“One of the most inspiring and influential books we have ever read.” -- Dale Evans and Roy Rogers
“IS YOUR LIFE ALL YOU WANT IT TO BE? Hannah Whitall Smith--Quaker, rebel, realist--faced life as she found it, and she found it good. She took her Bible promises literally, tested them, and found them true as tested steel. She stepped out of conjecture into certainty, and the shadows disappeared. Here she reveals the secret--how to make unhappiness and uncertainty give way to serenity and ocnfidence in every day of your life.” -- from the Spire edition.
Origial text document from the “Wesley Center for Applied Theology” at Northwest Nazarene College (Nampa, ID)
Chapter 1 Introductory. -- God’s Side and Man’s Side
Chapter 2 The Scripturalness of This Life
Chapter 3 The Life Defined
Chapter 4 How To Enter In
Chapter 5 Difficulties Concerning Consecration
Chapter 6 Difficulties Concerning Faith
Chapter 7 Difficulties Concerning The Will
Chapter 8 Is God in Everything?
Chapter 9 Growth
Chapter 10 Service
Chapter 11 Difficulties Concerning Guidance
Chapter 12 Concerning Temptation
Chapter 13 Failures
Chapter 14 Doubts
Chapter 15 Practical Results
Chapter 16 The Joy of Obedience
Chapter 17 Oneness With Christ
Chapter 18 “Although” and “Yet”
Chapter 19 Kings and Their Kingdoms
Chapter 20 The Chariots of God
Chapter 21 “Without Me Ye Can Do Nothing”
Chapter 22 “God With Us”; or, The One Hundred and Thirty-ninth Psalm
THE CHRISTIAN’S SECRET OF A HAPPY LIFE
By Hannah Whitall Smith
This is not a theological book. I frankly confess I have not been trained in theological schools, and do not understand their methods nor their terms. But the Lord has taught me experimentally and practically certain lessons out of his Word, which have greatly helped me in my Christian life, and have made it a very happy one. And I want to tell my secret, in the best way I can, in order that some others may be helped into a happy life also.
I do not seek to change the theological views of a single individual. I dare say most of my readers know far more about theology than I do myself, and perhaps may discover abundance of what will seem to be theological mistakes. But let me ask that these may be overlooked, and that my reader will try, instead, to get at the experimental point of that which I have tried to say, and if that is practical and helpful, forgive the blundering way in which it is expressed. I have tried to reach the absolute truth which lies at the foundation of all “creeds” and “views,” and to bring the soul into those personal relations with God which must exist alike in every form of religion, let the expression of them differ as they may.
I have committed my book to the Lord, and have asked Him to counteract all in it that is wrong, and to let only that which is true find entrance into any heart. It is sent out in tender sympathy and yearning love for all the struggling, weary ones in the Church of Christ, and its message goes right from my heart to theirs. I have given the best I have, and could do no more. May the blessed Holy Spirit use it to teach some of my readers the true secret of a happy life!
HANNAH WHITALL SMITH, GERMANTOWN, PENNSYLVANIA.
GOD’S SIDE AND MAN’S SIDE
In introducing this subject of the life and walk of faith, I desire, at the very outset, to clear away one misunderstanding which very commonly arises in reference to the teaching of it, and which effectually hinders a clear apprehension of such teaching. This misunderstanding comes from the fact that the two sides of the subject are rarely kept in view at the same time. People see distinctly the way in which one side is presented, and, dwelling exclusively upon this, without even a thought of any other, it is no wonder that distorted views of the whole matter are the legitimate consequence.
Now there are two very decided and distinct sides to this subject, and, like all other subjects, it cannot be fully understood unless both of these sides are kept constantly in view. I refer, of course, to God’s side and man’s side; or, in other words, to God’s part in the work of sanctification, and man’s part. These are very distinct and even contrastive, but are not contradictory; though, to a cursory observer, they sometimes look so.
This was very strikingly illustrated to me not long ago. There were two teachers of this higher Christian life holding meetings in the same place, at alternate hours. One spoke only of God’s part in the work, and the other dwelt exclusively upon man’s part. They were both in perfect sympathy with one another, and realized fully that they were each teaching different sides of the same great truth; and this also was understood by a large proportion of their hearers. But with some of the hearers it was different, and one lady said to me, in the greatest perplexity, “I cannot understand it at all. Here are two preachers undertaking to teach just the same truth, and yet to me they seem flatly to contradict one another.” And I felt at the time that she expressed a puzzle which really causes a great deal of difficulty in the minds of many honest inquirers after this truth.
Suppose two friends go to see some celebrated building, and return home to describe it. One has seen only the north side, and the other only the south. The first says, “The building was built in such a manner, and has such and such stories and ornaments.” “Oh, no!” says the other, interrupting him, “you are altogether mistaken; I saw the building, and it was built in quite a different manner, and its ornaments and stories were so and so.” A lively dispute would probably follow upon the truth of the respective descriptions, until the two friends discover that they have been describing different sides of the building, and then all is reconciled at once.
I would like to state as clearly as I can what I judge to be the two distinct sides in this matter; and to show how the looking at one without seeing the other, will be sure to create wrong impressions and views of the truth.
To state it in brief, I would just say that man’s part is to trust and God’s part is to work; and it can be seen at a glance how contrastive these two parts are, and yet not necessarily contradictory. I mean this. There is a certain work to be accomplished. We are to be delivered from the power of sin, and are to be made perfect in every good work to do the will of God. “Beholding as in a glass the glory of the Lord,” we are to be actually “changed into the same image from glory to glory, even as by the Spirit of the Lord.” We are to be transformed by the renewing of our minds, that we may prove what is that good and acceptable and perfect will of God. A real work is to be wrought in us and upon us. Besetting sins are to be conquered. Evil habits are to be overcome. Wrong dispositions and feelings are to be rooted out, and holy tempers and emotions are to be begotten. A positive transformation is to take place. So at least the Bible teaches. Now somebody must do this. Either we must do it for ourselves, or another must do it for us. We have most of us tried to do it for ourselves at first, and have grievously failed; then we discover from the Scriptures and from our own experience that it is a work we are utterly unable to do for ourselves, but that the Lord Jesus Christ has come on purpose to do it, and that He will do it for all who put themselves wholly into His hand, and trust Him to do it. Now under these circumstances, what is the part of the believer, and what is the part of the Lord? Plainly the believer can do nothing but trust; while the Lord, in whom he trusts, actually does the work intrusted to Him. Trusting and doing are certainly contrastive things, and often contradictory; but are they contradictory in this case? Manifestly not, because it is two different parties that are concerned. If we should say of one party in a transaction that he trusted his case to another, and yet attended to it himself, we should state a contradiction and an impossibility. But when we say of two parties in a transaction that one trusts the other to do something, and that that other goes to work and does it, we are making a statement that is perfectly simple and harmonious. When we say, therefore, that in this higher life, man’s part is to trust, and that God does the thing intrusted to Him, we do not surely present any very difficult or puzzling problem.
The preacher who is speaking on man’s part in this matter cannot speak of anything but surrender and trust, because this is positively all the man can do. We all agree about this. And yet such preachers are constantly criticised as though, in saying this, they had meant to imply there was no other part, and that therefore nothing but trusting is done. And the cry goes out that this doctrine of faith does away with all realities, that souls are just told to trust, and that is the end of it, and they sit down thenceforward in a sort of religious easy-chair, dreaming away a life fruitless of any actual results. All this misapprehension arises, of course, from the fact that either the preacher has neglected to state, or the hearer has failed to hear, the other side of the matter; which is, that when we trust, the Lord works, and that a great deal is done, not by us, but by Him. Actual results are reached by our trusting, because our Lord undertakes the thing trusted to Him, and accomplishes it. We do not do anything, but He does it; and it is all the more effectually done because of this. The puzzle as to the preaching of faith disappears entirely as soon as this is clearly seen.
On the other hand, the preacher who dwells on God’s side of the question is criticised on a totally different ground. He does not speak of trust, for the Lord’s part is not to trust, but to work. The Lord does the thing intrusted to Him. He disciplines and trains the soul by inward exercises and outward providences. He brings to bear all the resources of His wisdom and love upon the refining and purifying of that soul. He makes everything in the life and circumstances of such a one subservient to the one great purpose of making him grow in grace, and of conforming him, day by day and hour by hour, to the image of Christ. He carries him through a process of transformation, longer or shorter, as his peculiar case may require, making actual and experimental the results for which the soul has trusted. We have dared, for instance, according to the command in Rom. 6:11, by faith to reckon ourselves “dead unto sin.” The Lord makes this a reality, and leads us to victory over self, by the daily and hourly discipline of His providences. Our reckoning is available only because God thus makes it real. And yet the preacher who dwells upon this practical side of the matter, and tells of God’s processes for making faith’s reckonings experimental realities, is accused of contradicting the preaching of faith altogether, and of declaring only a process of gradual sanctification by works, and of setting before the soul an impossible and hopeless task.
Now, sanctification is both a sudden step of faith, and also a gradual process of works. It is a step as far as we are concerned; it is a process as to God’s part. By a step of faith we get into Christ; by a process we are made to grow up unto Him in all things. By a step of faith we put ourselves into the hands of the Divine Potter; by a gradual process He makes us into a vessel unto His own honor, meet for His use, and prepared to every good work.
To illustrate all this: suppose I were to be describing to a person, who was entirely ignorant of the subject, the way in which a lump of clay is made into a beautiful vessel. I tell him first the part of the clay in the matter, and all I can say about this is, that the clay is put into the potter’s hands, and then lies passive there, submitting itself to all the turnings and overturnings of the potter’s hands upon it. There is really nothing else to be said about the clay’s part. But could my hearer argue from this that nothing else is done, because I say that this is all the clay can do? If he is an intelligent hearer, he will not dream of doing so, but will say, “I understand. This is what the clay must do; but what must the potter do?” “Ah,” I answer, “now we come to the important part. The potter takes the clay thus abandoned to his working, and begins to mould and fashion it according to his own will. He kneads and works it, he tears it apart and presses it together again, he wets it and then suffers it to dry. Sometimes he works at it for hours together, sometimes he lays it aside for days and does not touch it. And then, when by all these processes he has made it perfectly pliable in his hands, he proceeds to make it up into the vessel he has purposed. He turns it upon the wheel, planes it and smooths it, and dries it in the sun, bakes it in the oven, and finally turns it out of his workshop, a vessel to his honor and fit for his use.”
Will my hearer be likely now to say that I am contradicting myself; that a little while ago I had said the clay had nothing to do but lie passive in the potter’s hands, and that now I am putting upon it a great work which it is not able to perform; and that to make itself into such a vessel is an impossible and hopeless undertaking? Surely not. For he will see that, while before I was speaking of the clay’s part in the matter, I am now speaking of the potter’s part, and that these two are necessarily contrastive, but not in the least contradictory, and that the clay is not expected to do the potter’s work, but only to yield itself up to his working.
Nothing, it seems to me, could be clearer than the perfect harmony between these two apparently contradictory sorts of teaching on this subject. What can be said about man’s part in this great work, but that he must continually surrender himself and continually trust?
But when we come to God’s side of the question, what is there that may not be said as to the manifold and wonderful ways in which He accomplishes the work intrusted to Him? It is here that the growing comes in. The lump of clay would never grow into a beautiful vessel if it stayed in the clay-pit for thousands of years. But once put into the hands of a skilful potter, and, under his fashioning, it grows rapidly into a vessel to his honor. And so the soul, abandoned to the working of the Heavenly Potter, is changed rapidly from glory to glory into the image of the Lord by His Spirit.
Having, therefore, taken the step of faith by which you have put yourself wholly and absolutely into His hands, you must now expect Him to begin to work. His way of accomplishing that which you have intrusted to Him may be different from your way. But He knows, and you must be satisfied.
I knew a lady who had entered into this life of faith with a great outpouring of the Spirit, and a wonderful flood of light and joy. She supposed, of course, this was a preparation for some great service, and expected to be put forth immediately into the Lord’s harvest field. Instead of this, almost at once her husband lost all his money, and she was shut up in her own house, to attend to all sorts of domestic duties, with no time or strength left for any Gospel work at all. She accepted the discipline, and yielded herself up as heartily to sweep, and dust, and bake, and sew, as she would have done to preach, or pray or write for the Lord. And the result was that through this very training He made her into a vessel “meet for the Master’s use, and prepared unto every good work.”
Another lady, who had entered this life of faith under similar circumstances of wondrous blessing, and who also expected to be sent out to do some great work, was shut up with two peevish invalid nieces, to nurse, and humor, and amuse them all day long. Unlike the first lady, this one did not accept the training, but chafed and fretted, and finally rebelled, lost all her blessing, and went back into a state of sad coldness and misery. She had understood her part of trusting to begin with, but not understanding the divine process of accomplishing that for which she had trusted, she took herself out of the hands of the Heavenly Potter, and the vessel was marred on the wheel.
I believe many a vessel has been similarly marred by a want of understanding these things. The maturity of Christian experience cannot be reached in a moment, but is the result of the work of God’s Holy Spirit, who, by His energizing and transforming power, causes us to grow up into Christ in all things. And we cannot hope to reach this maturity in any other way than by yielding ourselves up utterly and willingly to His mighty working. But the sanctification the Scriptures urge as a present experience upon all believers does not consist in maturity of growth, but in purity of heart, and this may be as complete in the babe in Christ as in the veteran believer.
The lump of clay, from the moment it comes under the transforming hand of the potter, is, during each day and each hour of the process, just what the potter wants it to be at that hour or on that day, and therefore pleases him. But it is very far from being matured into the vessel he intends in the future to make it.
The little babe may be all that a babe could be, or ought to be, and may therefore perfectly please its mother, and yet it is very far from being what that mother would wish it to be when the years of maturity shall come.
The apple in June is a perfect apple for June. It is the best apple that June can produce. But it is very different from the apple in October, which is a perfected apple.
God’s works are perfect in every stage of their growth. Man’s works are never perfect until they are in every respect complete.
All that we claim then in this life of sanctification is, that by a step of faith we put ourselves into the hands of the Lord, for Him to work in us all the good pleasure of His will; and that by a continuous exercise of faith we keep ourselves there. This is our part in the matter. And when we do it, and while we do it, we are, in the Scripture sense, truly pleasing to God, although it may require years of training and discipline to mature us into a vessel that shall be in all respects to His honor, and fitted to every good work.
Our part is the trusting, it is His to accomplish the results. And when we do our part, He never fails to do His, for no one ever trusted in the Lord and was confounded. Do not be afraid, then, that if you trust, or tell others to trust, the matter will end there. Trust is only the beginning and the continual foundation; when we trust, the Lord works, and His work is the important part of the whole matter. And this explains that apparent paradox which puzzles so many. They say, “In one breath you tell us to do nothing but trust, and in the next you tell us to do impossible things. How can you reconcile such contradictory statements?” They are to be reconciled just as we reconcile the statements concerning a saw in a carpenter’s shop, when we say at one moment that the saw has sawn asunder a log, and the next moment declare that the carpenter has done it. The saw is the instrument used, the power that uses it is the carpenter’s. And so we, yielding ourselves unto God, and our members as instruments of righteousness unto Him, find that He works in us to will and to do of His good pleasure; and we can say with Paul, “I labored; yet not I, but the grace of God which was with me.” For we are to be His workmanship, not our own. (Eph. 2:10.) And in fact, when we come to look at it, only God, who created us at first, can re-create us, for He alone understands the “work of His own hands.” All efforts after self-creating, result in the marring of the vessel, and no soul can ever reach its highest fulfillment except through the working of Him who “worketh all things after the counsel of His own will.”
In this book I shall of course dwell mostly upon man’s side in the matter, as I am writing for man, and in the hope of teaching believers how to fulfil their part of the great work. But I wish it to be distinctly understood all through, that unless I believed with all my heart in God’s effectual working on His side, not one word of this book would ever have been written.