CARNAL SECRECY

     Sin instinctively inclines to darkness. Even though we may not intelligently comprehend the reason, yet our inner nature teaches us that the sins of an unsanctified heart are heinous, and that they are not fit to be seen. Hence the difficulty in getting the consent of the will to reveal the actual condition of affairs. Not that this condition should always be revealed except to God; but the very fact that sin is of such a nature that it should not always be confessed to others is one proof of its uncleanness.

     This hiding disposition was manifested in the very beginning. As soon as our first parents sinned they attempted to hide their shame with leaf aprons; then they endeavored to hide from God among the trees, and crowned the whole by blaming some other individual for their sins. Cain slew his brother and sought to hide his crime and its guilt by saying, "Am I my brother's keeper?" Saul kept the cattle alive, and, fearing Samuel's displeasure, lied to him. David fancied that his crime was effectually hidden, but God searched him out. Judas had decided in his heart the sale of his Lord, no doubt flattering himself that his purpose was unknown. Ananias and Sapphira thought that they could hide their sin, and in their vain attempts to do so lied to the Holy Ghost. Modern secret societies are but a carrying out of this wretched principle of carnal secrecy.

     It was told Mary that a sword should pierce her heart, that the thoughts of many hearts should be revealed. The Lord fulfills this prophecy by tearing away the veil and, with the white light of the Spirit, searching the innermost recesses of the heart as He did Jerusalem with a lighted candle. When He does this He reveals to the soul's eye the abominations that still lurk within.

     We will examine some of the shrinking tendencies as they are manifested in the justified soul.

     Do you feel on any line a timidity or shrinking from the pouring in of the white light of the Spirit? You know some preachers who cut to the quick. Do you really love to be in the crowd when they put in the probe? Perhaps you know some eagle-eyed saints who seem to know what you are thinking about. How do you enjoy it when they look you through, and do you fear to have them take you to one side for a private talk?

     If you discover a disposition to hide you may well fear that there is something back to be hidden; for if your soul is clean what have you to hide? The motives of a clean soul are open; such a soul loves the cleanest, most penetrating light of the Spirit.

     Beware when you feel the least disposition to hide away, or to excuse your motives, or to cover one motive and reveal another. If the soul is clean all the motives are clean. There is a wonderful simplicity in the motives of a clean soul, while those of the unclean soul are complex and often hard to understand.

     Some persons when going to a camp meeting or a holiness convention, where light will be clear and penetrating, fortify themselves and determine not to be found. They close their hearts so tight that even the Holy Spirit cannot pry them open. Such persons are truth proof. If you catch such a disposition lurking in your soul you can lay it down that your heart is unclean. A clean soul loves to be found, and hails with joy the light that searches to the greatest depth.

     What class of reading do you love best, the kind that makes you happy and almost lifts you to the third heaven, or the kind that sets you to thinking and praying? You will grow in your imagination on those dainties which always make you glad, but are liable to be left more weak and helpless than before, while the latter class of truth is muscle-meat and will cause real growth.

     This shrinking from the light may go to the extent of raising objections, saying that a certain line of truth is too straight or attempting to get rid of the responsibility of walking in the light by criticizing the bearer. Of course this tendency could not be willfully indulged, knowing the reasons for so doing, and grace be retained, but carnality is so blinding that, for the time being, it can cause the soul to think that clean, penetrating light is extreme and, hence, not of God.

     A person in such a condition is liable to express such sentiments as these: "I think Brother A goes too far. He is good, but inclined to be an extremist." "Oh, that is just Brother A's notion about the matter; God never showed me anything like that. I don't believe Brother A lives up to his own preaching."

     Then you will see a tendency to pick flaws. Brother A's coat is too long, his collar is too high, he talks too loud, he jumps too high, he prays too long, there is no power in his preaching. Again, you say that such ideals are beyond the possibility of any one ever reaching. If you are a preacher you may be inclined to go around and smooth down your members, telling them that Brother A's sermon was too strong. Why? It may be because you saw that you did not have an experience deep enough to give you the ability to help your hungry members up to Brother A's standard, and for fear you would get an elephant on your hands, and because you had not entered into the cleansing stream yourself you did not suffer others to enter.

     Or you, preachers or laymen, or both, collect in knots and discuss the sermon and pick flaws with both the preacher and the sermon until you have argued the conviction all away from your own hearts and have helped others to do the same. Look out, all your grace will leak out at the openings you are making by your actions, if it has not done so already.

     Another ruse of the carnal mind to keep from facing the light is to go to some one and so state the case that he will smooth you over and say that you are all right. This will work better if you will go to that person who is a little inclined to compromise. Be careful where you go for light, especially when you are troubled about something that seems doubtful to you.