
 fire shall be dissolved, and the elements shall 
 melt with fervent heat? 
 
 “Nevertheless we } according to His promise , 
 look for new heavens and a new earth , where- 
 in dwelleth righteousness . 
 
 “Wherefore, beloved, seeing that ye look 
 for such things, be diligent that ye may be 
 found of Him in peace, without spot and 
 blameless. ,, 
 
 This is an impressive example of a class of 
 New Testament passages which represent the 
 personal return of Christ as the only hope of 
 the world and the Church. Morally, the world 
 of to-day is wabbling in its orbit, madly plung- 
 
The Deeper Life 
 
 227 
 
 in g toward despair and destruction. Spiri- 
 tually, the professing church of this age, in the 
 judgment of a writer of exceptional spiritual 
 discernment and wide observation, is in a state 
 of petrifaction and putrifaction — hardness 
 and rottenness. The alert believer, who 
 accurately reads “the signs of the times, ” 
 finds little encouragement to look for im- 
 provement. Indeed, the only hope of both 
 the Church and the world is the purify- 
 ing fire of “the day of the Lord.” According 
 to prophecy this dispensation will end in dis- 
 solution and destruction ; but out of the univer- 
 sal wreck “we, according to His promise, look 
 for new heavens and a new earth, wherein 
 dwelleth righteousness.” This millennial age 
 of righteousness and peace will be ushered in 
 by the personal return of Christ. Our hope, 
 therefore, is not in the fading present, but in 
 the radiant future. Indeed, the only thing 
 worth living for is the coming of the Lord. 
 
 Some years ago there lived a lad in one of 
 the states of the Central West. Thoughtful 
 and studious by nature, yet his view of life 
 was, of course, bounded by the mind of a boy. 
 He loved the games and gatherings of child- 
 hood ; indeed, the anticipation of going to a 
 birthday surprise party would give him pleas- 
 
228 
 
 The Crisis of 
 
 ure for many a day. But the lad grew and his 
 outlook upon life widened. Early he caught 
 a vision of college ; and he thought that to be 
 a freshman in the great university would fill 
 his cup of joy to the brim. In course of time 
 the youth entered college, but found that the 
 delights of freshman life were not all he had 
 dreamed. Then he thought that the height of 
 ambition must be to be a senior and grad- 
 uate with honor on Commencement Day. In 
 due time, indeed, he became a senior, and in 
 cap and gown received his degree with honor 
 amid the plaudits of fond parents and admiring 
 friends. But the young graduate’s cup of joy 
 was not full ; and so again he widened the 
 horizon of his ambition. He then decided 
 that the supreme goal of his life would bfc 
 reached, if he should go through a theological 
 seminary, become pastor of a church, and be 
 ordained to the ministry. All this ^ame in its 
 time, and along with it additional academic 
 honors and degrees. When at last, however, 
 the young minister stood in his own pulpit, 
 and faced his own people, he again found that 
 his dream was unfulfilled; he realized that 
 his heart was not satisfied. Yet he was indeed 
 devoutly grateful that God had “counted him 
 faithful, putting him into the ministry. ,, More- 
 
The Deeper Life 
 
 229 
 
 over, he did esteem it the most exalted privil- 
 ege to “preach the unsearchable riches of 
 Christ.” But he had not found the supreme 
 goal, the true source of the highest inspira- 
 tion and the deepest satisfaction of Christian 
 life and service. The thought came to him of 
 attempting to build up a big church, of striv- 
 ing to become a great preacher, or of seeking 
 to win distinction in scholarship: — but none 
 of these things were lofty enough and endur- 
 ing enough to fire his mind and stir his heart 
 to its profoundest depths. In fact, he had no 
 ideal which completely satisfied his ambition 
 and which was thus worth living for. Finally, 
 one day there came to the young minister the 
 heavenly uplook. His faith caught the sublime 
 vision of the glorious hope of Christ's return. 
 His heart was filled with expectant joy. At 
 last his early dream was fully realized. At 
 last he had his ideal. At last he had found 
 the supreme goal of Christian service, and 
 the true source of the highest inspiration and 
 the deepest satisfaction of a holy life. Since 
 that memorable day he has taken as his glow- 
 ing watchword: “Unto the coming of the 
 Lord.” 
 
 Beloved, what is your ideal ? What are you 
 living for? God declares that He has set 
 
230 
 
 The Crisis of 
 
 eternity in our hearts. How, then, can we 
 ever be satisfied with the pleasures and pur- 
 suits of time? May you speedily learn that 
 there is nothing in this world worth living 
 for. May God give you the heavenly uplook. 
 May your faith catch the glorious vision of 
 Christ’s return. May you, like the young 
 minister, find “that blessed hope” to be the 
 supreme goal of Christian service and the 
 true source of the highest inspiration and the 
 deepest satisfaction of a holy heart. Indeed, 
 over your whole life may you inscribe the 
 sublime watchword: “Looking for and hast- 
 ing unto the coming of the day of God.” 
 
 II. The Outlook. 
 
 Finally and briefly, to a holy heart there 
 comes an outward calling. Eyes that have 
 caught the heavenly vision are open to the 
 harvest fields of the world. In John iv. 35, 
 Christ says: 
 
 “Say not ye, there are yet four months, and 
 then cometh harvest? Behold, I say unto you, 
 Lift up your eyes , and look on the fields; for 
 they are white already to harvest.” 
 
 Now, holiness means separation for service . 
 The separation is unto God ; but the service is 
 for man. Yet all service for man is of course, 
 also service for God. Therefore, sanctification. 
 
The Deeper Life 
 
 231 
 
 while a blessed experience, is not an end in 
 itself ; it is rather a glorious means to a still 
 more glorious end. This end is a life of 
 fruitful and abiding service alike to God and 
 man. Indeed, we are saved to serve; we are 
 sanctified to minister the riches of Divine grace 
 to the sinful and needy. 
 
 A holy heart, then, will be an unselfish heart. 
 It will not live for itself, but will expend its 
 consecrated energies in ready Service and in 
 willing sacrifice for others. Again, a holy 
 heart will bear fruit unto God. Fruit is the 
 result of the incoming of the Spirit and the 
 indwelling of Christ. It manifests itself not 
 only in active ministry but also in passive suf- 
 fering. It includes graces of character as 
 well as records of achievement. Finally, a 
 holy heart will burn with missionary fire. It 
 will have a passion for souls. It will love 
 the lost and seek to win them. Moreover, it 
 will be pressed in spirit towards "the regions 
 beyond.” 
 
 Beloved, have you received the Holy Ghost ? 
 Have you taken Christ to be your sanctifica- 
 tion? Have you had a vision of the world’s 
 need ? Has there come to you the outward 
 calling? If so, then you are living an un- 
 selfish life. Then you are bringing forth fruit 
 
The Crisis of 
 
 232 
 
 unto God. Then you are burning with mis- 
 sionary zeal. If so, then you have a passion 
 for souls. Then you love the lost and are 
 seeking to save them. Then you are pressed 
 in spirit towards “the regions beyond.” Sure- 
 ly, you will go, if you can. Surely, you will 
 give what you can. Surely, you will pray all 
 you can. 
 
 “Also I heard the voice of the Lord, say- 
 ing, Whom shall I send, and who will go for 
 us ? Then said I, Here am I ; send me.” 
 (Isaiah vi. 9.) 
 
 “Upon the first day of the week let every 
 one of you lay by him in store, as God hath 
 prospered him.* * *” (I. Corinthians xvi. 
 
 2 -) 
 
 “Therefore said He unto them, The harvest 
 truly is great, but the labqyers are few: pray 
 ye therefore the Lord of the harvest, that He 
 would send forth laborers into His harvest.” 
 (Luke x. 2.) 
 
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