Adventures In the Land of Canaan

The same subject is treated again in chapter 4 of Hebrews. Here the figure is “rest.” The rest of the Israelites was their settling in Canaan, and in verse 6, speaking of the fact that some did not enter rest because of unbelief, allusion is made to the failure to enter Canaan from Kadesh-barnea. Then ten spies brought back such a bad report that the whole camp wept, and would not go over. For forty years these rebels wandered in the wilderness, until all were dead except Caleb and Joshua, the two faithful spies.

There is a beautiful analogy between the events of the Israelites in their journey out of Egypt into Canaan and the fundamental experiences of the Christian. Note these parallels—far too close not to have been planned as type and antitype by the great Author of salvation:

1. Abraham was promised two things: First, his seed should inherit the land of Canaan; Second, in him should all families of the earth be blessed (Genesis 12:1-3).

2. Abraham was the father of both a literal and a spiritual seed, the first inherited literal Canaan and the second inherited spiritual Canaan (Romans 4; Galatians 4).

3. There was a rest promised both to the Israelite and to the Christian believer (Hebrews 4).

4. Israel was in bondage to Pharaoh and his taskmasters in Egypt, and sinners are in bondage to the devil and sin.

5. By a miraculous deliverance at the Red Sea, Israel escaped from Egyptian bondage; and sinners are saved by the miraculous new birth.

6. By another miracle of power, Israel entered Canaan through the bed of the Jordan River; and by a second work of grace, believers are wholly sanctified by the Spirit through the blood.

7. By refusing to believe and obey, the Israelites wandered for forty years in the wilderness, just as Christians fall away, grow lukewarm and backslidden many times when they see their privilege of being made pure in heart and refuse to walk in the light.

8. After the Israelites entered Canaan, they had to fight for their possessions; and so, too, do we have to fight for our spiritual possession in the state of holiness.

9. The literal land of Canaan was “a good land… flowing with milk and honey,”* (Exodus 3:8) where the Israelites ate the old corn and wine of the land. Just so spiritual Canaan is the best place of grace under heaven; indeed it is heaven’s border-land, where saints have sweet communion with God and Christ and are ready for the great crowning-day.

In several chapters of this book we shall treat the subject of entire sanctification allegorically, using the types as prefiguring Christian experience. The battles of the soul against foes are real conflicts, which leave their scars and marks on many a Christian. Perhaps, out of the experiences of others, the reader will gather something of profit to himself, and be enabled to fight more effectively and not merely beat the air. There are spiritual powers in high places that challenge us to battle; blessed is he who has the armor, the courage, and the skill to win.

Chapter One

Getting Ready to Enter Canaan

Can you tell me, please, the first step to take in obtaining the experience of entire sanctification? I have heard much about it, have heard many sermons on it, too; but the way to proceed is not yet plain to me, not so plain as I wish it were. Can’t you tell me the first step, the second, third, and all the rest? My heart feels a hunger that seems unappeased, I have a longing that is unsatisfied; surely it is a deeper work I need! And so I plead, “Tell me the way.”

Gladly will the endeavor be made to point out the way into the “holiest” of all (Hebrews 10:19). Probably the very first thing to know is that you must understand whether or not you are sanctified. Are you, or are you not? On which side of the Jordan are you—on the Canaan side or on the wilderness side? A definite answer to this question is essential. Sometimes there are doubts in your mind whether you are or are not sanctified. Well, let us first get rid of all doubts. The experiences of God in the soul are too definite to need their possession entertained with a doubt; and to know where we are spiritually is unquestionably our privilege.

If you find yourself on the wilderness side of Jordan, the next thing to find out is whether you are yet out of Egypt—whether you are justified before God, whether your sins are all washed away and you are a child of God.

If you are sure you are justified now, but have not by faith entered the Canaan experience—are not wholly sanctified—then you may know for certain that the experience awaits you.

Then there is one more very essential thing—you must believe with all your heart that sanctification is unquestionably an experience which the Bible holds out to all believers. Do you thus believe? If so, all is clear, and all you need to do is to go forward; or, in the words God used to Joshua, “Now therefore arise, go over this Jordan.”* (Joshua 1:2)

Do you need your faith strengthened in this particular doctrine? Let it then meditate and grow upon these promises and words of God:

“Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.”* (Hebrews 13:12)

“Sanctify them through thy truth: thy word is truth.”* (John 17:17)

“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 5:23)

“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, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.”* (Ephesians 5:25-27)

“Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.”* (II Corinthians 7:1)

After you have meditated on each of these texts for ten or fifteen minutes, consider these further promises concerning the giving of the Holy Ghost:

“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 know him; for he dwelleth with you, and shall be in you.”* (John 14:16,17)

“But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.”* (John 14:26)

“That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.”* (Galatians 3:14)

“And God, which 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 15:8,9)

This great experience which Peter speaks of came to the disciples on Pentecost, when the Holy Ghost filled the whole company, and it changed a band of common men into the most powerful gospel band the world has ever seen.

Nothing feeds the soul as does the Word of the Lord. Meditate on the texts given, drink in the full meaning, comprehend what all of grace and love and spiritual power they hold for you; yea, consider at what a cost these blessings were purchased for you by the blood of the Lord Jesus Christ!

That you may see what your duty is in the matter, permit reference to these things:

On the cross of Calvary Jesus gave all, all for you and your salvation. There He cried, “It is finished.” There He paid the last debt of all of us. There He proved His love, perfect, fadeless, unfathomable, boundless.

Go to the foot of that cross! See the Savior hanging there! Every motive that can move a soul finds its fountain there. Can you, in the shadow of the cross, be anything less than a full Bible Christian? Can you do less than give all to Him? Does not any selfish feeling or thought of holding back the full surrender seem sinful, utterly displeasing to your soul and to God?

Your duty, then, is clear. From henceforth you cannot be less than all for Christ, you cannot do less than go all the way for Him. Being a faithful Christian, you cannot do less than your duty, once duty is clear.

Since conviction is a matter of knowledge, consider this: Christ’s work hobbles along because there are so few whole-hearted, wholly consecrated souls to work for Him, whereas Jesus expects all to be whole-hearted in their service to Him.

Will you think also of the sin there is in the world, gnawing ugly wounds in the hearts and marring the lives of millions, and yet Jesus died to save every mother’s child of them.

What is Jesus going to do if there are not a greater number of volunteers to carry on His work? For every sanctified soul is all the Lord’s, ready for anything.

After Jesus died on the cross, He ascended to heaven. One day the angel Gabriel met Jesus and said: “Master, did you not suffer great pain on the cross?”

“Yes,” answered Jesus simply and quietly.

“And, Master, that suffering was to redeem men to God, was it not?”

“Yes,” answered Jesus.

“Well, how many know of your death and your suffering to redeem men? How will the world of sinners find it out? Have you made any plans?” asked Gabriel.

“I have told Peter and his brother Andrew, and James and John, and the rest of the twelve to go tell the people about it,” said Jesus.

“Suppose they do not go?” asked Gabriel. “Have you made any other plans?”

“No, I am counting on them,” said Jesus.

This is only a story, but it illustrates the point of how necessary it is for us to be consecrated and ready for the Master’s service. Jesus is counting on us!

So you conclude you are still on the wilderness side of the Jordan? Very well, thank God you are out of the Egypt of sin, that the wilderness journey through justification is behind you, and that Canaan, that fair land where milk and honey flows, lies just before you. Only the Jordan intervenes. Of course the Jordan always is running strong and out of its banks every time, it seems, when souls are to cross, just as it was for Israel in Joshua’s day. But this is only a necessary test to prove the sincerity and valor of the soul.

Thousands have made bold to strike their feet in Jordan’s waters in the name of God and start across. You can see them over on the other side from where you are. Be encouraged; cross over the Jordan and enter the Canaan of soul-rest.

Chapter Two

The Crossing of the Jordan

Just how did you feel at the time you were sanctified? I have heard some tell of how the holy fire of the Spirit seemed to go all through them. Others have told of a deeper, more complete peace. Some have shouted for joy. Others have wept for joy. And I am wondering how one ought to feel. Can you tell me? And how can I know that I am consecrated? Every teacher of entire sanctification that I ever heard says that the consecration must be complete; but how am I to know when it is complete? I have consecrated over and over, but I do not feel certain that all, really all, is given up. Might there not be some self-will left that I do not know of? Please help me.

Probably it might not be wise to tell you just how I felt when the Lord sanctified me and made me whole, because it might tempt you to want the experience in the same way it came to me; and, besides, while the blessed experience is, in its essential features, the same in each case, yet each person has his own feelings and personal experiences along with it. These experiences are suited to each one’s need; they follow the trend of one’s natural disposition, and are a source of pleasure to us. The really important thing is to be wholly sanctified.

When Israel under Joshua arrived at the Jordan River, they were commanded by the Lord to “sanctify” themselves and prepare to cross over. This command to “sanctify yourselves”* (Joshua 3:5) points to the perfect consecration that must be made before the sanctifying power falls upon us. Crossing the Jordan signified to them leaving the wilderness life forever behind them and entering upon a new life on the Canaan side. And in order properly to enter upon that new experience they were asked by God to set themselves apart by a solemn purification and consecration of themselves.

To begin with, then, let us consider what a consecration is, and next we shall consider the evidences of its being perfect and acceptable to God.

Several words and phrases cover what is meant by consecration, as “abandonment,” “surrender,” “lay all on the altar,” “die,” “subject the will to the will of God,” “let Christ have his way.”

“Abandonment” here expresses the idea that from now on your soul, your life, your interests, your time, talents—your all—are no more your own, but are abandoned to the will of God. You know how some people abandon themselves to a life of vice; they know no limit, but give themselves entirely over to it. Well, you are to abandon yourself to a life of holiness and service to God.

Did you ever see a potter at work on a piece of clay making a vessel of it? He gathers up a lump of clay and lays it on the wheel. As it turns and turns He builds up whatever it is that He wishes to make. The clay being inanimate, dead, yields absolutely to the potter, who makes of it whatever He pleases. This illustrates the abandonment you are to make—though with this difference: you have a will and reason, and your abandonment is to be the yielding of yourself to God because your clearest reason and most mature judgment tells you that such is best. From now on, instead of willing to do your own will, you are going to submit to God’s will; for the most blessed thing in the world is the will of God.

Just here is where you may be tempted to draw back; for something may whisper, “Why, if you abandon yourself what will become of you? Maybe God would require of you something very hard for you to do. Is it not dangerous thus to yield?”

To illustrate this, suppose you are the mother or father of a boy. Like all boys, yours has given you more or less trouble by wanting his own way. There has been more or less of a battle of wills, his will against your will. You feel, and rightly, that your experience gives you a better idea of what is good for him than his experience gives. Suppose he were to come to you tomorrow and say: “From now on, Mother, I will do anything you want me to. I abandon my way and will for your way and will.”

What would you do in that case? Would you make up your mind that now is a good time to put hardships upon him and make life as miserable as you can for him? “Indeed not,” you would indignantly say.

Well, then, can the great God, who is love, take advantage of His children and, when they give all to Him, lay heavy and grievous burdens on them because He can? Just as you, when your boy yielded, would love him all the more and do all you could to make life pleasant even if there were some hard things in it, so God seeks to lighten the load His consecrated children must bear. To abandon yourself to God is an act of highest intelligence and wisdom.

“Surrender” implies the cessation of rebellion. Of course the sinner, to be converted, must surrender, and does surrender. And you have already surrendered in that way. Yet there is a self-life or a self-will that shrinks more or less from the will of God until we enter the Canaan of entire sanctification. This rebellion takes on the form of refusing or objecting to some of the Lord’s ways with us. For instance, we may feel a call to special service—to the ministry, or to the missionary service, or to personal work—and we may have mapped out an entirely different life for ourselves and hate to submit to God’s leadings.

Surrender of the will is a part of the consecration. There can be no inner soul-rest so long as our wills pull us one way and God’s will pulls us another. When Jesus said His yoke is easy and His burden light He meant it is easy if we pull with Him, not against Him. How can two walk together except they be agreed? Then lay your will down; or, rather, actively, enthusiastically, delightedly will that God’s will be done in and with you.

“Lay all on the altar” is a favorite expression with many teachers of full salvation and the victorious life. The figure comes from the sacrifices made under Moses’ law. Every Israelite had to offer sacrifices. The main thing about the sacrifice was, whether sheep, goat, lamb, dove, or something else, it had to be a perfect, unblemished sacrifice. God would not accept any lame, maimed, blemished, or otherwise marred sacrifice. It had to be the best of its kind. After it was brought to the priest and dedicated to the Lord, it was laid on the altar and consumed. It was the Lord’s. The one offering it had no more to say about it whatever.

Then on God’s altar you should lay all—time, talents, earthly goods, soul, body, and will. Once when Abraham had made a sacrifice, birds came to steal it. Abraham was careful to drive away the birds. A beautiful figure is found in Abraham’s action. We might say that after you have laid all on God’s altar you may need to guard the offering; for the birds of self-will, pride, unbelief, and evil desire may carry off your sacrifice.

“Die” is a favorite expression with other teachers of perfect holiness—die to self; die out to God; die to all but Jesus. The figure is full of vital meaning. Mrs. Cleaveland, in her delightful poem on the river of death, pictures the clergymen of various denominations as losing all their distinguishing marks as they cross the river, and over on the other shore not one can be told from another so far as sectarian peculiarities are concerned. This is even true of entire consecration, or crossing the Jordan into Canaan; for in Canaan there is a delightful absence of sectarian conflict; everyone is too busy doing the will of God.

Dying is used to express consecration because some felt that the consecration was so acute that it seemed they had to suffer the pains of death. Others have not so felt. Whatever the feeling, there must be the dying.

Two women, one a widow and the other her daughter, lived together. They were both devout. The younger woman became sick, and grew worse and worse. At last all hope of life was gone, and mother and daughter began praying that the dying girl might have “dying grace.”

The condition for obtaining this grace consisted in an absolute submission to die, a yielding of all to God’s will; as she met the condition, so she received “dying grace.” But the sequel was unexpected. While one receiving dying grace was supposed to die, this young woman lived and got well. But her “dying grace,” as they termed it, was still hers. One day she spoke of it to her mother and said: “Mother, I am coming to believe that ‘dying grace’ is the grace we need to live by.” And it is.

This young woman had made the deathbed consecration. God had accepted the sacrifice, had poured out His grace, and the young woman was sanctified wholly; and that was exactly what she needed to live by. She had died to self.

Now, how shall you know that all is given up and the sacrifice acceptable to God? This may well engage our attention.

First of all, remember that your will is your own, and that you yourself know what your intentions are. Whenever you decide to go to town to buy a hat or coat, you have no trouble in knowing your mind, do you? Of course not! And you can be just as sure of your mind or will in the matter of consecration to God.

You might begin this way: I desire to be wholly the Lord’s; my will I desire to surrender; and my life I wish to be lived for God. Since the Lord in His Word has said, “By the mercies of God… present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service,”* (Romans 12:1) you may rest assured that God only awaits this surrender, and will be glad to accept it.

Now, do not only desire to be consecrated, but at once begin to count yourself the Lord’s, permanently, irrevocably, for time, for eternity. Some, in the earnestness and intensity of their souls, in the solemn hour of their complete and definite surrender or consecration have written it out on paper, in the form of a will, and, signing it, have called on angels and God to witness the solemn act of their souls. But whether it is written out on paper or be simply the unchangeable determination within the heart, the point must be come to when all is yielded. There must be a final “yes” to God; the gift must be deposited on the altar, and from henceforth you are to consider yourself wholly the Lord’s no matter how you feel about it. It must amount to a transaction, like the signing of a deed, or a contract, and when it has come to this point where you do actually hand yourself over to the Lord, body, soul, and all to be His forever, then you are to count the offering complete and the die cast forever.

Should you be tempted to investigate whether you “feel” that you are all consecrated, remember that your feelings have nothing to do with it. Your will is master here. As your will goes, you go.

“If thy all is on the altar laid, Guard it from each vain desire;

When thy soul the perfect price hath paid, God will send the holy fire.”

Do you lay all on the altar? “Whether is greater, the gift, or the altar that sanctifieth the gift?” (Matthew 23:19) If you have everything on the altar, your feet, like the priest’s in Joshua’s day, are dipping into the brim of the Jordan. You are ready to pass over. Just pass on over! Call the transaction closed. Your heart feels a deep security in handing all over to God, and there is the witness of your own soul that you have, now, given up all and God accepts the offering.

What next? Ask God to purge your soul until He is satisfied concerning its purity. Ask Him to kill all the things which displease Him, and destroy the last remains of inbred sin. Ask Him to restore the image of God in your soul, to come in and possess His temple. Ask God to fill you with the Holy Spirit, to let the Comforter take up His abode in you and abide with you forever. Swing wide open your heart’s door to the Spirit. Believe that God does what He promised to do; believe He sanctifies you wholly. Since you are His, you are to trust Him to carry on this work in His own way. It is yours to yield and to believe. And we are “sanctified by faith.”* (Acts 26:18) Our hearts are purified by faith (Acts 15:8-9). Let your faith wrap its arms around God’s promise, and the work is done. Oh, marvelous grace of God!

Chapter Three

The Jordan Memorial Stone

One thing has always troubled me, and that is the witness of entire sanctification. How may one know all the time that He is sanctified? What is the witness to sanctification? Is it a feeling? an assurance? a peace? or what is it? Is it equally strong at all times, or does it come and go? If you can give me any information on this line, I shall greatly appreciate it.

One of the things that Joshua commanded the Israelites to do at the crossing of the Jordan has always been intensely interesting and suggestive. It was not a miracle, and there was nothing marvelous about it; it was just a thing that any man could do. When the crossing was being made, Joshua selected twelve men, one from each tribe, to do a special service. After all the people had passed over and the twelve priests were standing still in the River’s bed, with the ark of God, Joshua commanded the twelve men to go to the middle of the Jordan and each take up a stone, place it on his shoulder, and carry it across to the camp in Canaan. Here the stones were to constitute a memorial: “And these stones shall be for a memorial unto the children of Israel forever.”* (Joshua 4:7) Joshua also set up twelve stones where the priests’ feet had stood in the River; but it is these stones on the bank in Canaan that are of most interest to us.

We shall call these stones the “stones of testimony.” They testified to a great fact, a great miracle, a great crossing, to the beginning of a new era in the lives of those hundreds of thousands of Israelites. Whenever an Israelite saw those stones, he was reminded of this fact.

Now, dear, seeking soul, as you cross the Jordan of entire consecration, the line between the place where you are not wholly consecrated and where you are wholly consecrated, the line between the time when you hope to be sanctified and the time when you shall know you are, as you cross this, carry out your stone of testimony. You have never passed this way before, and you need not pass it again; so get your stone of testimony now.

First note that this memorial was stone. It was not wood, that would rot, burn up, or float away to the Dead Sea. It was not gold or some precious metal that would be needed for other uses. It was not a piece of parchment or paper upon which was written an account of the crossing. It was common, solid, enduring stone. So, too, the testimony of your sanctification is solid and enduring—as solid and enduring as the Word of God, the directions of which you have followed.

Notice also that this memorial was rather large, too large to carry around all the time, but was dropped and left as a reminder. There is of course an inner witness that is yours forever; but the crossing of the Jordan, that is, the obtaining of entire sanctification, is an event that will forever stand out as a time when you really received the experience of entire sanctification. There should be those witnessing spiritual realizations that differentiate it from all the other of your spiritual experiences. In short, it should mark your entrance into Canaan, the land of rest, of milk and honey.

What are these realizations? First, that you have been brought to a knowledge of God’s will to sanctify you wholly. Next, you have definitely and solemnly dedicated yourself to God to be His and His alone forever. Then you have asked God to sanctify you according to His Word. You have believed that the work is done. All these steps are in direct harmony with what God said for you to do, and they, being carried out with the help of the Spirit, constitute the charter or receipt or evidence of your entire sanctification. You have met all conditions, and the grace is yours. You are sanctified wholly, filled with the Spirit, and you drop your memorial stone on the Canaan side of the Jordan.

As long as you remain true to your vows, to your covenant and consecration, you will continue in possession of your experience. You have no need of ever going back into the wilderness, much less to the Egypt of sin, but the fair land is before you—launch out and explore it. Enjoy for yourself the boundless riches of the grace of God and eat honey out of the rock.

Chapter Four

Troubles of Lingering at the Crossing

Some time ago I consecrated to God for entire sanctification and thought I was sanctified. Then I began to doubting whether I was wholly sanctified; so I consecrated again. This I have done a number of times; in fact, so many times that I don’t know what to do. Can you help me any in this difficulty? I am in doubts about my consecration. I am as consecrated as I know how to be, yet there is a feeling of unreality and uncertainty about it that is distressing, and I have found no way to end my distress. I am almost ashamed to tell how many times I have consecrated, and I am ashamed to tell the Lord that I am; for I have doubted so much that I am not sure of myself. My faith is weak also. If you can help me, I shall be very thankful.

The story of Pilgrim Exactly will probably be interesting, as well as helpful, to you. He told me the story. I will tell it to you as well as I can remember it.

Pilgrim Exactly crossed the Jordan for Canaan the first time twenty-two years ago, and he had never got away from the place where people cross over. Every now and then you could have seen him examining his memorial stone; and by and by he would pick it up, wade out as far as possible, drop his stone with a pathetic sigh, and then go on back to the wilderness side the best way he could. However, he did not stay over there long, but soon started for Canaan again. He always aimed to and vowed that he would select another memorial stone; but, mind you, he always came out with the same one he first brought over.

Do you ask why he did such a thing? The reason is simply this, brother: Pilgrim Exactly wanted to be so sure that he was in Canaan that he was never quite sure that he was there. He was not satisfied with the best of evidence. No one was brighter in the wholly-sanctified experience than he, nor did anyone cross over into Canaan with any better evidence of his crossing than did he. But there is a bad, little, dwarfed giant named Doubtful, who lives close about the crossing-place, a half-brother to old Giant Doubt. Doubtful kept company with this pilgrim. More than likely that was one source of his trouble. The strongest pilgrims warned Exactly of the pernicious plots of this little, hard old dwarf, but he seemed not to heed their warnings.

Exactly would plant his memorial stone with a look that says, “It is done for the last time!” Then Doubtful would slip up to him, and this is practically what one present would have seen and heard:

Pilgrim Exactly: “By the grace of God, I solemnly promise never to doubt my experience of sanctification again, no never. Lord, hear my vow, never, never to doubt again! I have staid by the crossing too long now. I must explore Canaan.”

Giant Doubtful: “Good morning, dear Pilgrim. Are you sure you got this stone out of the right place this time? Seems to me, too, it is the same old stone you have brought over ever so often. You know you have never been satisfied with that memorial, and I do not see how you can be, either. Isn’t it doubtful whether you really crossed the Jordan? Your consecration is likely faulty, and you know your faith is weak. Better be careful. You do not want to be deceived, do you?”

Exactly, wiping the sweat from his face: “That is a fact. This is the same old stone. My God, can’t I get a better experience than this? O Lord, help!” And the poor pilgrim would seem the very embodiment of distress.

Doubtful: “It is my opinion that something is wrong somewhere. Probably you crossed too soon. Maybe you have left something out of your consecration. By the way, were you not neglectful of duty yesterday?

And then, you know, you promised God you never would doubt. Now just see, you are doubting somewhat at this minute. It is to be seen that you have failed somewhere. I believe you had better try it again. Something is wrong! you had better try it over.” And dwarf Doubtful would rattle on much more in the same strain.

Just then Pilgrim Exactly would feel of his side, and his hand would touch the handle of the sword of the Spirit. Just when he would about draw it to deal Giant Doubtful a blow, Doubtful would say, “There can be no harm in being sure. If you cross over Jordan properly you will be satisfied, and it will not take long to go back and do a really thorough work of it.”

At this Exactly wilted, dropped the sword, staggered toward his memorial stone, and, lifting it to his shoulders, limped back toward the Jordan to cross and recross again.

But the next day when Pilgrim Exactly got over into Canaan with the same stone, because there was no other stone in there when he crossed, as every man has his own stone, he would plant it as before.

One day, however, after planting the stone, he said, “By the grace of God, I am done with doubting.”

When the little, old dwarf, Giant Doubtful, came out that day, Pilgrim Exactly swung a terrific cut with the sword straight at the dwarf’s neck. Doubtful never before ran so fast as he did getting away from that trusty sword. Since then Exactly has advanced into the land, overcome several other giants, and won a home for himself in Canaan.

The feeling of unreality which you have in regard to your consecration may be the result of your vacillation. No one can feel sure of his condition if he consecrates and then deserts his word, consecrates again and then doubts that. All of this should and must be cut off shortly by your honoring your own word and refusing to be confused about it. It can be ended by gathering yourself in hand in coming to a real, final conclusion in favor of your sanctification. If you are as consecrated as you know how to consecrate, then that should be sufficient. In that case, all you lack is to bring the affair to a point, a conclusion,and give it all over to God, and let that be the end of it.

Now that you are ready to make this final decision, it will be worth while for you to examine your consecration. Are there any idols to which your affections fondly cling? Is it a delight to do something for Christ in behalf of others? Does it seem hard for you to give of your money to the blessed cause? Is prayer a burden? Are you really all the Lord’s? Do not make the mistake of thinking a good disposition toward Jesus is consecration. To consecrate means to come definitely to the point of yielding all up to Christ once forever.

Possibly one reason for your feeling of unreality is because you cannot see God and cannot hear Him say, “I receive you.” If God could be right before you as a visible person while you knelt and gave yourself to Him, you might think your experience more real. But it would not be. His word has been given, and it is “him that cometh to me I will in no wise cast out,”* (John 6:37) and He asks us to “bring… all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, 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.” (Malachi 3:10) Faith comes in all our dealings with God. He may appear not to notice us; but rest assured that He does.

Of course, after consecrating and doubting you have lost confidence in yourself; but this, too, should end quickly, and it will if you pursue a right course. To recover your self-reliance, self-balance, dismiss all the discouraging and doubtful thoughts about yourself. Take a real inventory of yourself. What are you, anyway? Are you honest? Does your word mean anything? Can you carry out a resolution? a decision? Very well then, refuse to be bothered about the past. Quit thinking of the past; utterly dismiss it from mind, and calmly and deliberately consecrate, and mean it.

Another difficulty in regard to consecration is that you may think you have lost yours when it is a trial sometimes to live up to it. You may think that to be consecrated means that every duty will seem delightful. In this you are mistaken. Did not Jesus, at one with the Father in will and mind, pray three times, ‘0 my Father, if it be possible, let this cup pass from me. Nevertheless not my will, but thine be done’? Some of the things God may lay on you or allow to be laid upon you are hard things, things which you will have to ask God for grace to do or bear. The crucial test, however, is will you do or bear them? If, in spite of the temptation to evade or go around God’s will, you do obey, then your consecration is perfect.

Then, soul, end all this uncertainty, end all this unreality by coming now to the altar of God and placing thereon your whole self-life, body, soul, spirit, heart, talents, time, goods and gold, will, and all else. Tie it securely by one strong indomitable, irrevocable decision of your will. Count yourself all the Lord’s. Begin to reckon and consider every event of your life in this light.

Allow nothing to come between you and God; let Him be first and be all to you.

Please do not think of this dedication as in any wise meritorious, or capable of purchasing any blessing. It is nothing on these points. Consecration is placing yourself in an attitude or position where God can have His way with you. And this He asks you to do for your good. As long as any of your will stands in His way, He cannot pour out the Holy Ghost upon you, and neither could you enjoy the fullness of salvation.

Nothing is quite so good as the will of God, nothing so adorable. In that will is bound up for you the noblest life, the fullest and freest expression of your individuality, the best adaptation and use of your talents, the greatest joy, the sweetest pleasures, the quietest rest, the purest delights in this world and pleasures forever at God’s right hand.

Oh, embrace that will of God! Seek it, hide in it, revel in it, be enthusiastic about it, run to it. Oh, never evade it, fight shy of it, neglect it, nor refuse it! Dropping into God’s will means dropping into our own niche in life and being happy in fulfilling our destiny as God has marked out by His infinite wisdom.

Chapter Five

Exploring Canaan by Faith

I cannot understand faith. What is faith, anyway? I try to believe; sometimes I feel that my faith is strong, but at other times I feel that my faith is giving way. Can you help me in this matter? Faith seems such a hazy, intangible, elusive thing; now I think I have it, now it seems certain I have it not. I feel at times that my faith is so strong I could believe anything, then again I feel that every bit of faith I had is gone. Can you give me any instructions that will help me?

Suppose we imagine we have an invitation to visit Caleb today (Numbers 13:30; Joshua 14:6-14), and we embrace the opportunity.

We should expect to find the old warrior at home on such a day because it is bright and fair; he did the most of his fighting in bad weather. It is not far to Hebron, where he makes his home. See, we are there now! Isn’t the prospect from here beautiful and inspiring! To the north along the ridge is Bethlehem and Jerusalem; to the east the silvery waters of the Dead Sea glitter in the sun; westward is Gath, where Goliath the giant came from; and to the south is Beersheba.

Tell us, Caleb, some of your experiences in Canaan.

“Forty and five years ago I first saw Hebron. It was when Moses had sent twelve spies, of whom I was one, to determine the character of the people and land of Canaan. Long ago our father Abraham trod this soil, and God Almighty promised to give it to him and his seed for an everlasting inheritance. When I first heard of Canaan, down in Egypt, my faith was strong that it was a good land, flowing with milk and honey, as God said, and I longed to set foot upon it.

“When we twelve first left Kadesh-barnea for Canaan [Numbers 13:1-3,17-33], I noticed that ten of the spies kept close together; but Joshua and I were eager to see all that we could of the land, and we ranged as far and wide as we could. Not far from where your feet rest now we got our first sight of the Anakims, giants of Canaan. They were giants indeed. Their legs looked like tree-trunks, and covering their faces was a dense growth of beard out of which their eyes gleamed like crystals in a haystack. The sight of them set my heart all aflutter, because I knew at once that they were very dangerous foes, not easily reckoned with. We were very cautious that they should not see us, and I must say that part of our company trembled violently with fear and, as soon as we got away a little distance, they ran with all their might.

“But something in my heart said that if God gave this land to Israel, then God would give us power over the Anakims, no matter how many or how strong they were.

“By and by we came to the walled cities. Joshua and I talked over the matter of taking them. While we could not see just how we were to do it, we decided that, since God had unmistakably promised the land to Abraham, and since He had already marvelously delivered us from the hand of Pharaoh, king of Egypt, and his dark bondage, and since He had helped us along through the wilderness and now had brought us to the very borders of the land, surely He expected us to have Canaan. And this I told to the others.

“ ‘We can never take it,’ they said, ‘never in the world. Let us get out of here and back into Egypt as quickly as we can. We feel so faint. We cannot conquer such a country. Why, see those giants, we are no bigger than grasshoppers by the side of them! And look at those walls, reaching almost to the sky! Let us get back.’

“ ‘But if God said we should inherit this land, shall He not help us?’ said Joshua and I.

“ ‘We thought surely God promised us the land,’ the ten replied. ‘But we did not expect to have to fight for it. We supposed God would just give it to us without any fighting or trouble on our part.’

“ ‘Oh, no, God never promised Canaan without a battle,’ we replied. ‘But He will help us fight, then we shall properly appreciate both God and Canaan and the fighting will make us stronger.’

“Well, we could not convince them, and our arguments fell upon very impervious minds, hardened as they were by unbelief and doubting [Numbers 14].

“Then for forty years we wandered in the black wilderness.

“Five years ago we crossed the Jordan, blessed be God. Those were great days in Canaan! God was very near us, and our foes trembled. Jericho fell down, Ai was taken, kings of darkness and giants of iniquity melted before the army of the Lord, until the land was in our possession.

“Then I went to Joshua and made known my request for Hebron, my home in Canaan. There were several giants making Hebron their home, and I was eager to dispossess them; for I liked the situation. Joshua gave me permission, and I marched toward it fully confident that our God would help me.

“There is no use to tell you the rest. Here am I, by God’s help, at home in my possession. The giants are dead, and I hold peaceable possession by right of divine promise, the oath that God swore to our father Abraham that we being delivered out of the hand of our enemies might serve Him without fear in holiness and righteousness before Him all the days of our life [Luke 1:73-75]. Thanks be to God for His great gift!”

We may visit Caleb again, since the recital of his conflicts and victories has uplifted our souls so greatly.

You say you cannot understand faith. Let me ask you if you can understand joy? or sorrow? or a heartache? or rapturous rejoicing? Can you find the cubic contents of anger? or measure love in bushels or weigh it on scales? And because these things are intangible and elusive, do you think they are not real? Indeed not! You love someone, and while you cannot cube your love, nor weigh it, the reality of it you never question. So also with acts or decisions of your will. Who ever saw a will in action? And yet the outer life, in all its forms, is proof enough that a will has been functioning all the while.

Now faith is the same kind of thing as joy and love. It belongs to that family of intangible, unseen realities of life. They have to do with the spiritual part of our nature, and through them we rise higher or sink lower than we can through any mere physical feelings or actions. Faith, joy, love, are spiritual qualities, spiritual things, things of the soul, affecting it favorably or adversely according as they themselves are affected by causes good or bad. Doubt, unbelief, anger, wrong ambition, pride, and such are as intangible as are faith and love, but they are at the opposite pole.

Faith is no harder to understand than is doubt. Faith is believing, and doubt is not believing. One is the opposite of the other, just as heaven and hell are opposites. Considering doubters more closely, we find that doubters believe; but they believe the opposite of what they should believe. Doubters believe the wrong thing. A doubter is one who could and ought to believe facts, but for some reason or other cannot bring himself to do it. Instead, he believes another set of things, which appear to be facts but are not.

Let us illustrate faith and doubt. You pick up a newspaper this morning and read that a fire destroyed a hotel in Chicago and four persons were burned, that a train ran off the track in Iowa and no one was hurt, and that a Congressman from Florida died. Do you doubt these facts or believe them! If you believe them, that is proof that you have faith. You look at the almanac and find it says that tomorrow there will be an eclipse. If you prepare to look at the sun through smoked glass, it is proof that you have faith. If you receive a letter stating that your uncle John died and feel sad at the thought of his leaving his family in destitute circumstances, it is proof that you have faith. If someone in your place of business brings you a report that fire has destroyed your warehouse and you feel at once the loss, it is proof that you have faith.

Then, of course, there are things which you doubt. You are told that some one has discovered perpetual motion. You smile, and do not believe it. You doubt. Doubt is simply the opposite of faith.

Now to show or illustrate how faith works instantaneously always, let us suppose you are a parent and one of your children is lost. It is your youngest child but one. You have hunted until you are exhausted, and find no trace of the child. Your heart is sick; a load as heavy as lead bears down upon you. You can think of a dozen different things that could have happened to the child; he may have been kidnapped, may have been run over and killed, may have fallen into the water and drowned, may be weeping his heart out somewhere. At last the whole neighborhood gets out to search, and you, exhausted, sit impatiently waiting. By and by you hear some one halloo. Then you hear another. And then some one runs up excitedly and says, “The child is found, safe.” The very moment you believe that news the load lifts, the heart is light, the soul is happy. Tears of joy flow freely.

But suppose it proves a premature report, and by and by another comes and says it is a mistake, that the child was found dead. Then all your joy is turned immediately to sadness. Faith always works instantaneously.

The quickness with which faith works has been illustrated by this: Suppose some one rushes into an office of philosophical, higher-critical professors, and cries, “Fire!” You would see those hard-boiled skeptics, if they believed the cry, rush unceremoniously and indecorously out of that building with all speed. People may scoff at faith working with lightning speed; but every exhibition of it only proves that it does.

Now you mentioned that at times you feel as though you believe strongly, and at other times you feel as though your faith is leaving you. You are making a great mistake mixing up your faith with your feelings. They never did mix; and all who try to mix them only get into trouble; for faith is one thing and feelings are another.

The only way for you to know that you have faith is to believe something. Do you believe anything? If so, then you have faith. Do you believe in God? Then you have faith in God. Faith is believing, just as seeing is seeing and hearing is hearing. If you see something, you know you have sight; if you hear something, you know you have your hearing; and if you believe, you have faith.

Faith in God is just like faith in anything else. God has said He will do or has done something for you. Do you believe He has done something for you? Do you believe He has done or will do that thing? If so, that is faith.

For instance, you have repented of all your sins and have asked God to forgive them. He has said that “if we confess our sins, he is faithful and just to forgive us our sins.”* (I John 1:9) Do you believe this? You say, “Yes.” Well, then, you have faith, and “by grace are ye saved through faith,”* (Ephesians 2:8), and, “therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.”* (Romans 5:1) And, moreover, “he that believeth on the Son of God hath the witness in himself”* (I John 5:10); or, in other words, when you believe you know it, and God does for you what He promises to do.

The same reasoning holds good in entire sanctification. The conditions are consecration and faith. You are to put all on the altar, and ask and trust God to do the cleansing and give you the filling of the Spirit. Have you thus consecrated? Have you given all? If you say yes, then do you believe that God sanctifies you wholly? If you do, you have faith, and you are sanctified wholly, because God cannot lie nor fail.

Faith in God, then, is believing God’s Word, the Bible. Whenever you obey the Bible and meet the conditions laid down therein for any blessing promised, you may then believe that God does or is doing for you whatever He has there promised. And when you believe, you will have all joy and peace in believing, you will enjoy the riches of God’s grace, and He will work in you mightily, as He does in all those who believe (Ephesians 1:19).

Chapter Six

The Best Inheritance in Canaan

I am troubled about my sanctification. My conversion was so bright and there was such a change that I never could doubt it. But when I was sanctified, there was not so great a change. And it was not so great as that of some I have heard testify. Neither do I feel as bold as some I have heard speak, neither did I taste such a death as others have testified too. In fact, when I compare my sanctification with what others say theirs is, mine suffers in the comparison. I have often repudiated my sanctification and endeavored to obtain an experience just like others’; but it seems I cannot. Must I try to obtain another, or be satisfied with the one I have? Any help you can give me will be greatly appreciated.