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The Master's Indwelling by Andrew Murray

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Produced by Juliet Sutherland, Bob McKillip and PG Distributed




The following papers were in substance delivered by the author in a series
of addresses at the Northfield Conference of 1895, but later rewritten and
revised by him for this permanent and authorized publication.

















_1 Corinthians 3: 1_.--_And I, brethren, could not speak unto you as unto
spiritual, but as unto carnal_.

The apostle here speaks of two stages of the Christian life, two types of
Christians: "I could not speak unto you as unto _spiritual_, but as unto
_carnal_, even as unto babes in Christ." They were Christians, in Christ,
but instead of being spiritual Christians, they were carnal. "I have fed
you with milk, and not with meat, for hitherto ye were not able to bear it,
neither yet are ye able, for ye are yet carnal." Here is that word a second
time. "For whereas"--this is the proof--"there is among you envying, and
strife, and divisions, are ye not carnal, and walk as men? For while one
saith, I am of Paul, and another, I am of Apollos, are ye not carnal?" Four
times the apostle uses that word carnal. In the wisdom which the Holy Ghost
gives him, Paul feels:--I can not write to these Corinthian Christians
unless I know their state, and unless I tell them of it. If I give
spiritual food to men who are carnal Christians, I am doing them more harm
than good, for they are not fit to take it. I cannot feed them with meat,
I must feed them with milk. And so he tells them at the very outset of the
epistle what he sees to be their state. In the two previous chapters he had
spoken about his ministry being by the Holy Spirit; now he begins to tell
them what must be the state of a people in order to accept spiritual truth,
and he says: "I have not liberty to speak to you as I would, for you are
carnal, and you cannot receive Spiritual truth." That suggests to us the
solemn thought, that in the Church of Christ there are two classes of
Christians. Some have lived many years as believers, and yet always remain
babes; others are spiritual men, because they have given themselves up to
the power, the leading and to the entire rule of the Holy Ghost. If we are
to obtain a blessing, we must first decide to which of these classes we
belong. Are we, by the grace of God, in deep humility living a spiritual
life, or are we living a carnal life? Then, let us first try to understand
what is meant by the carnal state in which believers may be living.

We notice from what we find in Corinthians, four marks of the carnal state.
First: It is simply a condition of protracted infancy. You know what that
means. Suppose a beautiful babe, six months old. It cannot speak, it cannot
walk, but we do not trouble ourselves about that; it is natural, and ought
to be so. But suppose a year later we find the child not grown at all, and
three years later still no growth; we would at once say: "There must be
some terrible disease;" and the baby that at six months old was the cause
of joy to every one who saw him, has become to the mother and to all a
source of anxiety and sorrow. There is something wrong; the child can not
grow. It was quite right at six months old that it should eat nothing but
milk; but years have passed by, and it remains in the same weakly state.
Now this is just the condition of many believers. They are converted; they
know what it is to have assurance and faith; they believe in pardon for
sin; they begin to work for God; and yet, somehow, there is very little
growth in spirituality, in the real heavenly life. We come into contact
with them, and we feel at once there is something wanting; there is none of
the beauty of holiness or of the power of God's Spirit in them. This is
the condition of the carnal Corinthians, expressed in what was said to the
Hebrews: "You have had the Gospel so long that by this time you ought to be
teachers, and yet you need that men should teach you the very rudiments of
the oracles of God." Is it not a sad thing to see a believer who has been
converted five, ten, twenty years, and yet no growth, and no strength, and
no joy of holiness?

What are the marks of a little child? One is, a little child cannot help
himself, but is always keeping others occupied to serve him. What a tyrant
a baby in a house often is! The mother cannot go out, there must be a
servant to nurse it; it needs to be cared for constantly. God made a man to
care for others, but the baby was made to be cared for and to be helped. So
there are Christians who always want help. Their pastor and their Christian
friends must always be teaching and comforting them. They go to church, and
to prayer-meetings, and to conventions, always wanting to be helped,--a
sign of spiritual infancy.

The other sign of an infant is this: he can do nothing to help his
fellow-man. Every man is expected to contribute something to the welfare of
society; every one has a place to fill and a work to do, but the babe can
do nothing for the common weal. It is just so with Christians. How little
some can do! They take a part in work, as it is called, but there is little
of exercising spiritual power and carrying real blessing. Should we not
each ask, "Have I outgrown my spiritual infancy?" Some must reply, "No,
instead of having gone forward, I have gone backward, and the joy of
conversion and the first love is gone." Alas! They are babes in Christ;
they are yet carnal.

The second mark of the carnal state is this: that there is sin and failure
continually. Paul says: "Whereas there is strife and division among you,
and envying, are ye not carnal?" A man gives way to temper. He may be a
minister, or a preacher of the Gospel, or a Sunday-school teacher, most
earnest at the prayer-meeting, but yet strife or bitterness or envying is
often shown by him. Alas! Alas! In Gal. 3:5 we are told that the works of
the flesh are specially hatred and envy. How often among Christians, who
have to work together, do we see divisions and bitterness! God have mercy
upon them, that the fruit of the Spirit, which is love, is so frequently
absent from His own people. You ask, "Why is it, that for twenty years I
have been fighting with my temper, and can not conquer it?" It is because
you have been fighting with the temper, and you have not been fighting with
the root of the temper. You have not seen that it is all because you are in
the carnal state, and not properly given up to the Spirit of God. It may be
that you never were taught it; that you never saw it in God's Word;
that you never believed it. But there it is; the truth of God remains
unchangeable. Jesus Christ can give us the victory over sin, and can keep
us from actual transgression. I am not telling you that the root of sin
will be eradicated, and that you will have no longer any natural tendency
to sin; but when the Holy Spirit comes not only with His power for service
as a gift, but when He comes in Divine grace to fill the heart, there is
victory over sin; power not to fulfill the lusts of the flesh. And you see
a mark of the carnal state not only in unlovingness, self-consciousness
and bitterness, but in so many other sins. How much worldliness, how much
ambition among men, how much seeking for the honor that comes from man--all
the fruit of the carnal life--to be found in the midst of Christian
activity! Let us remember that the carnal state is a state of continual
sinning and failure, and God wants us not only to make confession of
individual sins, but to come to the acknowledgment that they are the sign
that we are not living a healthy life,--we are yet carnal.

A third mark which will explain further what I have been saying, is that
this carnal state may be found in existence in connection with great
spiritual gifts. There is a difference between gifts and graces. The graces
of the Spirit are humility and love, like the humility and love of Christ.
The graces of the Spirit are to make a man free from self; the gifts of
the Spirit are to fit a man for work. We see this illustrated among the
Corinthians. In the first chapter Paul says, "I thank God that you are
enriched unto all utterance, and all knowledge, and all wisdom." In the
12th and 14th chapters we see that the gifts of prophecy and of working
miracles were in great power among them; but the graces of the Spirit were
noticeably absent.

And this may be in our days as well as in the time of the Corinthians. I
may be a minister of the Gospel; I may teach God's Word beautifully; I may
have influence, and gather a large congregation, and yet, alas! I may be a
carnal man; a man who may be used by God, and may be a blessing to others,
and yet the carnal life may still mark me. You all know the law that a
thing is named according to what is its most prominent characteristic. Now,
in these carnal Corinthians there was a little of God's Spirit, but the
flesh predominated; the Spirit had not the rule of their whole life. And
the spiritual men are not called so because there is no flesh in them, but
because the Spirit in them has obtained dominance, and when you meet
them and have intercourse with them, you feel that the Spirit of God has
sanctified them. Ah, let us beware lest the blessing God gives us in our
work deceive us and lead us to think that because he has blessed us, we
must be spiritual men. God may give us gifts that we use, and yet our lives
may not be wholly in the power of the Holy Ghost.

My last mark of the carnal state is that it makes a man unfit for receiving
spiritual truths. That is what the apostle writes to the Corinthians: "I
could not preach to you as unto spiritual; you are not fit for spiritual
truth after being Christians so long; you can not yet bear it; I have to
feed you with milk." I am afraid that in the church of the nineteenth
century we often make a terrible mistake. We have a congregation in which
the majority are carnal men. We give these men spiritual teaching, and they
admire it, understand it, and rejoice in such ministry; yet their lives are
not practically affected. They work for Christ in a certain way, but we can
scarce recognize the true sanctification of the Spirit; we dare not say
they are spiritual men, full of the Holy Spirit.

Now, let us recognize this with regard to ourselves. A man may become very
earnest, may take in all the teaching he hears; he may be able to discern,
for discernment is a gift; he may say, "That man helps me in this line, and
that man in another direction, and a third man is remarkable for another
gift;" yet, all the time, the carnal life may be living strongly in him,
and when he gets into trouble with some friend, or Christian worker,
or worldly man, the carnal root is bearing its terrible fruit, and the
spiritual food has failed to enter his heart. Beware of that. Mark the
Corinthians and learn of them. Paul did not say to them, "You can not bear
the truth as I would speak it to you," because they were ignorant or a
stupid people. The Corinthians prided themselves on their wisdom, and
sought it above everything, and Paul said: "I thank God that you are
enriched in utterance, in knowledge, and in wisdom; nevertheless, you are
yet carnal, your life is not holy; your life is not sanctified unto the
humility of the life of the Lamb of God, you can not yet take in real
spiritual truth."

We find the carnal state not only at Corinth, but throughout the Christian
world to-day. Many Christians are asking, "What is the reason there is so
much feebleness in the Church?" We can not ask this question too earnestly,
and I trust that God Himself will so impress it upon our hearts that we
shall say to Him, "It must be changed. Have mercy upon us." But, ah! that
prayer and that change can not come until we have begun to see that there
is a carnal root ruling in believers; they are living more after the flesh
than the Spirit; they are yet carnal Christians.

There is a passage "from carnal to spiritual." Did Paul find any spiritual
believers? Undoubtedly he did. Just read the 6th chapter of the Epistle to
the Galatians! That was a church where strife, and bitterness, and envy
were terrible. But the apostle says in the first verse: "Brethren, if a man
be overtaken in a fault, ye which are spiritual restore such an one in the
spirit of meekness." There we see that the marks of the spiritual man are
that he will be a meek man; and that he will have power, and love to help
and restore those that are fallen. The carnal man can not do that. If there
is a true spiritual life that can be lived, the great question is: Is the
way open, and how can I enter into the spiritual state? Here, again, I have
four short answers.

First, we must know that there is such a spiritual life to be lived by men
on earth. Nothing cuts the roots of the Christian life so much as unbelief.
People do not believe what God has said about what He is willing to do for
His children. Men do not believe that when God says, "Be filled with
the Spirit," He means it for every Christian. And yet Paul wrote to the
Ephesians each one: "Be filled with the Spirit, and do not be drunk with
wine." Just as little as you may be drunk with wine, so little may you live
without being filled with the Spirit. Now, if God means that for believers,
the first thing that we need is to study, and to take home God's Word, to
our belief until our hearts are filled with the assurance that there is
such a life possible which it is our duty to live; that we can be spiritual
men. God's Word teaches us that God does not expect a man to live as he
ought for one minute unless the Holy Spirit is in him to enable him to do

We do not want the Holy Spirit only when we go to preach, or when we have
some special temptation of the devil to meet, or some great burden to bear;
God says: "My child can not live a right life unless he is guided by my
Spirit every minute." That is the mark of the child of God: "As many as are
led by the Spirit of God, they are the sons of God." In Romans V. we read:
"The love of God is shed abroad in our hearts by the Holy Spirit given unto
us." That is to be the common, every-day experience of the believer, not
his life at set times only. Did ever a father or mother think, "For to-day
I want my child to love me?" No, they expect the love every day. And so
God wants His child every moment to have a heart filled with love of the
Spirit. In the eyes of God, it is most unnatural to expect a man to love
as he should if he is not filled with the Spirit. Oh, let us believe a man
_can_ be a spiritual man. Thank God, there is now the blessing waiting
us. "Be filled with the Spirit." "Be led by the Spirit." There _is_ the
blessing. If you have to say, "Oh, God, I have not this blessing," say it;
but say also, "Lord, I know it is my duty, my solemn obligation to have
it, for without it I can not live in perfect peace with Thee all the day;
without it I can not glorify Thee, and do the work Thou wouldst have me
do." This is our first step from carnal to spiritual,--to recognize a
spiritual life, a walk in the Spirit, is within our reach. How can we ask
God to guide us into spiritual life, if we have not a clear, confident
conviction that there is such a life to be had?

Then comes the second step; a man must see the shame and guilt of his
having lived such a life. Some people admit there is a spiritual life to
live, and that they have not lived it, and they are sorry for themselves,
and pity themselves, and think, "How sad that I am too feeble for it! How
sad that God gives it to others, but has not given it to me!" They have
great compassion upon themselves, instead of saying, "Alas! it has been
our unfaithfulness, our unbelief, our disobedience, that has kept us from
giving ourselves utterly to God. We have to blush and to be ashamed before
God that we do not live as spiritual men."

A man does not get converted without having conviction of sin. When that
conviction of sin comes, and his eyes are opened, he learns to be afraid of
his sin, and to flee from it to Christ, and to accept Christ as a mighty
deliverer. But a man needs a second conviction of sin; a believer must be
convicted of his peculiar sin. The sins of an unconverted man are different
from the sins of a believer. An unconverted man, for instance, is not
ordinarily convicted of the corruption of his nature; he thinks principally
about external sins,--"I have sworn, been a liar, and I am on the way to
hell." He is then convicted for conversion. But the believer is in quite
a different condition. His sins are far more blamable, for he has had the
light and the love and the Spirit of God given to him. His sins are far
deeper. He has striven to conquer them and he has grown to see that his
nature is utterly corrupt, that the carnal mind, the flesh, within him, is
making his whole state utterly wretched. When a believer is thus convicted
by the Holy Spirit, it is specially his life of unbelief that condemns him,
because he sees that the great guilt connected with this has kept him from
receiving the full gift of God's Holy Spirit. He is brought down in shame
and confusion of face, and he begins to cry: "Woe is me, for I am undone. I
have heard of God by the hearing of the ear; I have known a great deal of
Him and preached about Him, but now mine eye seeth Him." God comes near
him. Job, the righteous man, whom God trusted, saw in himself the deep sin
of self and its righteousness that he had never seen before. Until this
conviction of the wrongness of our carnal state as believers comes to each
one of us; until we are willing to get this conviction from God, to take
time before God to be humbled and convicted, we never can become spiritual

Then comes the third mark, which is that out of the carnal state into the
spiritual is only one step. One step; oh, that is a blessed message I bring
to you--it is only one step. I know many people will refuse to admit that
it is only one step; they think it too little for such a mighty change. But
was not conversion only one step?

So it is when a man passes from carnal to spiritual. You ask if when I talk
of a spiritual man I am not thinking of a man of spiritual maturity, a
real saint, and you say: "Does that come in one day? Is there no growth in
holiness?" I reply that spiritual maturity cannot come in a day. We can not
expect it. It takes growth, until the whole beauty of the image of Christ
is formed in a man. But still I say that it needs but one step for a man
to get out of the carnal life into the spiritual life. It is when a
man utterly breaks with the flesh; when he gives up the flesh into the
crucifixion death of Christ; when he sees that everything about it is
accursed and that he can not deliver himself from it; and then claims the
slaying power of Christ's cross within him,--it is when a man does this and
says: "This spiritual life prepared for me is the free gift of my God in
Christ Jesus," that he understands how one step can bring him out of the
carnal into the spiritual state.

In that spiritual life there will be much still to be learned. There will
still be imperfections. Spiritual life is not perfect; but the predominant
characteristic will be spiritual. When a man has given himself up to the
real, living, acting, ruling power of God's Spirit, he has got into the
right position in which he can grow. You never think of growing out of
sickness into health; you may grow out of feebleness into strength, as the
little babe can grow to be a strong man; but where there is disease, there
must healing come if there is to be a cure effected. There are Christians
who think that they must grow out of the carnal state into the spiritual
state. You never can. What could help those carnal Corinthians? To give
them milk could not help them, for milk was a proof they were in the wrong
state. To give them meat would not help them, for they were unfit to eat
it. What they needed was the knife of the surgeon. Paul says that the
carnal life must be cut out. "They that are Christ's have crucified the
flesh." When a man understands what that means, and accepts it in the
faith of what Christ can do, then one step can bring him from carnal to
spiritual. One simple act of faith in the power of Christ's death, one act
of surrender to the fellowship of Christ's death as the Holy Spirit can
make it ours, will make it ours, will bring deliverance from the power of
your efforts.

What brought deliverance to that poor condemned sinner who was most dark
and wretched in his unconverted state? He felt he could do nothing good of
himself. What did he do? He saw set before him the almighty Saviour and he
cast himself into His arms; he trusted himself to that omnipotent love and
cried, "Lord, have mercy upon me." That was salvation. It was not for
what he did that Christ accepted him. Oh, believers, if any of us who are
conscious that the carnal state predominates have to say: "It marks me; I
am a religious man, an earnest man, a friend of missions; I work for Christ
in my church, but, alas! temper and sin and worldliness have still the
mastery over my soul," hear the word of God. If any will come and say: "I
have struggled, I have prayed, I have wept, and it has not helped me," then
you must do one other thing. You must see that the living Christ is God's
provision for your holy, spiritual life. You must believe that that Christ
who accepted you once, at conversion, in His wonderful love is now waiting
to say to you that you may become a spiritual man, entirely given up to
God. If you will believe that, your fear will vanish and you will say: "It
can be done; if Christ will accept and take charge, it shall be done."

Then, my last mark. A man must take that step, a solemn but blessed
step. It cost some of you five or ten years before you took the step of
conversion. You wept and prayed for years, and could not find peace until
you took that step. So, in the spiritual life, you may go to teacher after
teacher, and say, "Tell me about the spiritual life, the baptism of the
Spirit, and holiness," and yet you may remain just where you were. Many of
us would love to have sin taken away. Who loves to have a hasty temper? Who
loves to have a proud disposition? Who loves to have a worldly heart? No
one. We go to Christ to take it away, and he does not do it; and we ask,
"Why will he not do it? I have prayed very earnestly." It is because you
wanted Him to take away the ugly fruits while the poisonous root was to
stay in you. You did not ask Him that the flesh should be nailed to His
cross, and that you should henceforth give up self entirely to the power of
His Spirit.

There is deliverance, but not in the way we seek it. Suppose a painter had
a piece of canvas, on which he desired to work out some beautiful picture.
Suppose that piece of canvas does not belong to him, and any one has a
right to take it and to use it for any other purpose; do you think the
painter would bestow much work on that? No. Yet people want Jesus Christ to
bestow His trouble upon them in taking away this temper, or that other sin,
though in their hearts they have not yielded themselves utterly to His
command and His keeping. It can not be. But if you will come and give your
whole life into His charge, Christ Jesus is mighty to save; Christ Jesus
waits to be gracious; Christ Jesus waits to fill you with His Spirit.

Will you not take the step? God grant that we may be led by His Spirit to
a yielding up of ourselves to Him as never before. Will you not come in
humble confession that, alas! the carnal life has predominated too much,
has altogether marked you, and that you have a bitter consciousness that
with all the blessing God has bestowed, He has not made you what you want
to be--a spiritual man? _It is the Holy Spirit alone who by His indwelling
can make a spiritual man_. Come then and cast yourself at God's feet, with
this one thought, "Lord, I give myself an empty vessel to be filled with
Thy Spirit." Each one of you sees every day at the tea table an empty cup
set there, waiting to be filled with tea when the proper time comes. So
with every dish, every plate. They are cleansed and empty, ready to be
filled. Emptied and cleansed. Oh, come! and just as a vessel is set apart
to receive what it is to contain, say to Christ that you desire from this
hour to be a vessel set apart to be filled with His Spirit, given up to be
a spiritual man. Bow down in the deepest emptiness of soul, and say, "Oh,
God, I have nothing!" and then surely as you place yourself before Him you
have a right to say, "My God will fulfill His promise! I claim from Him the
filling of the Holy Spirit to make me, instead of a carnal, a spiritual
Christian." If you place yourself at His feet, and tarry there; if you
abide in that humble surrender and that childlike trust, as sure as God
lives the blessing will come.

Oh, have we not to bow in shame before God, as we think of His whole Church
and see so much of the carnal prevailing? Have we not to bow in shame
before God, as we think of so much of the carnal in our hearts and lives?
Then let us bow in great faith in God's mercy. Deliverance is nigh,
deliverance is coming, deliverance is waiting, deliverance is sure. Let us
trust; God will give it.



_Matt. 16: 24_.--_If any man will come after me, let him deny himself, and
take up his cross, and follow me_.

In the 13th verse we read that Jesus at Caesarea Philippi asked His
disciples, "Whom do men say that I, the Son of Man, am?" When they had
answered, He asked them, "But whom say ye that I am?" And in verse 16 Peter
answered and said, "Thou art the Christ, the Son of the Living God." Jesus
answered and said unto him: "Blessed art thou, Simon Barjonas, for flesh
and blood hath not revealed it unto thee, but my Father which is in Heaven.
And I say also unto thee that thou art Peter, and upon this rock I will
build my church and the gates of hell shall not prevail against it."
Then in verse 21 we read how Jesus began to tell His disciples of His
approaching death; and in verse 22 how Peter began to rebuke Him, saying,
"Be it far from Thee, Lord; this shall not be unto Thee." But Jesus turned
and said unto Peter, "Get thee behind me, Satan; thou art an offense unto
me, for thou savorest not the things that be of God, but those that be of
men." Then said Jesus unto His disciples, "If any man will come after me,
let him deny himself, and take up his cross and follow me."

We often hear about the compromise life and the question comes up What lies
at the root of it? What is the reason that so many Christians are wasting
their lives in the terrible bondage of the world instead of living in the
manifestation and the privilege and the glory of the child of God? And
another question perhaps comes to us: What can be the reason that when we
see a thing is wrong and strive against it we cannot conquer it? What can
be the reason that we have a hundred times prayed and vowed, yet here
we are still living a mingled, divided, half-hearted life? To those two
questions there is one answer: it is _self_ that is the root of the whole
trouble. And therefore, if any one asks me, "How can I get rid of this
compromise life?" the answer would not be, "You must do this, or that, or
the other thing," but the answer would be, "A new life from above, the
life of Christ, must take the place of the self-life; then alone can we be

We always go from the outward to the inward; let us do so here; let us
consider from these words of the text the one word, "self." Jesus said to
Peter: "If any man will come after me let him deny _himself_, his own self,
and take up the cross and follow me." That is a mark of the disciple; that
is the secret of the Christian life--deny self and all will come right.
Note that Peter was a believer, and a believer who had been taught by the
Holy Spirit. He had given an answer that pleased Christ wonderfully: "Thou
art the Christ, the Son of the living God." Do not think that that was
nothing extraordinary. We learn it in our catechisms; Peter did not; and
Christ saw that the Holy Spirit of the Father had been teaching him and He
said: "Blessed art thou, Simon Barjonas." But note how strong the carnal
man still is in Peter. Christ speaks of His cross; He could understand
about the glory, "Thou art the Son of God;" but about the cross and the
death he could not understand, and he ventured in his self-confidence to
say, "Lord, that shall never be; Thou canst not be crucified and die." And
Christ had to rebuke him: "Get thee behind me, Satan. Thou savorest not the
things that be of God." You are talking like a mere carnal man, and not as
the Spirit of God would teach you. Then Christ went on to say, "Remember,
it is not only I who am to be crucified, but you; it is not only I who am
to die, but you also. If a man would be my disciple, he must deny self, and
he must take up his cross and follow me." Let us dwell upon this one word,
"self." It is only as we learn to know what self is that we really know
what is at the root of all our failure, and are prepared to go to Christ
for deliverance.

Let us consider, first of all, the nature of this self life, then denote
some of its works and then ask the question: "How may we be delivered from

Self is the power with which God has created and endowed every intelligent
creature. Self is the very center of a created being. And why did God give
the angels or man a self? The object of this self was that we might bring
it as an empty vessel unto God; that He might put into it His life. God
gave me the power of self-determination, that I might bring this self every
day and say: "Oh, God, work in it; I offer it to thee." God wanted a vessel
into which He might pour out His divine fullness of beauty, wisdom and
power; and so He created the world, the sun, and the moon, and the stars,
the trees, and the flowers, and the grass, which all show forth the riches
of His wisdom, and beauty, and goodness. But they do it without knowing
what they do. Then God created the angels with a self and a will, to see
whether they would come and voluntarily yield themselves to Him as vessels
for Him to fill. But alas! they did not all do that. There was one at the
head of a great company, and he began to look upon himself, and to think
of the wonderful powers with which God had endowed him, and to delight in
himself. He began to think: "Must such a being as I always remain dependent
on God?" He exalted himself, pride asserted itself in separation from God,
and that very moment he became, instead of an angel in Heaven, a devil in
hell. Self turned to God is the glory of allowing the Creator to reveal
Himself in us. Self turned away from God is the very darkness and fire of

We all know the terrible story of what took place further; God created man,
and Satan came in the form of a serpent and tempted Eve with the thought
of becoming as God, having an independent self, knowing good and evil. And
while he spoke with her, he breathed into her, in those words, the very
poison and the very pride of hell. His own evil spirit, the very poison of
hell, entered humanity, and it is this cursed self that we have inherited
from our first parents. It was that self that ruined and brought
destruction upon this world, and all that there has been of sin, and of
darkness, and of wretchedness, and of misery; and all that there will be
throughout the countless ages of eternity in hell, will be nothing but the
reign of self, the curse of self, separating man and turning him away from
his God. And if we are to understand fully what Christ is to do for us, and
are to become partakers of a full salvation, we must learn to know, and to
hate, and to give up entirely this cursed self.

Now what are the works of self? I might mention many, but let us take the
simplest words that we are continually using,--self-will, self-confidence,
self-exaltation. Self-will, pleasing self, is the great sin of man, and it
is at the root of all that compromising with the world which is the ruin of
so many. Men can not understand why they should not please themselves and
do their own will. Numbers of Christians have never gotten hold of the idea
that a Christian is a man who is never to seek his own will, but is always
to seek the will of God, as a man in whom the very spirit of Christ lives.
"Lo, I come to do Thy will, oh, my God!" We find Christians pleasing
themselves in a thousand ways, and yet trying to be happy, and good, and
useful; and they do not know that at the root of it all is self-will
robbing them of the blessing. Christ said to Peter, "Peter, deny yourself."
But instead of doing that, Peter said, "I will deny my Lord and not
myself." He never said it in words, but Christ said to him in the last
night, "Thou shalt deny Me," and he did it. What was the cause of this?
Self-pleasing. He became afraid when the woman servant charged him with
belonging to Jesus, and three times said, "I know not this man, I have
nothing to do with Him." He denied Christ. Just think of it! No wonder
Peter wept those bitter tears. It was a choice between self, that ugly,
cursed self, and that beautiful, blessed Son of God; and Peter chose self.
No wonder that he thought: "Instead of denying myself, I have denied Jesus;
what a choice I have made!" No wonder that he wept bitterly.

Christians, look at your own lives in the light of the words of Jesus. Do
you find there self-will, self-pleasing? Remember this: every time you
please yourself, you deny Jesus. It is one of the two. You must please Him
only, and deny self, or you must please yourself and deny Him. Then follows
self-confidence, self-trust, self-effort, self-dependence. What was it
that led Peter to deny Jesus? Christ had warned him; why did he not take
warning? Self-confidence. He was so sure: "Lord, I love Thee. For three
years I have followed Thee. Lord, I deny that it ever can be. I am ready
to go to prison and to death." It was simply self-confidence. People have
often asked me, "What is the reason I fail? I desire so earnestly, and pray
so fervently, to live in God's will." And my answer generally is, "Simply
because you trust yourself." They answer me: "No, I do not; I know I am
not good; and I know that God is willing to keep me, and I put my trust in
Jesus." But I reply, "No, my brother; no; if you trusted God and Jesus, you
could not fall, but you trust yourself." Do let us believe that the cause
of every failure in the Christian life is nothing but this. I trust this
cursed self, instead of trusting Jesus. I trust my own strength, instead of
the almighty strength of God. And that is why Christ says, "This self must
be denied."

Then there is self-exaltation, another form of the works of self. Ah,
how much pride and jealousy is there in the Christian world; how much
sensitiveness to what men say of us or think of us; how much desire of
human praise and pleasing men, instead of always living in the presence of
God, with the one thought: "Am I pleasing to Him?" Christ said, "How can ye
believe who receive honor one of another?" Receiving honor of one another
renders a life of faith absolutely impossible. This self started from hell,
it separated us from God, it is a cursed deceiver that leads us astray from

Now comes the third point. What are we to do to get rid of it? Jesus
answers us in the words of our text: "If any man will come after me, let
him take up his cross and follow me." Note it well.--I must deny myself and
take Jesus himself as my life,--I must choose. There are two lives, the
self life and the Christ life; I must choose one of the two. "Follow
me," says our Lord, "make me the law of your existence, the rule of your
conduct; give me your whole heart; follow me, and I will care for all." Oh,
friends, it is a solemn exchange to have set before us; to come and,
seeing the danger of this self, with its pride and its wickedness, to cast
ourselves before the Son of God, and to say, "I deny my own life, I take
Thy life to be mine."

The reason why Christians pray and pray for the Christ life to come in to
them, without result, is that the self life is not denied. You ask, "How
can I get rid of this self life?" You know the parable: the strong man kept
his house until one stronger than he came in and cast him out. Then the
place was garnished and swept, but empty, and he came back with seven other
spirits worse than himself. It is only Christ Himself coming in that can
cast out self, and keep out self. This self will abide with us to the very
end. Remember the Apostle Paul; he had seen the Heavenly vision, and lest
he should exalt himself, the thorn in the flesh was sent to humble him.
There was a tendency to exalt himself, which was natural, and it would have
conquered, but Christ delivered him from it by His faithful care for His
loving servant. Jesus Christ is able, by His divine grace, to prevent the
power of self from ever asserting itself or gaining the upper hand; Jesus
Christ is willing to become the life of the soul; Jesus Christ is willing
to teach us so to follow Him, and to have heart and life set upon Him
alone, that He shall ever and always be the light of our souls. Then we
come to what the apostle Paul says; "Not I, but Christ liveth in me." The
two truths go together. First "Not I," then, "but Christ liveth in me."

Look at Peter again. Christ said to him, "Deny yourself, and follow me."
Whither had he to follow? Jesus led him, even though he failed; and where
did he lead him? He led him on to Gethsemane, and there Peter failed, for
he slept when he ought to have been awake, watching and praying; He led him
on towards Calvary, to the place where Peter denied Him. Was that Christ's
leading? Praise God, it was. The Holy Spirit had not yet come in His power;
Peter was yet a carnal man; the Spirit willing, but not able to conquer;
the flesh weak. What did Christ do? He led Peter on until he was broken
down in utter self-abasement, and humbled in the depths of sorrow. Jesus
led him on, past the grave, through the Resurrection, up to Pentecost, and
the Holy Spirit came, and in the Holy Spirit Christ with His divine life
came, and then it was, "Christ liveth in me."

There is but one way of being delivered from this life of self. We must
follow Christ, set our hearts upon Him, listen to His teachings, give
ourselves up every day, that He may be all to us, and by the power of
Christ the denial of self will be a blessed, unceasing reality. Never for
one hour do I expect the Christian to reach a stage at which he can say, "I
have no self to deny;" never for one moment in which he can say, "I do not
need to deny self." No, this fellowship with the cross of Christ will be an
unceasing denial of self every hour and every moment by the grace of God.
There is no place where there is full deliverance from the power of this
sinful self. We are to be crucified with Christ Jesus. We are to live with
Him as those who have never been baptized into His death. Think of that!
Christ had no sinful self, but He had a self and that self He actually gave
up unto death. In Gethsemane He said, "Father, not My will." That unsinning
self He gave up unto death that He might receive it again out of the grave
from God, raised up and glorified. Can we expect to go to Heaven in any
other way than He went? Beware! remember that Christ descended into death
and the grave, and it is in the death of self, following Jesus to the
uttermost, that the deliverance and the life will come.

And now, what is the use that we are to make of this lesson of the Master?
The first lesson will be that we should take time, and that we should
humble ourselves before God, at the thought of what this self is in us; put
down to the account of the self every sin, every shortcoming, all failure,
and all that has been dishonoring to God, and then say, "Lord, this is
what I am;" and then let us allow the blessed Jesus Christ to take entire
control of our life, in the faith that His life can be ours.

Do not think it is an easy thing to get rid of self. At a consecration
meeting, it is easy to make a vow, and to offer a prayer, and to perform an
act of surrender, but as solemn as the death of Christ was on Calvary--His
giving up of His unsinning self life to God,--just as solemn must it be
between us and our God--the giving up of self to death. The power of
the death of Christ must come to work in us every day. Oh, think what a
contrast between that self-willed Peter, and Jesus giving up His will to
God! What a contrast between that self-exaltation of Peter, and the deep
humility of the Lamb of God, meek and lowly in heart before God and man!
What a contrast between that self-confidence of Peter, and that deep
dependence of Jesus upon the Father, when He said: "I can do nothing of
myself." We are called upon to live the life of Christ, and Christ comes to
live His life in us; but one thing must first take place; we must learn to
hate this self, and to deny it. As Peter said, when he denied Christ, "I
have nothing to do with him," so we must say, "I have nothing to do with
self," that Christ Jesus may be all in all. Let us humble ourselves at the
thought of what this self has done to us and how it has dishonored Jesus;
and let us pray very fervently: "Lord, by Thy light discover this self; we
beseech Thee to discover it to us. Open our eyes, that we may see what it
has done, and that it is the only hindrance that has been keeping us back."
Let us pray that fervently, and then let us wait upon God until we get away
from all our religious exercises, and from all our religious experience,
and from all our blessings, until we get close to God, with this one
prayer: "Lord God, self changed an archangel into a devil, and self ruined
my first parents, and brought them out of Paradise into darkness and
misery, and self has been the ruin of my life and the cause of every
failure; oh, discover it to me." And then comes the blessed exchange, that
a man is made willing and able to say: "Another will live the life for me,
another will live with me, another will do all for me," Nothing else will
do. Deny self; take up the cross, to die with Jesus; follow Him only. May
He give us the grace to understand, and to receive, and to live the Christ



_Psalms 62: 5_.--_My soul, wait thou only upon God, for my expectation is
from Him_.

The solemn question comes to us, "Is the God I have, a God that is to
me above all circumstances, nearer to me than any circumstance can be?"
Brother, have you learned to live your life having God so really with you
every moment, that in circumstances the most difficult He is always more
present and nearer than anything around you? All our knowledge of God's
Word will help us very little, unless that comes to be the question to
which we get an answer.

What can be the reason that so many of God's beloved children complain
continually: "My circumstances separate me from God; my trials, my
temptations, my character, my temper, my friends, my enemies, anything can
come between my God and me?" Is God not able so to take possession that He
can be nearer to me than anything in the world? Must riches or poverty, joy
or sorrow, have a power over me that my God has not? No. But why, then, do
God's children so often complain that their circumstances separate them
from Him? There can be but one answer, "They do not know their God." If
there is trouble or feebleness in the Church of God, it is because of this.
We do not know the God we have. That is why in addition to the promise, "I
will be thy God," the promise is so often added, "And ye shall know that I
am your God." If I know that, not through man's teaching, not with my mind
or my imagination; but if I know that, in the living evidence which God
gives in my heart, then I know that the divine presence of my God will be
so wonderful, and my God Himself will be so beautiful, and so near, that I
can live all my days and years a conqueror through Him that loved me. Is
not that the life which we need?

The question comes again: Why is it that God's people do not know their
God? And the answer is: They take anything rather than God,--ministers, and
preaching, and books, and prayers, and work, and efforts, any exertion of
human nature, instead of waiting, and waiting long if need be, until God
reveals Himself. No teaching that we may get, and no effort that we may put
forth, can put us in possession of this blessed light of God, all in all
to our souls. But still it is attainable, it is within reach, if God will
reveal Himself. That is the one necessity. I would to God that every one
would ask his heart whether he has said, and is saying every day: "I want
more of God. Do not speak to me only of the beautiful truth there is in the
Bible. That can not satisfy me. I want God." In our inner Christian life,
in our every-day prayers, in our Christian living, in our churches, in our
prayer-meetings, in our fellowship, it must come to that--that God always
has the first place; and if that be given Him, He will take possession. Oh,
if in our lives as individuals every eye were set upon God, upon the living
God, every heart were crying, "My soul thirsteth for God," what power, what
blessing and what presence of the everlasting God would be revealed to us!
Let me use an illustration. When a man is giving an illustrated lecture
he often uses a long pointer to indicate places on a map or chart. Do the
people look at that pointer? No, that only helps to show them the place on
the map, and they do not think of it,--it might be of fine gold; but the
_pointer_ can not satisfy them. They want to see what the pointer points
at. And this Bible is nothing but a pointer, pointing to God; and,--may I
say it with reverence--Jesus Christ came to point us, to show us the way,
to bring us to God. I am afraid there are many people who love Christ and
who trust in Him, but who fail of the one great object of His work; they
have never learned to understand what the Scripture saith: "He died, that
He might bring us unto God."

There is a difference between the way and the end which I am aiming at.
I might be traveling amid most beautiful scenery, in the most delightful
company; but if I have a home to which I want to go, all the scenery, and
all the company, and all the beauty and happiness around me can not satisfy
me; I want to reach the end; I want my home. And God is meant to be the
home of our souls. Christ came into the world to bring us back to God, and
unless we take Christ for what God intended we should, our religion will
always be a divided one. What do we read in Hebrews vii? "He is able to
save to the uttermost."--Whom? "Them that come to God by Him;" not
them that only come to Christ. In Christ--bless His name--we have the
graciousness, the condescension, and the tenderness of God. But we are in
danger of standing there, and being content with that, and Christ wants to
bring us back to rejoice as much as in the glory of God Himself, in His
righteousness, His holiness, His authority, His presence and His power. He
can save completely those who come to God through Him!

Now, just a very few thoughts on the way by which I can come to know God as
this God above all circumstances, filling my heart and life every day. The
one thing needful is: I must wait upon God. The original is,--it is in our
Dutch version, and it is in the margin, too,--"My soul is silent into God."
What ought to be the silence of the soul unto God? A soul conscious of its
littleness, its ignorance, its prejudices and its dangers from passion,
from all that is human and sinful,--a soul conscious of that, and saying,
"I want the everlasting God to come in and to take hold of me and to take
such hold of me that I may be kept in the hollow of His hand for my life
long; I want Him to take such possession of me that every moment He may
work all in all in me." That is what is implied in the very nature of our
God. How we ought to be silent unto Him, and wait upon Him!

May I ask, with reverence: What is God for? A God is for this: to be the
light and the life of creation, the source and power of all existence. The
beautiful trees, the green grass, the bright sun, God created that they
might show forth His beauty, His wisdom and His glory. The tree of one
hundred years old--when it was planted God did not give it a stock of life
by which to carry on its existence. Nay, verily, God clothes the lilies
every year afresh with their beauty; every year God clothes the tree with
its foliage and its fruit. Every day and every hour it is God who maintains
the life of all nature. And God created us, that we might be the empty
vessels in which He could work out His beauty, His will, His love, and the
likeness of His blessed Son. That is what God is for, to work in us by His
mighty operation, without one moment's ceasing. When I begin to get hold of
that, I no longer think of the true Christian life as a high impossibility,
and an unnatural thing, but I say, "It is the most natural thing in
creation that God should have me every moment, and that my God should be
nearer to me than all else." Just think, for a moment, what folly it is to
imagine that I can not expect God to be with me every moment. Just look at
the sunshine; have you ever had any trouble as you were working or as you
were studying or reading a book in the light the sun gives? Have you ever
said, "Oh, how can I keep that light, how can I hold it fast, how can I be
sure that I shall continue to have it to use?" You never thought that.
God has taken care that the sun itself should provide you with light; and
without your care; the light comes unbidden. And I ask you: What think you?
Has God arranged that the light of that sun that will one day be burned up,
can come to you unconsciously and abide in you blessedly and mightily; and
is God not willing, or is He not able, to let His light and His presence so
shine through you that you can walk all the day with God nearer to you than
anything in nature? Praise God for the assurance; He can do it. And why
does He not do it? Why so seldom, and why in such feeble measure? There is
but one answer: you do not let Him. You are so occupied and filled with
other things, religious things, preaching and praying, studying and
working, so occupied with your religion, that you do not give God the time
to make Himself known, and to enter in and to take possession. Oh, brother,
listen to the word of the man who knew God so well, and begin to say: "My
soul, wait thou only upon God."

I might show that this is the very glory of the Creator, the very life
Christ brought into the world, the life He lived, and the very life Christ
wants to lift us up to in its entire dependence on the Father. The very
secret of the Christ-life is this: such a consciousness of God's presence
that whether it was Judas, who came to betray Him, or Caiaphas, who
condemned Him unjustly, or Pilate, who gave Him up to be crucified, the
presence of the Father was upon Him, and within Him, and around Him, and
man could not touch His spirit. And that is what God wants to be to you and
to me. Does not all your anxious restlessness, and futile effort, prove
that you have not let God do His work? God is drawing you to Himself.
This is not your own wish, and the stirring of your own heart, but the
everlasting Divine magnet is drawing you. These restless yearnings and
thirstings, remember, are the work of God. Come and be still, and wait upon
God. He will reveal Himself.

And how am I to wait on God? In answer I would say: first of all, in prayer
take more time to be still before God without saying one word. What is, in
prayer, the most important thing? That I catch the ear of Him to whom I
speak. We are not ready to offer our petition until we are fully conscious
of having secured the attention of God. You tell me you know all that. Yes,
you know it; but you need to have your heart filled by the Holy Spirit with
the holy consciousness that the everlasting, almighty God is indeed come
very near you. The loving one is longing to have you for His own. Be still
before God, and wait, and say: "Oh, God, take possession. Reveal Thyself,
not to my thoughts or imaginations, but by the solemn, awe-bringing,
soul-subduing consciousness that God is shining upon me bring me to the
place of dependence and humility."

Prayer may be indeed waiting upon God, but there is a great deal of prayer
that is not waiting upon God. Waiting on God is the first and the best
beginning for prayer. When we bow in the humble, silent acknowledgment
of God's glory and nearness, ere we begin to pray there will be the very
blessing that we often get only at the end. From the very beginning I come
face to face with God; I am in touch with the everlasting omnipotence of
love and I know my God will bless me. Let us never be afraid to be still
before God; we shall then carry that stillness into our work; and when we
go to church on Sunday, or to the prayer-meeting on week-days, it will be
with the one desire that nothing may stand betwixt us and God, and that
we may never be so occupied with hearing and listening as to forget the
presence of God.

Oh, that God might make every minister what Moses was at the foot of Mount
Sinai; "Moses led the people out to meet God," and they did meet Him until
they were afraid. Let every minister ask with all the earnestness his
soul can command, that God may deliver him from the sin of preaching and
teaching without making the people feel first of all: "The man wants to
bring us to God Himself." It can be felt, not only in the words, but in the
very disposition of the humble, waiting, worshiping heart. We must carry
this waiting into all our worship; we will have to make a study of it; we
will have to speak about it; we will have to help each other, for the truth
has been too much lost in the Church of Christ; we must wait upon God about
it. Then we shall be able to carry it out into our daily life. There are so
many Christians who wonder that they fail; but think of the ease with which
they talk and join in conversation, spending hours in it, never thinking
that all this may be dissipating the soul's power and leading them to spend
hours not in the immediate presence of God. I am afraid this is the great
difficulty: that we are not willing to make the needed sacrifice for a life
of continual waiting upon God. Are there not some of us who would feel it
an impossibility to spend every moment under the covering of the Most High,
"in the secret of His pavilion?" Beloved, do not think it too high, or too
difficult. It is too difficult for you and me to attain, but our God will
give it to us. Let us begin even now to wait more earnestly and intensely
upon God. Let us in our homes sometimes bow a little in silence; let us in
our closets wait in silence, and make a covenant, it may be, without words,
that with our whole hearts we will seek God's presence to come in upon us.

What is religion? Just as much as you have of God working in you, that
alone is religion. And if you want more religion, more grace, more strength
and more fruitfulness, you must have more of God. Let that be the cry of
our hearts,--More of God! More of God! More of God! And let us say to our
souls, "My soul, wait thou upon God, for my expectation is from Him."



_Hebrews 4: 1_.--_Let us therefore fear, lest, a promise being left us of
entering into His rest, any of you should seem to come short of it._

_Hebrews 4: 11_.--_Let us labor therefore to enter into that rest, lest any
man fall after the same example of unbelief_.

I want, in the simplest way possible, to answer the question: "How does a
man enter into that rest?" and to point out the simple steps that he takes,
all included in the one act of surrender and faith.

And the first step, I think, is this: that a man learns to say, "I believe,
heartily, there is rest in a life of faith." Israel passed through two
stages. This is beautifully expressed in the fifth of Deuteronomy: "He
brought us out, that He might bring us in"--two parts of God's work of
redemption--"He brought us out from Egypt, that He might bring us into
Canaan." And that is applicable to every believer. At your conversion, God
brought you out of Egypt, and the same almighty God is longing to bring you
into the Canaan life. You know how God brought the Israelites out, but they
would not let Him bring them in and they had to wander for forty years in
the wilderness--the type, alas! of so many Christians. God brings them out
in conversion, but they will not let Him bring them in into all that He has
prepared for them. To a man who asks me, "How can I enter into the rest?" I
say, first of all, speak this word, "I do believe that there is a rest into
which Jesus, our Joshua, can bring a trusting soul." And if you would
know what the difference is between the two lives--the life you have been
leading, and the life you now want to lead, just look at the wilderness and
Canaan. What are the points of difference? In the wilderness, wandering for
forty years, backward and forward; in Canaan, perfect rest in the land that
God gave them. That is the difference between the life of a Christian who
has, and one who has not entered into Canaan. In wandering backward and
forward; going after the world, and coming back and repenting; led astray
by temptation, and returning only to go off again;--a life of ups and
downs. In Canaan, on the other hand, a life of rest, because the soul has
learned to trust: "God keeps me every hour in His mighty power." There is
the second difference: the life in the wilderness was a life of want; in
Canaan, a life of plenty. In the wilderness there was nothing to eat; there
was often no water. God graciously supplied their wants by the manna, and
the water from the rock. But, alas! they were not content with this, and
their life was one of want and murmurings. But in Canaan God gave them
vineyards that they had not planted, and the old corn of the land was there
waiting for them; a land flowing with milk and honey; a land that lived by
the rain of Heaven and had the very care of God Himself. Oh, Christian,
come and say to-day, "I believe there is a possibility of such a change
out of that life of spiritual death, and darkness, and sadness, and
complaining, that I have often lived, into the land of supply of every
want; where the grace of Jesus is proved sufficient every day, every hour."
Say to-day: "I believe in the possibility that there is such a land of rest
for me."

And then, the third difference: In the wilderness there was no victory.
When they tried, after they had sinned at Kadesh, to go up against their
enemies, they were defeated. In the land they conquered every enemy; from
Jericho onward, they went from victory to victory. And so God waits, and
Christ waits, and the Holy Spirit waits, to give victory every day; not
freedom from temptation; no, not that; but in union with Christ a power
that can say, "I can do all things through Him that strengtheneth me." "We
are more than conquerors through Him that loved us." May God help every
heart to say that.

Then comes the second step. I want you to say not only, "I believe there is
such a life," but, second, "I have not had it yet." Say that. "I have never
yet got that." Some may say, "I have sought it;" some may say, "I have
never heard about it;" some may say, "At times I thought I had found it,
but I lost it again." Let every one be honest with God.

And now, will all who have never yet found it honestly, begin to say,
"Lord, up to this time I have never had it?" And why is it of such
consequence to speak thus? Because, dear friends, some people want to glide
into this life of rest gradually; and just quietly to steal in; and God
won't have it. Your life in the wilderness has not only been a life of
sadness to yourself, but of sin and dishonor to God. Every deeper entrance
into salvation must always be by the way of conviction and confession;
therefore, let every Christian be willing to say: "Alas! I have not lived
that life, and I am guilty; I have dishonored God; I have been like Israel;
I have provoked Him to wrath by my unbelief and disobedience. God have
mercy upon me!" Oh, let it go up before God--the secret confession: "I
haven't it; alas! I have not glorified God by a life in the land of rest."

Then comes the third word I want you to speak and that is: "Thank God, that
life is for me." Some say, "I believe there is such a life, but not
for me." There are people who continually say: "Oh, my character is so
unstable; my will is naturally very weak; my temperament is nervous and
excitable, it is impossible for me always to live without worry, resting in
God." Beloved brother, do not say that. You say so only for one reason: You
do not know what your God will do for you. Do begin to look away from self,
and to look up to God, Take that precious word: "He brought them out that
he might bring them in." The God who took them through the Red Sea was the
God who took them through Jordan into Canaan. The God who converted you is
the God who is able to give you every day this blessed life. Oh, begin to
say, with the beginnings of a feeble faith, even before you claim it, begin
even intellectually to say: "It is for me; I do believe that. God does not
disinherit any of His children. What He gives is for every one. I believe
that blessed life is waiting for me. It is meant for me. God is waiting to
bestow it, and to work it in me. Glory be to His blessed name! My soul says
it is for me, too." Oh, take that little word "me," and looking up in the
very face of God dare to say: "This inestimable treasure--it is for me, the
weakest and the unworthiest; it is for me." Have you said that? Say it now:
"This life is possible to me, too."

And then comes the next step, and that is: "I can never, by any effort of
mine, grasp it; it is God must bestow it on me." I want you to be very bold
in saying, "It is for me." But then I want you to fall down very low and
say, "I can not seize it; I can not take it to myself." And how can
you then get it? Praise God, if once He has brought you down in the
consciousness of utter helplessness and self-despair, then comes the time
that He can draw nigh and ask you, "Will you trust your God to work this
in you?" Dearly beloved Christians, say in your heart: "I never, by any
effort, can take hold of God, or seize this for myself; it is God must
give it." Cherish this blessed impotence. It is He who brought us out, who
Himself must bring us in. It is your greatest happiness to be impotent.
Pray God by the Holy Spirit to reveal to you this true impotence, and that
will open the way for your faith to say, "Lord, Thou must do it, or it
will never be done." God will do it. People wonder, when they hear so many
sermons about faith, and such earnest pleading to believe, and ask why it
is they can not believe. There is just one answer: It is self. Self is
working; is trying; is struggling, and self must fail. But when you come to
the end of self and can only cry, "Lord, help me! Lord, help me!"--then the
deliverance is nigh; believe that. It was God brought the people in. It is
God who will bring you in.

One should be willing, for the sake of this rest, to give up everything.
The grace of God is very free. It is given without money and without price.
And yet, on the other hand, Jesus said that every man who wants the pearl
of great price must sacrifice his all, must sell all that he has to buy
that pearl. It is not enough to see the beauty, the attractiveness and the
glory, and almost to taste the gladness and the joy of this wonderful life
as it has been set before you. You must become the possessor, the owner of
the field. The man who found the field with a treasure, and the man who
found the great pearl, were both glad; but they had not yet got it. They
had found it, seen it, desired it, rejoiced in it; but they had not yet got
it. Not until they went and sold all, gave up everything, and bought the
ground, and bought the pearl. Ah, friends, there is a great deal that has
to be given up: the world, its pleasures, its favor, its good opinion. You
are to stand to the world in the same relation as Jesus did. The world
rejected Him, and cast Him out, and you are to take up the position of your
Lord, to whom you belong, and to follow with the rejected Christ. You have
to give up everything. You have to give up all that is good in yourself
and to be humbled in the dust of death. And that is not all. Your past
religious life and experience and successes--you have to give all up and
become nothing, that God alone may have the glory. God has brought you out
in conversion; it was God's own life given you: but you defiled it with
disobedience and with unbelief. Give it all up. Give up all your own
wisdom, and your own thoughts about God's work. How hard it is for the
minister of the Gospel to give up all his wisdom, and to lay it at the feet
of Jesus, to become a fool and to say: "Lord, I know nothing as I should
know it. I have been preaching the Gospel, and how little I have seen of
the glory of the blessed land, and the blessed life!"

Why is it that the blessed Spirit can not teach us more effectually? No
reason but this: the wisdom of man prevents it; the wisdom of man prevents
the light of God from shining in. And so we could say of other things;
give up all. Some may have an individual sin to give up. There may be a
Christian man who is angry with his brother. There may be a Christian woman
who has quarreled with her neighbor. There may be friends who are not
living as they should. There may be Christians holding fast some little
doubtful thing, not willing to surrender and leave behind the whole of the
wilderness life and lust. Oh, do take this step and say: "I am ready
to give up everything to have this pearl of great price; my time, my
attention, my business, I count all subordinate to this rest of God as the
first thing in my life; I yield all to walk in perfect fellowship with
God." You can not get that and live every day in perfect fellowship with
God, without giving up time to it. You take time for everything. How many
hours a day has a young lady spent for years and years that she may become
proficient on the piano? How many years does a young man study to fit
himself for the profession of the law or medicine? Hours, and days, and
weeks, and months, and years, gladly given up to perfect himself for his
profession. And do you expect that religion is so cheap that without giving
time you can find close fellowship with God? You can not. But, oh, my
brothers and sisters, the pearl of great price is worth everything. God is
worth everything. Christ is worth everything. Oh, come to-day, and say,
"Lord, at any cost help me; I do want to live this life." And if you find
it difficult to say this, and if there is a struggle within the heart,
never mind; say to God, "Lord, I thought I was willing, but I see how much
unwillingness there is; come and discover what the evil is still in the
heart." By His grace, if you will lie at His feet and trust Him you may
depend upon it deliverance will come.

Then comes the next step, and that is to say: "I do now give up myself to
the holy and everlasting God, for Him to lead me into this perfect rest."
Ah, friends, we must learn to meet God face to face. My sin has been
against God. David felt that when he said, "Against Thee, Thee only, have
I sinned." It is God on the judgment seat whose face you will have to meet
personally. It is God Himself, personally, who met you to pardon your sins.
Come to-day and put yourself into the hands of the living God. God is love.
God is near. God is waiting to give you His blessing. The heart of God is
yearning over you. "My child," God says, "you think you are longing for
rest; it is I that am longing for you, because I desire to rest in your
heart as My home, as My temple." You need your God. Yes, but your God needs
you, to find the full satisfaction of His Father heart in Christ in you.
Come to-day and say: "I do now give up myself to Christ. I have made the
choice. I deliberately say, 'Lord God, I am the purchaser of the pearl of
great price. I give up everything for it. In the name of Jesus I accept
that life of perfect rest.'"

And then comes my last thought. When you have said that, then add: "And
now, I trust God to make it all real to me in my experience. Whether I am
to live one year, or thirty years, I have heard it to-day again: 'God is
Jehovah, the great I AM of the everlasting future, the eternal One; and
thirty years hence is to Him just the same as now;' and that God gives
Himself to me, not according to my power to hold Him, but according to
His almighty power of love to hold me." Will you trust God to-day for the
future? Oh, will you look up to God in Christ Jesus once again? A thousand
times you have heard, and thought, and thanked--"God has given us His Son;"
but will you not to-day say, "How shall He not with Him give me all things,
every moment and every day of my life?" Say that in faith. "How shall God
not be willing to keep me in the light of His countenance, in the full
experience of Christ's saving power? Did God make the sun to shine so
brightly, and is the light so willing to pour itself into every nook and
corner where it can find entrance? And will not my God, who is love, be
willing all the day to shine into this heart of mine, from morning to
night, from year's end to year's end?" God is love, and longs to give
Himself to us.

Oh, come, Christians, you have hitherto lived a life in your own strength.
Will you not begin to-day? Will you not choose a life in which God shall be
all, and in which you rest in Him for all? Will you not choose a life in
which you shall say: "Oh, God, I ask, I expect, I trust Thee for it. I
enter this day into the rest of God to let God keep me; to let God keep me
every hour. I enter into the rest of God." Are you ready to say that? Be of
good courage; fear not, you can trust God. He brings into rest. Listen to
God's word in the Prophets once again: "Take heed, and be quiet. Fear not,
neither be faint-hearted." Joshua brought Israel into the land. God did
it through Joshua; and Joshua is Jesus, your Jesus, who washed you in His
blood; your Jesus, whom you have learned to know as a precious Saviour.
Trust Him to-day afresh: "O my Joshua, take me, bring me in and I will
trust Thee, and in Thee the Father." You may count upon it. He will take
you and the work will be done.



_Matt 6: 33_.--_Seek ye first the kingdom of God_.

You have heard what need there is of unity in Christian life and Christian
work. And where is the bond of unity between the life of the Church, the
life of the individual believer and the work to be done among the heathen?
One of the expressions for that unity is: "Seek first the Kingdom of God,"
That does not mean, as many people take it, "Seek salvation; seek to get
into the Kingdom, and then thank God, and rest there." Ah, no; the meaning
of that word is entirely different and infinitely larger. It means: Let the
Kingdom of God, in all its breadth and length, in all its Heavenly glory
and power; let the Kingdom of God be the one thing you live for, and all
other things will be added unto you. "Seek first the Kingdom of God." Let
me just try to answer two very simple questions; the one: "Why should the
Kingdom of God be first?" and the other: "How can it be?" The one, "Why
should it be so?" God has created us as reasonable beings, so that the
more clearly we see that according to the law of nature, according to
the fitness of things, something that is set before us is proper, and an
absolute necessity, we so much the more willingly accept it, and aim after
it. And now, why does Christ say this: "Seek first the Kingdom of God?" If
you want to understand the reason, look at God, and look at man. Look at
God. Who is God? The great Being for whom alone the universe exists; in
whom alone it can have its happiness. It came from Him. It can not find any
rest or joy but in Him. Oh, that Christians understood and believed that
God is a fountain of happiness, perfect, everlasting blessedness! What
would the result be? Every Christian would say, "The more I can have of
God, the happier. The more of God's will, and the more of God's love,
and the more of God's fellowship, the happier." How Christians, if they
believed that with their whole heart, would, with the utmost ease, give up
everything that would separate them from God! Why is it that we find it so
hard to hold fellowship with God? A young minister once said to me, "Why is
it that I have so much more interest in study than in prayer, and how
can you teach me the art of fellowship with God?" My answer was: "Oh,
my brother, if we have any true conception of what God is, the art of
fellowship with Him will come naturally, and will be a delight." Yes, if we
believed God to be only joy to the one who comes to Him, only a fountain of
unlimited blessing, how we should give up all for Him! Has not joy a far
stronger attraction than anything in the world? Is it not in every beauty,
or in every virtue, in every pursuit, the joy that is set before us that
draws? And if we believe that God is a fountain of joy, and sweetness, and
power to bless, how our hearts will turn aside from everything, and say:
"Oh, the beauty of my God! I rejoice in Him alone." But, alas! the Kingdom
of God looks to many as a burden, and as something unnatural. It looks like
a strain, and we seek some relaxation in the world, and God is not our
chief joy. I come to you with a message. It is right, on account of what
God is as Infinite Love, as Infinite Blessing; it is right and more, it is
our highest privilege to listen to Christ's words, and to seek God and His
Kingdom first and above everything.

And then look at man again; man's nature. What was man created for? To live
in the likeness of God, and as His image. Now, if we have been created in
the image and likeness of God, we can find our happiness in nothing except
that in which God finds His happiness. The more like Him we are the
happier. And in what does God find His happiness? In two things:
Everlasting righteousness and everlasting beneficence. God is righteousness
everlasting. "He is Light, and in Him is no darkness." The Kingdom, the
domination, the rule of God will bring us nothing but righteousness. "Seek
the Kingdom of God and His righteousness." If men but knew what sin is,
and if men really longed to be free from everything like sin, what a grand
message this would be! Jesus comes to lead me to God and His righteousness.
We were created to be like God, in His perfect righteousness and holiness.
What a prospect! And in His love too. The Kingdom of God means this: that
there is in God a rule of universal love. He loves, and loves, and never
ceases to love; and He longs to bless all who will yield to His pleadings.
God is Light, and God is Love. And now the message comes to man. Can you
think of a higher nobility; can you think of anything grander than to take
the position that God takes, and to be one with God in His Kingdom; _i.e._,
to have His Kingdom fill your heart; to have God Himself as your King and
portion? Yes, my friends, let us remember that we must not just try to get
here and there one and another of the blessings of the Kingdom. But the
glory of the Kingdom is this: that it is the Kingdom of God where God is
all in all. The French Empire, when Napoleon lived, had military glory as
the ideal. Every Frenchman's heart thrilled at the name of Napoleon as the
man who had given the empire its glory. If we realized what it means,--our
God takes us up into His Kingdom and puts His Kingdom into us and with the
Kingdom we have God Himself, that blessed One, possessing us--surely there
would be nothing that could move our hearts to enthusiasm like this. The
Kingdom of God first! Blessed be His name I Look at man. I don't speak
about man's sins, and about man's wretchedness, and about man's seeking
everywhere for pleasure, and for rest, and for deliverance from sin, but
I just say: Think what man is by creation and think what man is now by
redemption; and let every heart say: "It is right. There is no blessedness
or glory like that of the Kingdom. The Kingdom of God ought to be first in
my whole life and being."

But now comes the important question, "How can I attain this?" Here we come
to the great question that is troubling the lives of tens of thousands
of Christians throughout the world. And it is strange that it is so very
difficult for them to find the answer; that tens of thousands are not able
to give an answer; and others, when the answer is given, can not understand
it; The day the centurion found his joy in being devoted to the Roman
Empire, it took charge of him with all its power and glory. Dear friends,
how are we to attain to this blessed position in which the Kingdom of God
shall fill our hearts with such enthusiasm that it will spontaneously be
first every day? The answer is, first of all give up everything for it. You
have heard of the Roman soldier who gave up his soul, his affection, his
life, who gave up everything, to be a soldier; and you have often seen, in
history ancient and modern, how men who were not soldiers gave up their
lives in sacrifice for a king or a country. You have heard how in the South
African Republic not many years ago the war of liberty was fought. After
three years of oppression by the English the people said they would endure
it no longer, and so they gathered together to fight for their liberty.
They knew how weak they were, as compared with the English power, but they
said, "We must have our liberty." They bound themselves together to fight
for it, and when that vow had been made, they went to their homes to
prepare for the struggle. Such a thrill of enthusiasm passed through that
country that in many cases women, when their husbands might have been
allowed to stay at home, said to them: "No, go, even though you have not
been commanded." And there were mothers who, when one son was called out to
the front, said: "No, take two, three." Every man and woman was ready to
die. It was in very deed "Our country first, before everything." And even
so, friends, must it be with you if you want this wonderful Kingdom of
God to take possession of you. I pray you by the mercies of God, give up
every-thing for it. You do not know at once what that may mean, but
take the words and speak them out at the footstool of God: "Anything,
everything, for the Kingdom of God." Persevere in that, and by the Holy
Spirit your God will begin to open to you the double blessing: on the one
hand, the blessedness of the Kingdom which comes to possess your heart;
and on the other hand, the blessedness of being surrendered to Him, and
sacrificing and giving up all for Him.

"The Kingdom of God first!" How am I to reach that blessed life? The answer
is: "Give up everything for it." And then a second answer would be this:
Live every day and hour of your life in the humble desire to maintain that
position. There are people who hear this test, and who say it is true, and
that they want to obey it. But if you were to ask them how much time they
spend with God day by day, you would be surprised and grieved to hear how
little time they give up to Him. And yet they wonder that the blessedness
of the divine life disappears. We prove the value we attach to things by
the time we devote to them. The Kingdom should be first every day, and all
the day. Let the Kingdom be first every morning. Begin the day with God,
and God Himself will maintain His Kingdom in your heart. Do believe that.
Rome did its utmost to maintain the authority of the man who gave himself
to live for it. And God, the living God, will He not maintain His authority
in your soul if you submit to Him? He will, indeed. Come to Him; only come,
and give yourself up to Him in fellowship through Christ Jesus. Seek to
maintain that fellowship with God all the day. Ah, friends, a man cannot
have the Kingdom of God first, and at times, by way of relaxation, throw
it off and seek his enjoyment in the things of this world. People have a
secret idea life will become too solemn, too great a strain; it will be too
difficult every moment of the day, from morning to evening, to have the
Kingdom of God first. One sees at once how wrong it is to think thus. The
presence of the love of God must every moment be our highest joy. Let us
say: "By the help of God, it shall ever be the Kingdom of God first."

And then, my last remark, in answer to that question, "How can it be?" is
this: it can be only by the power of the Holy Ghost. Let us remember that
God's Word comes to us with the language, "Be filled with the Spirit;" and
if you are content with less of the Spirit than God offers, not utterly
and entirely yielding to be filled with the Spirit, you do not obey the
command. But listen: God has made a wonderful provision. Jesus Christ came
preaching the Gospel of the Kingdom, and proclaimed "The Kingdom is at
hand." "Some," He said, "are standing here who will not see death until
they see the Kingdom come in power." He said to the disciples, "The Kingdom
is within you." And when did the Kingdom come--that Kingdom of God upon
earth? When the Holy Ghost descended. On Ascension Day the King went and
sat down upon the throne at the right hand of God, and the Kingdom of God,
in Christ, the Kingdom of Heaven upon earth, was inaugurated. When the Holy
Ghost came down He brought God into the heart, and Christ, and established
the rule of God in power. I am afraid sometimes, that in speaking of the
Holy Spirit we forget one thing. The Holy Spirit is very much spoken of in
connection with power; and it is right that we should seek power. It is not
so much spoken of in connection with the graces. And yet these are always
more important than the gifts of power--the holiness, the humility, the
meekness, the gentleness, and the lovingness; these are the true marks of
the Kingdom. We speak rightly of the Holy Spirit as the only one who can
breathe all this into us. But I think there is a third thing almost more
important, that we forget, and that is: in the Spirit, the Father and the
Son themselves come. When Christ first promised the Holy Spirit, and spoke
about His approaching coming, He said: "In that day ye shall know that I
am in the Father, and ye in me, and I in you. He that loveth me keepeth my
commandments; and my Father will love him, and we will come and make our
abode with him." Brother, would you have the Kingdom of God first in your
life, you must have the Kingdom in your hearts. If my heart be set upon a
thing I may be bound with chains, but the moment the chains are loosened I
fly towards the object of my affection and desire. And just so the Kingdom
must be within us, and then it is easy to say: "The Kingdom first." But
to have the Kingdom within us in truth, we must have God the Father, and
Christ the Son, by the Holy Ghost within us too. No Kingdom without the

You are called to likeness with Christ. Oh, how many Christians strive
after this part and that part of the likeness of Christ, and forget the
root of the whole! What is the root of all? That Christ gave Himself up
utterly to God, and His Kingdom and glory. He gave His life, that God's
Kingdom might be established. Do you the same to-day and give your life to
God to be every moment a living sacrifice, and the Kingdom will come with
power into your heart. Give yourself up to Christ. Let Christ the King
reign in your heart, and the heavenly Kingdom will come there and the
Presence and the Rule of God be known in power. Oh, think of that wonderful
thing that is going to happen in the great eternity. We read of it in 1st
Corinthians: God has entrusted Christ with the Kingdom, but there is coming
a day when Christ shall come Himself again to be subjected unto the Father,
and He shall give up the Kingdom to the Father, that God may be all, and in
that day Christ shall say before the universe: "This is my glory, I give
back the Kingdom to the Father!" Christians, if your Christ finds His glory
here on earth in dying and sacrificing Himself for the Kingdom and then in
eternity again in giving the Kingdom to God, shall not you and I come to
God to do the same and count anything we have as loss, that the Kingdom of
God may be made manifest, and that God may be glorified.



_Colossians 3: 4_.--_Christ who is our life_.

One question that rises in every mind is this: "How can I live that life
of perfect trust in God?" Many do not know the right answer, or the full
answer. It is this: "Christ must live it in me." That is what He became man
for; as a man to live a life of trust in God, and so to show to us how we
ought to live. When He had done that upon earth, He went to heaven, that
He might do more than show us, might give us, and live in us that life of
trust. It is as we understand what the life of Christ is and how it becomes
ours, that we shall be prepared to desire and to ask of Him that He would
live it Himself in us. When first we have seen what the life is, then we
shall understand how it is that He can actually take possession, and make
us like Himself. I want especially to direct attention to that first
question. I wish to set before you the life of Christ as He lived it, that
we may understand what it is that He has for us and that we can expect from
Him. Christ Jesus lived a life upon earth that He expects us literally to
imitate. We often say that we long to be like Christ. We study the traits
of His character, mark His footsteps, and pray for grace to be like Him,
and yet, somehow, we succeed but very little. And why? Because we are
wanting to pluck the fruit while the root is absent. If we want really to
understand what the imitation of Christ means, we must go to that which
constituted the very root of His life before God. It was a life of absolute
dependence, absolute trust, absolute surrender, and until we are one with
Him in what is the principle of His life, it is in vain to seek here or
there to copy the graces of that life.

In the Gospel story we find five great points of special importance; the
birth, the life on earth, the death, the resurrection, and the ascension.
In these we have what an old writer has called "the process of Jesus
Christ;" the process by which He became what He is to-day--our glorified
King, and our life. In all this life process we must be made like unto Him.
Look at the first. What have we to say about His birth? This: He received
His _life from God_. What about His life upon earth? He lived that life in
dependence _upon God_. About His death? He gave up His life _to God_. About
His resurrection? He was raised from the dead _by God_. And about His
ascension? He lives His life in glory _with God_.

First, He received His life from God. And why is it of consequence that we
should look to that? Because Christ Jesus had in that the starling-point of
His whole life. He said: "The Father sent me;" "The Father hath given the
Son all things;" "The Father hath given the Son to have life in Himself."
Christ received it as His own life, just as God has His life in Himself.
And yet, all the time it was a life given and received. "Because the Father
almighty has given this life unto me, the Son of man on earth, I can count
upon God to maintain it and to carry me through all." And that is the first
lesson we need. We need often to meditate on it, and to pray, and to
think, and to wait before God, until our hearts open to the wonderful
consciousness that the everlasting God has a divine life within us which
can not exist but through Him. I believe God has given His life, it roots
in Him. I shall feel it must be maintained by Him. We often think that God
has given us a life which is now our own, a spiritual life, and that we
are to take charge; and then we complain that we can not keep it right.
No wonder. We must learn to live, learn to live as Jesus did. I have
a God-given treasure in this earthen vessel. I have the light of the
knowledge of the glory of God in the face of Christ. I have the life of
God's Son within me given me by God Himself, and it can only be maintained
by God Himself as I live in fellowship with Him. What does the Apostle Paul
teach us in Romans VI.; there where he has just told us that we must reckon
ourselves dead unto sin, and alive unto God in Christ Jesus? He goes on at
once to say: "Therefore yield, present yourselves unto God, as those that
are alive from the dead." How often a Christian hears solemn words about
his being alive to God, and his having to reckon himself dead indeed
to sin, and alive to God in Christ! He does not know what to do; he
immediately casts about: "How can I keep it, this death and this life?"
Listen to what Paul says. The moment that you reckon yourself dead to sin
and alive to God, go with that life to God Himself, and present yourself as
alive from the dead, and say to God: "Lord, Thou hast given me this life.
Thou alone canst keep it. I bring it to Thee. I cannot understand all.
I hardly know what I have got, but I come to God to perfect what He has
begun." To live like Christ, I must be conscious every moment that my life
has come from God, and He alone can maintain it.

Then, secondly, how did Christ live out His life during the thirty-three
years in which He walked here upon earth? He lived it in dependence on God.
You know how continually He says: "The Son can do nothing of Himself. The
words that I speak, I speak not of Myself." He waited unceasingly for the
teaching, and the commands, and the guidance of the Father. He prayed for
power from the Father. Whatever He did, He did in the name of the Father.
He, the Son of God, felt the need of much prayer, of persevering prayer, of
bringing down from heaven and maintaining the life of fellowship with God
in prayer. We hear a great deal about trusting God. Most blessed! And we
may say: "Ah, that is what I want," and we may forget what is the very
secret of all,--that God, in Christ, must work all in us. I not only need
God as an object of trust, but I must have Christ within as the power
to trust; He must live His own life of trust in me. Look at it in that
wonderful story of Paul, the Apostle, the beloved servant of God. He is in
danger of self-confidence, and God in heaven sends that terrible trial in
Asia to bring him down, lest he trust in himself and not in the living God.
God watched over his servant that he should be kept trusting. Remember that
other story about the thorn in the flesh, in 2 Corinthians XII., and think
what that means. He was in danger of exalting himself, and the blessed
Master came to humble him, and to teach him: "I keep thee weak, that thou
mayest learn to trust not in thyself, but in Me." If we are to enter into
the rest of faith, and to abide there; if we are to live the life of
victory in the land of Canaan, it must begin here. We must be broken down
from all self-confidence and learn like Christ to depend absolutely and
unceasingly upon God. There is a greater work to be done in that than we
perhaps know. We must be broken down, and the habit of our souls must be
unceasingly: "I am nothing; God is all. I cannot walk before God as I
should for one hour, unless God keep the life He has given me." What a
blessed solution God gives then to all our questions and our difficulties,
when He says: "My child, Christ has gone through it all for thee. Christ
hath wrought out a new nature that can trust God; and Christ the Living One
in heaven will live in thee, and enable thee to live that life of trust."
That is why Paul said: "Such confidence have we toward God, through
Christ." What does that mean? Does it only mean through Christ as the
mediator, or intercessor? Verily, no. It means much more; through Christ
living in and enabling us to trust God as He trusted Him.

Then comes, thirdly, the death of Christ. What does that teach us of
Christ's relation to the Father? It opens up to us one of the deepest
and most solemn lessons of Christ life, one which the Church of Christ
understands all too little. We know what the death of Christ means as an
atonement, and we never can emphasize too much that blessed substitution
and bloodshedding, by which redemption was won for us. But let us remember,
that is only half the meaning of His death. The other half is this: just as
much as Christ was my substitute, who died for me, just so much He is
my head, in whom, and with whom, I die; and just as He lives for me, to
intercede, He lives in me, to carry out and to perfect His life. And if I
want to know what that life is which He will live in me, I must look at His
death. By His death He proved that He possessed life only to hold it,
and to spend it, for God. To the very uttermost; without the shadow of a
moment's exception, He lived for God,--every moment, everywhere, He held
life only for His God. And so, if one wants to live a life of perfect
trust, there must be the perfect surrender of his life, and his will, even
unto the very death. He must be willing to go all lengths with Jesus, even
to Calvary. When a boy twelve years of age Jesus said: "Wist ye not that I
must be about my Father's business?" and again when He came to Jordan to be
baptized: "It becometh us to fulfill all righteousness." So on through
all His life, He ever said: "It is my meat and drink to do the will of my
Father. I come not to do my own will, but the will of Him that sent me."
"Lo, I am come to do Thy will, O God." And in the agony of Gethsemane, His
words were: "Not my will, but Thine, be done."

Some one says: "I do indeed desire to live the life of perfect trust;
I desire to let Christ live it in me; I am longing to come to such an
apprehension of Christ as shall give me the certainty that Christ will
forever abide in me; I want to come to the full assurance that Christ, my
Joshua, will keep me in the land of victory." What is needful for that? My
answer is: "Take care that you do not take a false Christ, an imaginary
Christ, a half Christ." And what is the full Christ? The full Christ is the
man who said, "I give up everything to the death that God may be glorified.
I have not a thought; I have not a wish; I would not live a moment except
for the glory of God." You say at once, "What Christian can ever attain
that?" Do not ask that question, but ask, "Has Christ attained it and does
Christ promise to live in me?" Accept Him in His fullness and leave Him to
teach you how far He can bring you and what He can work in you. Make no
conditions or stipulations about failure, but cast yourself upon, abandon
yourself to this Christ who lived that life of utter surrender to God that
He might prepare a new nature which He could impart to you and in which He
might make you like Himself. Then you will be in the path by which He can
lead you on to blessed experience and possession of what He can do for you.
Christ Jesus came into the world with a commandment from the Father that He
should lay down His life, and He lived with that one thought in His bosom
His whole life long. And the one thought that ought to be in the heart
of every believer is this: "I am in the death with Christ; absolutely,
unchangeably given up to wait upon God, that God may work out His purpose
and glory in me from moment to moment." Few attain the victory and the
enjoyment and the full experience at once. But this you can do: Take the
right attitude and as you look to Jesus and what He was, say: "Father, Thou
hast made me a partaker of the divine nature, a partaker of Christ. It
is in the life of Christ given up to Thee to the death, in His power and
indwelling, in His likeness, that I desire to live out my life before
Thee." Death is a solemn thing, an awful thing. In the Garden it cost
Christ great agony to die that death; and no wonder it is not easy to us.
But we willingly consent when we have learned the secret; in death alone
the life of God will come; in death there is blessedness unspeakable. It
was this made Paul so willing to bear the sentence of death in himself;
he knew the God who quickeneth the dead. The sentence of death is on
everything that is of nature. But are we willing to accept it, do we
cherish it? and are we not rather trying to escape the sentence or to
forget it? We do not believe fully that the sentence of death is on us.
Whatever is of nature must die. Ask God to make you willing to believe with
your heart that to die with Christ is the only way to live in Him. You ask,
"But must it then be dying every day?" Yes, beloved; Jesus lived every day
in the prospect of the cross, and we, in the power of His victorious life,
being made conformable to His death, must rejoice every day in going down
with Him into death. Take an illustration. Take an oak of some hundred
years' growth. How was that oak born? In a grave. The acorn was planted in
the ground, a grave was made for it that the acorn might die. It died and
disappeared; it cast roots downward, and it cast shoots upward, and now
that tree has been standing a hundred years. Where is it standing? In its
grave; all the time in the very grave where the acorn died; it has stood
there stretching its roots deeper and deeper into that earth in which its
grave was made, and yet, all the time, though it stood in the very grave
where it had died, it has been growing higher, and stronger, and broader,
and more beautiful. And all the fruit it ever bore, and all the foliage
that adorned it year by year, it owed to that grave in which its roots are
cast and kept. Even so Christ owes everything to His death and His grave.
And we, too, owe everything to that grave of Jesus. Oh! let us live every
day rooted in the death of Jesus. Be not afraid, but say: "To my own will I
will die; to human wisdom, and human strength, and to the world I will die;
for it is in the grave of my Lord that His life has its beginning, and its
strength and its glory."

This brings us to our next thought. First, Christ received life from the
Father; second, Christ lived it in dependence on the Father; third, Christ
gave it up in death to the Father; and now, fourth, Christ received it
again raised by the Father, by the power of the glory of the Father. Oh,
the deep meaning of the resurrection of Christ! What did Christ do when He
died? He went down into the darkness and absolute helplessness of death. He
gave up a life that was without sin; a life that was God-given; a life that
was beautiful and precious; and He said, "I will give it into the hands
of my Father if He asks it;" and He did it; and He was there in the grave
waiting on God to do His will; and because He honored God to the uttermost
in His helplessness, God lifted Him up to the very uttermost of glory and
power. Christ lost nothing by giving up His life in death to the Father.
And so, if you want the glory and the life of God to come upon you, it is
in the grave of utter helplessness that that life of glory will be born.
Jesus was raised from the dead, and that resurrection power, by the grace
of God, can and will work in us. Let no one expect to live a right life
until he lives a full resurrection life in the power of Jesus. Let me state
in a different way what this resurrection means.

Christ had a perfect life, given by God. The Father said: "Will you give up
that life to me? Will you part with it at my command?" And He parted with
it, but God gave it back to Him in a second life ten thousand times more
glorious than that earthly life. So God will do to every one of us who
willingly consents to part with his life. Have you ever understood it?
Jesus was born twice. The first time He was born in Bethlehem. That was a
birth into a life of weakness. But the second time, He was born from the
grave; He is the "first-born from the dead." Because He gave up the life
that He had by His first birth, God gave him the life of the second birth,
in the glory of heaven and the throne of God. Christians, that is exactly
what we need to do. A man may be an earnest Christian; a man may be a
successful worker; he may be a Christian that has had a measure of growth
and advance; but if he has not entered this fullness of blessing, then he
needs to come to a second and deeper experience of God's saving power; he
needs, just as God brought him out of Egypt, through the Red Sea, to come
to a point where God brings him through Jordan into Canaan. Beloved, we
have been baptized into the death of Christ. It is as we say: "I have had
a very blessed life, and I have had many blessed experiences, and God has
done many things for me; but I am conscious there is something wrong still;
I am conscious that this life of rest and victory is not really mine."
Before Christ got His life of rest and victory on the throne, He had to die
and give up all. Do you it, too, and you shall with Him share His victory
and glory. It is as we follow Jesus in His death, that His resurrection,
power and joy will be ours.

And then comes our last point. The fifth step in His wondrous path was: He
was lifted up to be forever with the Father. Because He humbled Himself,
therefore God highly exalted Him. Wherein cometh the beauty and the
blessedness of that exaltation of Jesus? For Himself perfect fellowship
with the Father; for others participation in the power of God's
omnipotence. Yes, that was the fruit of His death. Scripture promises not
only that God will, in the resurrection life, give us joy, and peace that
passeth all understanding, victory over sin, and rest in God, but He will
baptize us with the Holy Ghost; or, in other words, will fill us with the
Holy Ghost. Jesus was lifted to the throne of heaven, that He might there
receive from the Father the Spirit in His new, divine manifestation, to be
poured out in His fullness. And as we come to the resurrection life, the
life in the faith of Him who is one with us, and sits upon the throne--as
we come to that, we too may be partakers of the fellowship with Christ
Jesus as He ever dwells in God's presence, and the Holy Spirit will fill
us, to work in us, and out of us in a way that we have never yet known.

Jesus got this divine life by depending absolutely upon the Father all His
life long, depending upon Him even down into death. Jesus got that life
in the full glory of the Spirit to be poured out, by giving Himself up in
obedience and surrender to God alone, and leaving God even in the grave to
work out His mighty power; and that very Christ will live out His life in
you and me. Oh, the mystery! Oh, the glory! And oh, the Divine certainty.
Jesus Christ means to live out that life in you and me. What think you,
ought we not to humble ourselves before God? Have we been Christians so
many years, and realized so little what we are? I am a vessel set apart,
cleansed, emptied, consecrated; just standing, waiting every moment for
God, in Christ, by the Holy Spirit, to work out in me as much of the
holiness and the life of His Son as pleases Him. And until the Church of
Christ comes to go down into the grave of humiliation, and confession, and
shame; until the Church of Christ comes to lay itself in the very dust
before God, and to wait upon God to do something new, and something
wonderful, something supernatural, in lifting it up, it will remain
feeble in all its efforts to overcome the world. Within the Church what
lukewarmness, what worldliness, what disobedience, what sin! How can we
ever fight this battle, or meet these difficulties? The answer is: Christ,
the risen One, the crowned One, the almighty One, must come, and live in
the individual members. But we can not expect this except as we die with
Him. I referred to the tree grown so high and beautiful, with its roots
every day for a hundred years in the grave in which the acorn died.
Children of God, we must go down deeper into the grave of Jesus. We must
cultivate the sense of impotence, and dependence, and nothingness, until
our souls walk before God every day in a deep and holy trembling. God keep
us from being anything. God teach us to wait on Him, that He may work in us
all He wrought in His Son, till Christ Jesus may live out His life in us!
For this may God help us!



_Philippians 2: 5-8_.--"_Let this mind be in you which was also in Christ
Jesus. He humbled Himself and became obedient unto death, even the death of
the cross_."

All are familiar with this wonderful passage. Paul is speaking about one
of the most simple, practical things in daily life,--humility; and in
connection with that, he gives us a wonderful exhibition of divine truth.
In this chapter we have the eternal Godhead of Jesus--He was in the form of
God, and one with God. We have His incarnation--He came down, and was found
in the likeness of man. We have his death with the atonement--He became
obedient unto death. We have His exaltation--God hath highly exalted Him.
We have the glory of His Kingdom,--that every knee shall bow, and every
tongue confess Him. And in what connection? Is it a theological study?
No. Is it a description of what Christ is? No; it is in connection with a
simple, downright call to a life of humility in our intercourse with each
other. Our life on earth is linked to all the eternal glory of the Godhead
as revealed in the exaltation of Jesus. The very looking to Jesus, the
very bowing of the knee to Jesus, ought to be inseparably connected with a
spirit of the very deepest humility. Consider the humility of Jesus. First
of all, that humility is our salvation; then, that humility is just the
salvation we need; and again, that humility is the salvation which the Holy
Spirit will give us.

Humility is the salvation that Christ brings. That is our first thought. We
often have very vague,--I might also say visionary--ideas of what Christ
is; we love the person of Christ, but that which makes up Christ, which
actually constitutes Him the Christ, that we do not know or love. If we
love Christ above everything, we must love humility above everything, for
humility is the very essence of His life and glory, and the salvation He
brings. Just think of it. Where did it begin? Is there humility in heaven?
You know there is, for they cast their crowns before the throne of God and
the Lamb. But is there humility on the throne of God? Yes, what was it but
heavenly humility that made Jesus on the throne willing to say: "I will go
down to be a servant, and to die for man; I will go and live as the meek
and lowly Lamb of God?" Jesus brought humility from heaven to us. It
was humility that brought Him to earth, or He never would have come. In
accordance with this, just as Christ became a man in this divine humility,
so His whole life was marked by it. He might have chosen another form in
which to appear; He might have come in the form of a king, but He chose the
form of a servant. He made Himself of no reputation; He emptied Himself;
He chose the form of a servant. He said: "The Son of Man is not come to be
ministered unto, to be served, but to serve, and to give His life a ransom
for many." And you know, in the last night, He took the place of a slave,
and girded Himself with a towel, and went to wash the feet of Peter and the
other disciples. Beloved, the life of Jesus upon earth was a life of the
deepest humility. It was this gave His life its worth and beauty in God's
sight. And then His death--possibly you haven't thought of it much in this
connection--but His death was an exhibition of unparalleled humility. "He
humbled Himself, and became obedient unto death, even the death of the
cross." My Lord Christ took a low place all the time of His walk upon
earth; He took a very low place when He began to wash the disciples' feet;
but when He went to Calvary, He took the lowest place there was to be found
in the universe of God, the very lowest, and He let sin, and the curse of
sin, and the wrath of God, cover Him. He took the place of a guilty sinner,
that He might bear our load, that He might serve us in saving us from our
wretchedness, that He might by His precious blood win deliverance for us,
that He might by that blood wash us from our stain and our guilt.

We are in danger of thinking about Christ, as God, as man, as the
atonement, as the Saviour, and as exalted upon the throne, and we form an
image of Christ, while the real Christ, that which is the very heart of His
character, remains unknown. What is the real Christ? Divine humility, bowed
down into the very depths for our salvation. The humility of Jesus is our
salvation. We read, "He humbled Himself, therefore God hath highly exalted
Him." The secret of His exaltation to the throne is this: He humbled
Himself before God and man. Humility is the Christ of God, and now in
Heaven, to-day, that Christ, the Man of humility, is on the throne of God.
What do I see? A Lamb standing, as it had been slain, on the throne; in
the glory He is still the meek and gentle Lamb of God. His humility is the
badge He wears there. You often use that name--the Lamb of God--and you use
it in connection with the blood of the sacrifice. You sing the praise of
the Lamb, and you put your trust in the blood of the Lamb. Praise God for
the blood. You never can trust that too much. But I am afraid you forget
that the word "Lamb" must mean to us two things: it must mean not only a
sacrifice, the shedding of blood, but it must mean to us the meekness of
God, incarnate upon earth, the meekness of God represented in the meekness
and gentleness of a little Lamb.

But the salvation that Christ brought is not only a salvation that flows
out of humility; it also leads to humility. We must understand that this
is not only the salvation which Christ brought; but that it is exactly the
salvation which you and I need. What is the cause of all the wretchedness
of man? Primarily pride; man seeking his own will and his own glory. Yes,
pride is the root of every sin, and so the Lamb of God comes to us in our
pride, and brings us salvation from it. We need above everything to be
saved from our pride and our self-will. It is good to be saved from the
sins of stealing, murdering, and every other evil; but a man needs above
all to be saved from what is the root of all sin, his self-will and
his pride. It is not until man begins to feel that this is exactly the
salvation he needs, that he really can understand what Christ is, and
that he can accept Him as his salvation. This is the salvation that we as
Christians and believers specially need. We know the sad story of Peter and
John; what their self-will and pride brought upon them. They needed to be
saved from nothing except themselves, and that is the lesson which we must
learn, if we are to enter the life of rest. And how can we enter that life,
and dwell there in the bosom of the Lamb of God, if pride rules? Have we
not often heard complaints of how much there is of pride in the Church of
Christ? What is the cause of all the division, and strife, and envying,
that is often found even among God's saints? Why is it that often in a
family there is bitterness--it may be only for half an hour, or half a day;
but what is the cause of hard judgments and hasty words? What is the cause
of estrangement between friends? What is the cause of evil speaking? What
is the cause of selfishness and indifference to the feelings of others?
Simply this: the pride of man. He lifts himself up, and he claims the right
to have his opinions and judgments as he pleases. The salvation we need
is indeed humility, because it is only through humility that we can be
restored to our right relation to God.

"Waiting upon God,"--that is the only true expression for the real relation
of the creature to God; to be nothing before God. What is the essential
idea of a creature made by God? It is this: to be a vessel in which He can
pour out His fullness, in which He can exhibit His life, His goodness, His
power, and His love. A vessel must be empty if it is to be filled, and if
we are to be filled with the life of God we must be utterly empty of
self. This is the glory of God, that He is to fill all things, and more
especially His redeemed people. And as this is the glory of the creature,
so this is the only redemption, and the only glory of every redeemed soul,
to be empty and as nothing before God; to wait upon Him, and to let God be
all in all.

Humility has a prominent place in almost every epistle of the New
Testament. Paul says: "Walk with all lowliness and meekness, with
longsuffering, forbearing one another in love; endeavoring to keep the
unity of the Spirit in the bond of peace." The nearer you get to God, and
the fuller of God, the lowlier you will be; and equally before God and man,
you will love to bow very low. We know of Peter's early self-confidence;
but in his epistles what a different language he speaks! He wrote there:
"Let the younger be subject to the elder, and all of you be subject one to
another; humble yourselves under the mighty hand of God, that He may exalt
you in His own time." He understood, and he dared to preach, humility to
all. It is indeed the salvation we need. What is it that prevents people
from coming to that entire surrender that we speak of? Simply that they
dare not abandon themselves, and trust themselves, to God; that they are
not willing to be nothing, to give up their wishes, and their will, and
their honor to Christ. Shall we not accept the salvation that Jesus
offers? He gave up His own will; He gave up His own honor; He gave up any
confidence in Himself; He lived dependent upon God as a servant whom the
Father had sent. There is the salvation we need, the Spirit of humility
that was in Christ.

What is it that often disturbs our hearts, and our peace? It is pride
seeking to be something. And God's decree is irreversible, "God resisteth
the proud; He gives grace only to the humble." How often Jesus had to speak
to his disciples about it! You will find repeatedly in the Gospel those
simple words: "He that humbleth Himself shall be exalted; he that exalteth
himself shall be humbled." He taught His disciples: "He that would be
chiefest among you, let him be the servant of all." This should be our one
cry before God: "Let the power of the Holy Ghost come upon me, with the
humility of Jesus, that I may take the place that He took." Brother, do you
want a better place than Jesus had? Are you seeking a higher place than
Jesus? Or will you say: "Down, down, as deep as ever I can go. By the help
of God I will be nothing before God; I will be where Jesus was."

And now comes the third thought,--This is the salvation the Holy Ghost
brings. You know what a change took place in those disciples. Let us praise
God for it; the Holy Spirit means this: the life, the disposition, the
temper, and the inclinations of Jesus, brought down from heaven into our
hearts. That is the Holy Ghost. He has His mighty workings to bestow as
gifts; but the fullness of the Holy Ghost is this: Jesus Christ in His
humility coming to dwell in us. When Christ was teaching His disciples, all
His instructions may have helped in the way of preparation, breaking them
down, and making them conscious of what was wrong, and awakening desire;
but the instruction could not do it, and all their love to Jesus and their
desire to please Him could not do it, until the Holy Ghost came. That is
the promise Christ gave. He says, in connection with the coming of the Holy
Ghost: "I will come again to you." Christ said to His disciples: "I have
been three years with you, and you have been in the closest contact with
me, and I have done the utmost to reach your hearts; I have sought to get
into your hearts, yet I have failed; but fear not, I will come again. In
that day ye shall see me, and your hearts shall rejoice, and no man shall
take your joy from you. I will come again to dwell in you, and live my life
in you." Christ went to heaven that He might get a power which He never had
before. And what was that? The power of living in men. God be praised for
this! It was because Jesus, the humble One, the Lamb of God, the meek, the
lowly and gentle One, came down in the Holy Spirit into the hearts of His
disciples, that the pride was expelled, and that the very breath of Heaven
breathed through Him in the love that made them one heart and one soul.

Dear friends, Christ is yours. Christ as He comes in the power of the Holy
Spirit is yours. Are you longing to have Him, to have the perfect Christ
Jesus? Come, then, and see how, amid the glories of His Godhead--His
having been in the form of God, and equal to God; amid the glories of
His incarnation--His having become a man; amid the glories of His
atonement--His having been obedient to death; and amid the glories of His
exaltation, which is the chief and brightest glory, He humbled Himself from
Heaven down to earth and on earth down to the cross. He humbled Himself to
bear the name and show the meekness, and die the death of the Lamb of God.
And what is it we now need to do? How are we to be saved by this humility
of Jesus? It is a solemn question, but, thank God, the answer can be given.
First we must desire it above everything. Let us learn to pray God to
deliver us from every vestige of pride, for this is a cursed thing. Let us
learn to set aside for a time other things in the Christian life, and begin
to plead with the Lamb of God day by day, "O Lamb of God, I know Thy love,
but I know so little of Thy meekness." Come day after day, and lay your
heart against His heart, and say to Him with strong desire: "Jesus, Lamb
of God, give, oh, give me Thyself, with Thy meekness and humility," and He
will fulfill the desire of them that fear Him. It is not enough to desire
it and to pray for it; claim and accept it as yours. This humility is given
you in Christ Jesus. Christ is our life. What does that mean? Oh, that God
might give you and me a vision of what that means. The air is our life, and
the air is everywhere, universal. We breathe without difficulty because God
surrounds us with the air; and is the air nearer to me than Christ is? The
sun gives light to every green leaf and every blade of grass, shining hour
by hour and moment by moment. And is the sun nearer to the blade of grass
than Christ is to man's soul? Verily, no; Christ is around us on every
side; Christ is pressing on us to enter, and there is nothing in heaven,
or earth, or hell, that can keep the light of Christ from shining into the
heart that is empty and open. If the windows of your room were closed with
shutters, the light could not enter; it would be on the outside of the
building, streaming and streaming against the shutters; but it could not
enter. But leave the windows without shutters, and the light comes, it
rejoices to come in and fill the room. Even so, children of God, Jesus and
His light, Jesus and His humility, are around you on every side, longing to
enter into your hearts. Come and take Him to-day in His blessed meekness
and gentleness. Do not be afraid of Him; He is the Lamb of God. He is so
patient with you, He is so kindly towards you, He is so tender and loving.
Take courage to-day and trust Jesus to come into your heart and take
possession of it. And when He has taken possession, there will be a life
day by day of blessed fellowship with Him, and you will feel a necessity
ever deeper for your quiet time with Him, and for worshiping and adoring
Him, and for just sinking down before Him in helplessness and humility, and
saying: "Jesus, I am nothing, and Thou art all." It will be a blessed life,
because you will be conscious of being at the feet of Jesus. At this moment
you can claim Jesus in His divine humility as the life of your soul. Will
you? Will you not open your heart, and say: "Come in; come in?"

Come to-day, and take Him up afresh in this blessed power of His wonderful
humility, and say to Him: "Oh, Thou who didst say, 'Learn of me, for I am
meek and lowly in heart, and ye shall find rest unto your souls,' my Lord,
I know why it is that I have not the perfect life; it is my pride, but
to-day, come Thou and dwell in my heart. Thou who didst lead even Peter and
John into the blessedness of Thy heavenly humility; Thou wilt not refuse
me. Lord, here I am; do Thou, who by Thy wonderful humility alone canst
save, come in. O Lamb of God, I believe in Thee; take possession of my
heart, and dwell in me." When you have said that, go out in quiet, and
retire, walking gently as holding the Lamb of God in your heart, and say:
"I have received the Lamb of God; He makes my heart His care; He breathes
His humility and dependence on God in me, and so brings me to God. His
humility is my life and salvation."



_Genesis 39: 1-3_.--_Joseph was brought down to Egypt; and Potiphar, an
officer of Pharaoh, captain of the guard, an Egyptian, bought him at the
hands of the Ishmaelites, which had brought him down thither. And the Lord
was with Joseph, and he was a prosperous man; and he was in the house of
his master, the Egyptian, and his master saw that the Lord was with him_.

We have in this passage an object lesson which teaches us what Christ is to
us. Note: Joseph was a slave, but God was with him so distinctly that his
master could see it. "And his master saw the Lord was with him, and that
the Lord made all that he did prosper in his hands; and Joseph found grace
in his sight, and he served him,"--that is to say, he was his slave about
his person,--"and he made him overseer over his house,"--that was something
new. Joseph had been a slave, but now he becomes a master. "And he made him
overseer over his house, and all that he had he put into his hands. And it
came to pass, from the time that he had made him overseer in his house,
and over all that he had, that the Lord blessed the Egyptian's house for
Joseph's sake, and the blessing of the Lord was upon all that he had in the
house and in the field. And he left all that he had in Joseph's hand; and
he knew not all he had, save the bread which he did eat."

We find Joseph in two characters in the house of Potiphar: first as a
servant and a slave, one who is trusted and loved, but still entirely a
servant; second, as master. Potiphar made him overseer over his house and
his lands, and all that he had, so that we read afterward that he left
everything in his hands, and he knew of nothing except the bread that
came upon his table. I want to call your attention to Joseph as a type of
Christ. We sometimes speak in the Christian life, of entire surrender, and
rightly, and here we have a beautiful illustration of what it is. First,
Joseph was in Potiphar's house to serve him and to help him, and he did
that, and Potiphar learned to trust him, so that he said, "All that I have
I will give into his hands." Now, that is exactly what is to take place
with a great many Christians. They know Christ, they trust Him, they love
Him, but He is not Master, He is a sort of helper. When there is trouble
they come to Him, when they sin they ask Him for pardon in His precious
blood, when they are in darkness they cry to Him; but often and often they
live according to their own will, and they seek help from themselves. But
how blessed is the man who comes and, like Potiphar, says, "I will give
up everything to Jesus!" There are many who have accepted Christ as
their Lord, but have never yet come to the final, absolute surrender of
everything. Christians, if you want perfect rest, abiding joy, strength to
work for God, oh, come and learn from that poor heathen Egyptian what you
ought to do. He saw that God was with Joseph and he said, "I will give up
my house to him." Oh, learn you to do that. There are some who have
never yet accepted Christ, some who are seeking after Him, thirsting and
hungering, but they do not know how to find Him.

Let me direct your attention to four thoughts regarding this surrender to
Christ: First, its motives; second, its measures; third, its blessedness;
lastly, its duration.

First of all, its motives. What moved Potiphar to do this? I think the
answer is very easy: he was a trusted servant of the king and he had the
king's work to take care of, and he very likely could not take care of
his own house. All his time and attention were required at the court of
Pharaoh. He had his duty there; he was in high honor; but his own house got
neglected. Very likely he had had other overseers, one slave appointed to
rule the others, and perhaps that one had been unfaithful, or dishonest,
and somehow his house was not as he would have it. So he buys another
slave, just as he had formerly done, but in this case he sees what he had
never seen before. There is something unusual about the man. He walks
so humbly, he serves so faithfully and so lovingly, and withal so
successfully. Potiphar begins to look into the reason for this, and finally
concludes that God is with him.

It is a grand thing to have a man with whom God is, to entrust one's
business to. The heathen realized this, and between the need of his own
house and what he saw in Joseph, he decided to make him overseer. I ask
you, do not these two motives plead most urgently that you should say: "I
will make Jesus master over my whole being?" Your house, Christian, your
spiritual life, the dwelling, the temple of God in your heart,--in what
state is that? Is it not often like the temple of old, in Jerusalem, that
had been defiled and made a house of merchandise, and afterwards a den of
thieves? Your heart, meant to be the home of Jesus, is it not often full
of sin and darkness, full of sadness, full of vexation? You have done your
very best to get it changed, and you have called in the help of man, and
the help of means; you have used every method you could think of for
getting it put right; but it will not come right until He whose it is,
comes in to take charge.

If there is any trouble in your heart, if you are in darkness, or in the
power of sin, I bring to you the Son of God, with the promise that He will
come in and take charge. As Potiphar took Joseph, will you not take Jesus?
Has He not proven Himself worthy to be trusted? Come and say, "Jesus shall
have entire charge; He is worthy." Think not only of His Divine power, but
think of His wonderful love; think of His coming from heaven to save you;
think of His dying on Calvary and shedding His blood out of intense love
for you. Oh, think of it; Christ in heaven loves every one who is given to
Him, and whom He has made a child of God. "Having loved His own that were
in the world, He loved them unto the end."

Must I plead in the name of the love of the crucified Jesus; must I plead
with you Christians, and say, Look at Jesus, the Son of God, your Redeemer,
and ask you to make Him overseer over all? Give Him charge of your temper,
your heart's affections, your thoughts, your whole being, and He will prove
Himself worthy of it. Joseph had been for a time just a common slave, and
with the other slaves had served Pharaoh. Alas! many a Christian has used
Christ for his own advancement and comfort, just as he uses everything in
the world. He uses father and mother, minister, money, and all else the

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