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قراءة كتاب The Master's Indwelling

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‏اللغة: English
The Master's Indwelling

The Master's Indwelling

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دار النشر: Project Gutenberg
الصفحة رقم: 8

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