The religion of Jesus Christ is pre-eminently good because it marks things of evil growth as things to be rooted out, and it produces qualities in the soul and character which are Christ-like, such as love, forgiveness of injuries, patience, devotion, and self-sacrifice for the good of others. These are all things which grow, and must grow, if we are to be as G.o.d wants us to be. Cleansing from evil things we must definitely seek and secure; but growth in grace and peace and Divine knowledge, and skill in service, must be sought and cultivated by us continually.

It may help our understanding of this truth if we study carefully the process in the growth of a good tree. If there is satisfactory development, three things in the tree will be discovered; namely, growth in the root, growth in the branches, and growth in the form of flowers and fruit.

1. I said _growth in the root_. This means that the tree must strike deep, deeper, and deeper still, so as to get an increasingly firm grip on the earth below, from which it draws much of its support. Without this the tree will fall of its own top-weight, or be uprooted by the storms which will rage about it. So, in the individual soul and character there must, below the surface, be a deepening and spreading and gripping of the spiritual forces and principles and realizations, those hidden connexions with the Divine Unseen without which one cannot stand before the storms and scorching tests of life.

One of the sacred writers speaks of a section of G.o.d's people in trouble, and in danger of being wiped out, but reveals G.o.d's purpose for them in these words, 'They shall yet again take root downward, and bear fruit upward'. It is not difficult to grasp the principle ill.u.s.trated; we must cultivate _a religion with roots_, otherwise our experience will be superficial and shallow, and, like the seed in the parable, with no depth of earth, and having little root, will ultimately become dried up.

This really means growth in secret, growth out of sight, and reminds us of the beautiful words of Jesus: 'When thou prayest, enter into thy closet; and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall Himself reward thee openly'. There are many kinds of prayer, but here is one that helps growth in the very roots of our religion. It fits in with the Psalmist's word, 'He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty'.

2. I also spoke of _growth in the branches_. It is easy to understand what the growth of trunk and branches means in a tree; it grows higher, develops strength, and reaches out farther. It means the same when applied to growth in grace and character; getting power to grow stronger in resisting evil and standing for the right; stronger to say 'Yes' and 'No'; stronger to discharge our duty, and to endure hardness as good soldiers of Christ. Equally it means reaching out, stretching farther, and extending our efforts to reach and help and bless.

The banyan tree of the East affords us an apt ill.u.s.tration in this connexion. Its stem shoots up, its branches dip, touch the earth, and take root, repeating the process of extension until a great area is covered, and crowds may shelter beneath it. In like manner the extent of one's influence may at first be small, and the circle affected by our power be limited; but if it is wisely used and cultivated, it will stretch and grow, reaching farther and farther, and touching new people with new power and blessing.

You know the old preacher's reproach to the people who sang, 'Oh, for a thousand tongues!' and yet would not use the one they each possessed to witness for their Lord. I knew a man who wanted to go to China as a missionary, who would not testify for Christ in the neighbourhood where he lived. That meant declension, not growth. Growth comes by using the grace, stretching out and reaching forth; the power increases by reason of use.

3. Finally, there is _growth in the form of flowers and fruit_. G.o.d no more intended His creatures to be barren and unfruitful in religion, than He intended plants to fail in bloom and fruit. How perfectly clear Jesus makes this in His Parable of the Vine and the Branches! Of the branch which abideth in the Vine He says that when purged it shall experience a certain progression. Observe the order, 'bear fruit--more fruit--much fruit', and 'fruit which shall remain'. Let us ask ourselves to which of these stages we have attained, and go on earnestly to a fuller fruitfulness.

If I had s.p.a.ce to speak of the various kinds of Nature's growth, I should point out how some fruit is for human food, such as apples, oranges, grain, and vegetables. Some blossoms are for beauty and fragrance, and in other cases flowers and fruit appear to be chiefly for seed purposes; but with almost every plant and tree the best feature is its reproductive power; that is, fruit is produced whose seed is in itself, and so multiplies its own kind.

Is not that what G.o.d wants with us? Beauty and grace and gratification, certainly, for we must adorn the doctrine; but your sanctified fruit must have the seed in itself, which drops and takes root, and reproduces itself in the world around you. Remember my last word, 'Herein is your Father glorified that ye bear much fruit'; fruit now and fruit always; so that, like the trees planted by rivers of water, you shall 'bring forth fruit even in old age'.

_Oh, help us, Lord, throughout our time To test ourselves, by help divine, To see what fruit we bear; What promise are we making Thee, As ripened souls we wish to be, When harvest home draws near._

XVIII

The Inward Laws

'_I will put My laws into their hearts, and in their minds will I write them. Their sins and iniquities will I remember no more._' (Hebrews x.

16, 17.)

The beginnings of religion lie in the desire to have our sins forgiven, and to be enabled to avoid doing the wrong things again. It was so with David when, in the fifty-first Psalm, he not only cried, 'Have mercy upon me, O G.o.d, and blot out my transgressions', but 'Wash me, cleanse me from my sin'.

Sin is a double evil. On the one hand, it creates a record of wrongdoing which has to be faced; on the other, it creates a disease in the moral system and spiritual make-up of a man. This disease creates desires for the evil thing, and so warps and weakens a man's force of resistance that when the temptation is presented, the inward craving a.s.serts itself, and makes the man _want_ to go into the temptation.

To deal with this complex character of sin is a greater problem than human ingenuity and skill are equal to. G.o.d, however, has solved the problem Himself, and His plan of Salvation is addressed to both aspects of evil. It includes, first, the forgiveness of sins; and then the introduction of a new governing force and the power to live according to the will of G.o.d. Both these things are set out in the verses quoted, although the order of statement is reversed.

Let me use two stories to ill.u.s.trate the separate points. The one relates to a little boy who, having done wrong in his home, had been dealt with by his mother. Referring to it afterwards, the boy said, 'Yes, I knew mother had forgiven me for the wrong; but I saw in her face, although she did not frown, that she remembered all day what I did in the morning'. There are many, no doubt, who forgive in that fashion; but it is not G.o.d's way. He says, 'Their sins and their iniquities will I remember no more'. He forgets as well as forgives.

An ill.u.s.tration of the other point came out in the personal testimony of an eminently religious man who, before his conversion, was addicted to horse-racing. He said that after his conversion he did not go to the race-meeting, but very much wanted to do so. Later, when the light came to him, he got his heart and mind sanctified; and 'Then', said he, 'I not only did not go, but I had no desires to be there; the Lord had taken _the want to_ out of my heart'.

It is the knowledge of these two aspects of evil, and of the necessity for having the double problem dealt with, which causes us to lay such emphasis upon the 'clean heart' teaching. First, the forgiveness of the sins; then cleansing from the evil desire, and getting the power to live the holy life. This is the essence of our Holiness doctrine.

There are, as I have frequently pointed out, other things besides inner experiences connected with true religion; for instance, we read in this chapter of its outward tokens, such as witnessing for Christ, holding fast the profession or confession of our faith without wavering. That is very important. There is also the a.s.sociation with others who are of the same mind; 'not forsaking the a.s.sembling of ourselves together'.

Combination and outward union seem to be within the Divine plan for extending religion. Stirring one another up to duty is also emphasized, 'exhorting one another', 'provoking one another to love and good works'; that is, helping each other in the things which make for the G.o.dly life. All these must be in us and abound, if we are to justify our religion.

But, after all, _the vital thing about religion is its inward springs and connexions_; the outer life inspired and regulated by the laws of G.o.d put into our hearts and written in our minds, reproducing themselves in the activities and relations of daily life.

We would not undervalue the tables of stone, on which G.o.d with His own finger wrote the Commandments, and delivered them to Moses. We would ever prize the Blessed Bible, with its sacred records of the wonderful revelations of the Divine mind and purposes concerning men; for, in producing these, 'holy men of G.o.d spake as they were moved by the Holy Ghost'. How much more highly, however, do we value the Spirit of G.o.d writing upon the fleshly tables of the heart, bringing the heart and mind, not only into the knowledge of G.o.d's will, but into harmony with it, and planting and feeding the living principles which produce the fruit of good living!

It is worth while to inquire what are the laws which G.o.d undertakes to put into the hearts and minds of His willing children. In this connexion we think of _the law of submission and obedience_. Religion begins there. When seeking Salvation, either at the penitent-form or elsewhere, we went down, submitted ourselves to G.o.d, so far as we knew it, and declared that we would do what He wanted us to do.

We saw, felt, and accepted it as the settled thing for us that His will should be the governing law; that must go on operating all along life's way. Continuing to follow Him is as important as beginning to do so--'If any man will deny himself, let him take up his cross, and follow Me' That means continued submission to His government and conditions of service.

In the days of Christ's ministry a large number of people gathered around Him, but when they saw what was involved, 'they went back from following Him'. We must see that the surrenders of the sanctified life are not matters of a moment. There is a supreme moment when consecration lays its all upon the altar, but every day brings its own tests even to the most advanced among us. As in Abraham's experience, the birds of temptation and beasts of prey seek to destroy or defile the offering, and we have to hold on in our obedience, binding the sacrifice with fresh cords to the altar.

Now, we must not miss the point of the Apostle's teaching, which is, that when the law of G.o.d is stamped in the heart and mind, the spirit of the law prevailing within us makes us desire to obey and serve, and so we are empowered to sustain the claims of the consecrated life.

Then, there is _the law of faith_. It is spoken of in these verses. 'We are to draw near in the full a.s.surance of faith'; that is, with the confidence that our approaches will not be in vain, because Christ has opened the way by His own Blood; and we believe that the provisions are at our disposal.

Now, faith is a law for the mind as well as for the heart. It is with the heart that a man 'believeth unto righteousness'; but there must be an intelligent perception of the facts and of the rightness of the truth; there must be an apprehension of the reasonableness of G.o.d's requirements before a man will happily submit, obey, and follow.

May I touch upon our own family sorrow in the death of a beloved son and Officer in India? Before my heart could rest in the will of G.o.d as exhibited in that bereavement, I had to reach the point of believing that a Father's hand prepared that cup, and that His will is the best, and His power and grace will make all things work together for good.

The heart cried out in its agonizing pain and sense of loss; but, trusting in the Divine Love, rest and peace came to my bereaved soul.

And so, all along the consecrated way and line of service, it is when the law of faith is written in the mind, and becomes a settled perception or conviction, that the sanctified heart is able to find rest. 'By grace are ye saved through faith', is true at the beginning; but equally true is the word, 'Kept by the power of G.o.d through faith'; and the principle is that the law in the mind and heart constantly operates as we tread the appointed path of life and service.

I cannot leave the subject without touching specially upon one among other important laws which deserve our consideration; _the law of love_. Paul was quite right when, comparing the various qualities of Christian character he declared, 'The greatest of these is love'. 'Love is the bond of perfectness.'

Even submission and sacrifice are acts of joy when it is a case of love's surrender. The blessedness of service is great when love is the inspiration of that service, and great is the enduring power of true G.o.d-given love. The human will at best is weak; human supports are like reeds which bend or break when most needed; intellectual capacity or natural talents are valuable; but, after all, they only stand for so much in one's life; but 'love never faileth'. I cannot sufficiently commend to you this law of love in the heart; but, believe me, it sweetens life's sorrow, lightens life's burdens, and strengthens our powers of service and endurance.

How far does our experience harmonize with what has been said about the nature and conditions of true religion? which is only another way of presenting the blessing of Holiness. The new and living way of which the Apostle speaks as opened through the Blood of Jesus, is the only way to the cleansing fountain and the sanctifying grace. Let his words, therefore, encourage you to 'enter with boldness', to 'draw near with a true heart', a heart knowing its need, but believing the promises of G.o.d, and He will meet you and make these inward laws of Holiness and service your abiding experience.

XIX

Worry _versus_ Peace

'_Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto G.o.d. And the peace of G.o.d, which pa.s.seth all understanding, shall keep your hearts and minds through Christ Jesus._' (Philippians iv. 6, 7.)

Before the full bearing and value of these verses can be realized, I think they require to be read several times over. Even if the sentences are read through slowly, just as they stand, a deep sense of blessing and rest steals into the soul; but the more deeply they are considered, the richer will the words be found. It would be almost correct for me to call this a New Testament commentary on Isaiah's beautiful verse, 'Thou wilt keep him in perfect peace whose mind is stayed on Thee, because he trusteth in Thee', for the ideas and their relation are very similar.

If we look at the various phases of this message, we shall see that they are very important. They imply, first, a perfect surrender or committal of oneself to G.o.d, based on a perfect trust; second, open access to G.o.d; freedom of intercourse; telling Him all about things which try and burden and distress us. We have also perfect peace; that is, quietness of spirit, rest of soul, deliverance from inward conflict, consequent upon G.o.d's keeping power through Jesus Christ.

Read carefully this Apostolic message, and observe not only the different sections, but how they are connected, and how, in their completeness, they express a most desirable spiritual experience.

Included or connected with Full Salvation are certain blessings to which we generally refer, such as perfect love and purity, also that peace to which the Apostle here alludes, as well as a deep, settled faith in the saving purposes and power of G.o.d. But we do not always see that we may equally include deliverance from that undue anxiety which we call worry; and yet these verses certainly prescribe a cure for worry as well as other evils, and it may be helpful for us to look at that aspect of truth.

Many are tempted to regard this as an ideal condition, something to long for, and perhaps to aim at; whereas if the teaching of Paul here--in fact, of the Bible generally--is not a delusion, this is intended to be a realized experience; and I remind any who say that Salvation from worry is too high for us, that they have said just the same when we have talked about a clean heart, and Salvation from sin and sinning.

A thoughtful author has recently written a book bearing the t.i.tle of 'Worry, the Disease of the Age'. He takes trouble to show that, owing to commercial compet.i.tion, the increased desire for luxurious living, keeping up appearances, and other developments of modern days, heads of families and persons in responsible positions do a great deal of worrying. This writer then goes on to say: 'It is, however, more than a certainty that true religion is a cure for worry, a preventative of worry, and is utterly incomparable in its performance of these functions'. 'The religion which Jesus Christ taught in Galilee', says the same writer, 'is a casting of one's care upon the Lord, an acceptance of the ills and lashes of life with a settled faith that G.o.d is too good and wise to err or to be unkind, and that He will make all things work together for good to them that love Him'.

I know that a state of worry may arise from physical causes. Inflamed nerves, mental depressions, or hysterical fears, are, in many instances, quite beyond the control of the sufferer. With others there is an intense desire to do something or get something done; but I also know that, as with bad tempers, a good deal is put down to physical and nervous disorders which ought to be put down to lack of spiritual life and power.