HOLINESS SEEKERS

FIVE DIFFERENT CLASSES

     There are different grades of holiness seekers. They might properly be divided into five different classes. The first is one who was never genuinely converted. He thinks he was, but what he calls conversion was in reality nothing more than conviction. In a popular revival his emotions were aroused and worked upon until he promised to make a "start for heaven." Perhaps he gave up some of his worst sins such as gambling, swearing, and drinking; he joined the church and commenced to live better which produced an ease of conscience. Now he comes to seek holiness, confesses his sins, accepts Christ as his sanctifier, and claims "the blessing by faith," and gets a profession which he is urged to call "the second blessing." The devil knows this kind of work is a sham so he lets it flourish and prosper.

     The second case is one who once had the witness of the Spirit. He was freely justified, but he says he feels the need of something more; so now he comes to seek holiness. He has been doing some things that he feels he ought not to do and leaving undone other things that he feels he ought to do. He has had trouble with his temper; he has been speaking unkindly around home. He has been getting "out of patience" with his cattle or neighbor's hogs.

     But now he is sorry for all these things and asks pardon of all concerned; he weeps and prays until he feels satisfied that all the past is under the blood. Of course, he is told this is the "blessing of holiness," but the truth is, he has simply regained his "first love."

     The third case is a person who has been living a holy life. He has been saved from foolish talking, and backbiting, from ill-will and revenge, from worldly conformity and "harmless (?) amusements," from dishonesty and depraved appetites. In short, he has been walking in the light, enjoying the fellowship of the Spirit, and has been consecrated to all the will of God -- all he knew and all he did not know, as soon as revealed to him by the Spirit.

     Notwithstanding this he has been pained at the carnal stirrings and unpleasant emotions he has felt at times. He attends a camp meeting or holiness convention and is told that "holiness" Is what he needs; so he goes forward as a seeker. He follows the instructions; he seeks for something instead of seeking to get rid of something. He consecrates, but God can not use his "old man," for consecration means "coming with both hands full."

     The seeker is told to "lay all upon the altar, for the altar sanctifies the gift." But in this he fails, for nothing unclean dare come nigh the altar. Death must take place and all uncleanness he separated from the sacrifice before it can be offered. He surrenders and abandons himself to God as never in the past and as a result receives a wonderful blessing. The seeker is told this is holiness and begins to profess and testify to it loudly. He has professed now, and he "must not doubt," or cast away his "confidence." So the poor, mistaken soul goes on professing holiness, calling the smolderings and stirrings of carnality "temptations," "doubts from the enemy," "nervousness," "holy indignation," etc. This renders it almost impossible for God to undeceive him, for he is fortified not only against straight preaching, but the involuntary deceitfulness within has a tendency to ward off conviction. Superficial teachers are largely responsible for all these powerless, hurried-through professions.

     The fourth case is one who has experienced all that the second and third did, but was too conscientious to continue to profess, after he was convinced that the "roots of bitterness" still existed within. Through grace he has been enabled to keep every carnal trait suppressed, so that he lives above what many call holiness. In fact, he lives outwardly as though sanctified. He hears a sermon or reads an article on death to carnality. The subtle manifestations of the "carnal mind" are pictured so vividly by the Holy Ghost that he says, "This is just what I have been longing for."

     By fasting and prayer he is enabled to see the uncleanness of his soul (as Fletcher says), "the remains of envy, jealousy, fretfulness, anger, pride, impatience, peevishness, formality, sloth, prejudice, bigotry, carnal confidence, evil shame, self-righteousness, idolatrous love, and I know not how many of the evils which form the retinue of hypocrisy and unbelief. By frequent and deep confessions (he) drags out these abominations." He is on the right line, but his deceitful heart will betray him the last moment if possible. And very often it does, for he prays and confesses until he reaches a point where he feels a degree of peace and quietness; this unloading and unburdening the soul of carnal filth, brings a sense of emptiness and rest. The contrast is so great and enjoyable that the unwary seeker slacks up and stops short of the last and greatest battle -- that of unbelief. It was easy to pray and confess while the power of the Spirit was upon him, but now comes the real test of steady, all-conquering faith. Unbelief from within and the devil from without, coupled perhaps with weakness of body, will rise like mountains and swoop down upon the soul with discouragements and ten thousand diabolical schemes to divert, if possible, the seeker from obtaining the witness of complete deliverance. To add to the test of faith, the Father may turn His face from the scene of crucifixion. The seeker has power to come down from the cross and often does, rather than emphatically will his own death, until faith cries, and the blood witnesses, "IT IS FINISHED."