.

John Brooks
Further Detail on the
Impact of All For Jesus
on Frances Ridley Havergal

“One day Frances Ridley Havergal received in a letter a tiny book with the title All for Jesus. She read it carefully. Its contents arrested her attention. It set forth a fullness of Christian experience and blessing exceeding that to which she had as yet attained. She was gratefully conscious of having for many years loved the Lord and delighted in His service; but there was in her experience a falling short of the standard, not so much of a holy walk and conversation, as of uniform brightness and continuous enjoyment in the divine life. All for Jesus she found went straight to this point of the need and longing of her soul. Writing in reply to the author of the little book, she said: “I do so long for a deeper and fuller teaching in my own heart; All for Jesus has touched me very much. I know I love Jesus, and there are times when I feel such intensity of love to Him that I have not words to describe it. I rejoice, too, in Him as my ‘Master’ and ‘Sovereign,’ but I want to come nearer still, to have the full realization of John xiv. 21, and to know ‘the power of His resurrection,’ even if it be with the fellowship of His sufferings. And all this not exactly for my own joy alone, but for others. So I want Jesus to speak to me, to say ‘many things’ to me, that I may speak for Him to others with real power. It is not knowing doctrine, but being with Him, which will give this.”

God did not leave her long in this state of mind. He himself had shown her that there were “regions beyond” of blessed experience and service; had kindled in her very soul the intense desire to go forward and possess them; and now, in His own grace and love, He took her by the hand and led her into the goodly land. A few words from her correspondent on the power of Jesus to keep those who abide in Him from falling, and on the continually present power of His blood—“the blood of Jesus Christ His Son cleanseth us from all sin”, were used by the Master in effecting this. Very joyously she replied: “I see it all, and I have the blessing.”

The “sunless ravines” were now forever passed, and henceforth her peace and joy flowed onward, deepening and widening under the teaching of God the Holy Ghost. The blessing she had received had, to use her own words, “lifted her whole life into sunshine, of which all she had previously experienced was but as pale and passing April gleams, compared with the fullness of summer glory.”

The practical effect of this was most evident in her daily, true-hearted, whole-hearted service for her King, and also in the increased joyousness of the unswerving obedience in her home life, the surest test of all. She said:

“I would distinctly state, that it is only as and while a soul is under the full power of the blood of Christ that it can be cleansed from all sin; that one moment’s withdrawal from that power, and it is again actively, because really, sinning; and that it is only as, and while, kept by the power of God himself that we are not sinning against Him. One instant of standing alone is certain fall! But have we not been limiting the cleansing power of the precious blood when applied by the Holy Spirit, and also the keeping power of our God? Have we not been limiting 1 John i. 7, by practically making it refer only to ‘the remission of sins that are past,’ instead of taking the grand simplicity of ‘cleanseth us from all sin’? ‘All’ is all; and as we may trust Him to cleanse the stain of past sins, so we may trust Him to cleanse from all present defilement; yes, all! If not, we take away from this most precious promise, and, by refusing to take it in its fullness, lose the fullness of its application and power.

“Then we limit God’s power to ‘keep’; we look at our frailty more than at His omnipotence. Where is the line to be drawn beyond which He is not able? The very keeping implies total helplessness without it, and the very cleansing most distinctly implies defilement without it. It was that one word ‘cleanseth’ which opened the door of a very glory of hope and joy to me. I had never seen the force of the tense before, a continual present, always a present tense, not a present which the next moment becomes a past. It goes on cleansing, and I have no words to tell how my heart rejoices in it. Not a coming to be cleansed in the fountain only, but a remaining in the fountain, so that it may and can go on cleansing. . . .

“One arrives at the same thing, starting almost from anywhere. Take Philippians iv. 19, ‘your need’: well, what is my great need and craving of soul? Surely it is now—having been justified by faith, and having assurance of salvation—to be made holy by the continual sanctifying power of God’s Spirit; to be kept from grieving the Lord Jesus; to be kept from thinking or doing whatever is not accordant with His holy will.

“ Oh, what a need is this! And it is said ‘He shall supply all need’; now shall we turn round and say ‘all’ does not mean quite all? Both as to the commands and the promises, it seems to me that anything short of believing them as they stand is but another form of ‘Yea, hath God said?’ . . .

“One of the intensest moments of my life was when I saw the force of that word ‘cleanseth.’ The utterly unexpected and altogether unimagined sense of its fulfillment to me, on simply believing it in its fullness, was just indescribable. I expected nothing like it short of heaven. I am so thankful that, in the whole matter, there was as little human instrumentality as well could be, for certainly two sentences in letters from a total stranger were little. I am so conscious of His direct teaching and guidance through His Word and Spirit in the matter that I cannot think I can ever unsee it again. I have waited many months before writing this, so it is no new and untested theory to me, in fact, experience came before theory, and is more to me than any theory.”

Taken from a chapter on Frances Ridley Havergal from John Rives Brooks', Scriptural Sanctification: an Attempted Solution of the Holiness Problem, (Nashville, TN: E. M. Church, 1902), pp. 266-269

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