Chapter 6

[30]1 Thessalonians v: 19.

[31]Galatians v: 16.

[32]Ephesians iv: 30.

[33]Eph. v: 18.

There are just fourexhortationsabout the Holy Spirit. It is significant to notice what these are not. They are not exhorted to seek the baptism of theHoly Spirit nor to wait for the filling. There is no word about refillings, fresh baptisms or anointings. For these people, unlike most of us to-day, have been thoroughly instructed regarding the Spirit and presumably have had the great radical experience of His full incoming. On the other hand notice what these exhortationsare. To the Thessalonians in his first letter he says, "Quench notthe Spirit."[30]To the disciples scattered throughout the province of Galatia who had been much disturbed by false leaders he gives a rule to be followed, "Walkby the Spirit."[31]The other two of these incisive words of advice are found in the Ephesian letter—"Grieve notthe Spirit of God,"[32]and "be ye filledwith the Spirit."[33]

These exhortations like the allusions assume that they have received the Spirit, and know that they have. The last quoted, "be ye filled," may seem at first flush to be an exception to this, but I think we shall see in a moment that a clearer rendering takes away this seeming, and shows it as agreeing with the others in the general teaching.

This letter to the Ephesians may perhaps be taken as a fair index of the New Testament teaching on this matter after the descent of the Spirit; theafter-teachingpromised by Jesus. It bears evidence of being a sort of circular letter intended to be sent inturn to a number of the churches, and is therefore a still better illustration of the after-teaching. The latter half of the letter is dealing wholly with this question of the day-by-day life after the distinct act of surrender and infilling. Here are found two companion exhortations. One is negative: the other positive. The two together suggest the rounded truth which we are now seeking. On one side is this:—"Grieve not the Spirit of God," and on the other side is this:—"be ye filled with the Spirit." Bishop H. C. G. Moule calls attention to the more nearly accurate reading of this last,—"be yefillingwith the Spirit." That suggests two things, ahabitual inflow, and, thatit depends on usto keep the inlets ever open. Now around about these two companion exhortations are gathered two groups of friendly counsels. One group is about thegrievingthings which must be avoided. The other group is about the positive things to be cultivated. And the inference of the whole passage is that this avoiding and this cultivating result in the habitual filling of the Spirit's presence.

Fresh supplies of power then seem to be dependent upon two things. The first is this:—Keeping the life dear of hindrances.This is the negative side, though it takes very positive work. It is really the abnormal side of the true life. Sin is abnormal,unnatural. It is a foreign element that has come into the world and into life disturbing the natural order. It must be kept out. The whole concern here is keeping certain thingsoutof the life. The task is that of staying in the world but keeping the world-spiritoutof us. We are to remain in the world for its sake, but to allow nothing in it to disturb our full touch with the other world where our citizenship is. The christian's position in this world is strikingly like that of a nation's ambassador at a foreign court. Joseph H. Choate mingles freely with the subjects of King Edward, attends many functions, makes speeches, grants occasional interviews, but he is ever on the alert with his rarely keen mind, and long years of legal training not to utter a syllable which might not properly come from the head of his home government. Never for one moment is he off his guard. His whole aim is to keep in perfect sympathy with his home country as represented by its head. He never forgets that he is there as a stranger, sojourning for a while, belonging to and representing a foreign country. So, and only so, all the authority and power of his own government flows through his person and is in every word and act. Such a man invariably provides himself with a home in which is breathed the atmosphere of his far away homeland. Now we are strangers, sojourners, indeed more, ambassadors, representatives of a government foreign to the present prince of this world. It is only as we keep in perfect sympathy with the homeland and its Head that there can flow into and through us all the immeasurable power of our King. Whatever interrupts that intercourse with headquarters interrupts the flow of power in our lives and service. We must guard most jealously against such things.

Electricity helps a man here, in the similes it suggests. For instance the electric current passing into a building is sometimes mysteriously turned aside and work seriously interrupted. A cross-wire dropping down out of place, and leaning upon the feed-wire has drawn the power into itself and off somewhere else. The cross is apt to be in some unknown place, and much searching is frequently necessary before it can be found and fixed. And all the work affected by that feed-wire waits till the fixing is done.

The spirit atmosphere in which we live is full, chock-full, of cross-currents. And a man has to be keenly alert to keep his feed-wire clear. If it be crossed, or grounded, away goes the power, while he may be wondering why.

What are some of the cross-currents that threaten to draw the power of the feed-wire? Well, just like the electric currents some of them seem very trivial. Here are a few of the commoner ones:—

Failure to keep bodily appetites under control. Intimate fellowship with those who are enemies of our Lord, it may be in some organization, or otherwise. The absence of a spirit of loving sympathy.The dominance in one's life of a critical spirit which saps the warmth out of everything it touches. Jealousy, and the whole brood which that single word suggests. Keeping money which God would have out in service for himself. Self-seeking. Self-assertion. A frivolous spirit, instead of a joyous winsomeness, or a sweet seriousness. Overworking one's bodily strength, which grows out of a wrong ambition, and is trusting one's own efforts more than God's power, and which always involves disobedience of His law for the body. Over-anxiety which robs the mind of its freshness, and the spirit of its sweetness, and whose roots are the same as overwork.

The hot hasty word. The uncontrolled temper. The pride that will not confess to having been in the wrong. Lack of rugged honesty in speech. Carelessness in money matters. Lack of reverence for the body. The unholy use between two, whose relation is the most sacred of earth, of that hallowed function of nature which has rigidly but one normal use.

Some personal habit which may be common enough, and for which plausible arguments can be made, but which does take the fine edge off of the inner consciousness of the Master's approval. Keen shrewd scheming for position by those in holy service.

Paul's Galatian letter supplies these items:—wrangling; wordy disputes; passionate outbursts of anger; wire-pulling or electioneering, that is, usingthe world's methods to attain one's ends by those in God's service.

These are some of the cross-currents that are surely drawing the power out of many a life to-day. But how may one know surely about the wrong thing? Well, that One who resides within the heart is very sensitive and is very faithful. If I will jealously keep on good terms, aye on the best terms, with Him, ever listening, ever obeying, I will come to know at first touch the thing that disturbs His sensitive spirit. And to keep that thingout, uncompromisingly, unflinchinglyout, is the only safeguard here.

But there will be continual testings and temptings. Testings by God. Temptings by Satan. There will be testings by God that the realness of the surrender may be made clear, and, too, that in these repeated siftings the dross may all go, and only the pure gold remain. The will must be exercised in rejecting and accepting that its fiber may be toughened. No man knows how deep is his conviction until the test comes. God will test for love's sake to strengthen. Satan will tempt for hate's sake to trip up and weaken. God's testings will give strength for Satan's temptings. And out of this double furnace the gold comes doubly purified.

Some circumstance arises involving a decision. There is a clear conviction of what the inner One prefers but it runs against our plans in which friends or loved ones are concerned who may notsee eye-to-eye with us. To follow the conviction means misunderstanding and some sacrifice. And so the test is on. To be tactful, and gentle in following rigidly the clear conviction will take grace,and, will bring a refining of life's strength and fabric.

To run through this old Book and call the names is to bring to mind the men who have gone through just such testings and temptings; some with splendid victory, and some with shameful defeat.

So it comes to pass that surrender is not simply the initialactinto this life of power. It must become the continuoushabit. There must be a habitual living up to the act. Surrender comes to be an attitude of the will affecting every act and event of life. And by and by the instinctive measuring of everything by its relation to Jesus comes to be the involuntary habit of the life.

The second thingupon which fresh supplies of power hinge isthe cultivation of personal friendship with God. This is the positive side of the new life. This is the true natural life. It is the living constantly in the atmosphere of the Spirit's presence.

The highest and closest relation possible between any two is friendship. The basis of friendship is sympathy, that is, fellow-feeling. The atmosphere of friendship is mutual unquestioning trust. In the original meaning of the word, a friend is a lover.A friend is one who loves you for your sake alone, and steadfastly loves, regardless of any return, even return-love. Friendship hungers for a closer knowledge, and for a deeper intimacy. Friendship grows with exchange of confidences. Friends are confidants.

"As in a double solitude, ye think in each other's hearing."

A man's friendships shape his life more than aught else, or all else.

Now this is the tender relation which God Himself desires with each of us. Did Jesus ever speak more tenderly than on that last Thursday night when He said to those constant companions of two years, "I have called youfriends, for all things that I heard from My Father I have made known unto you"? Out of his own experience David writes, "The friendship of the Lord is with those that reverently love Him, and He will give evidence of His friendship by showing to them His covenant, His plans, and His power." And David knew. Abraham had the reputation of being a friend of God. He even trusted his darling boy's life to God when hecould notunderstand what God was doing. And he found God worthy of his friendship. He spared that darling boy even though later He spared not His own darling boy. It thrills one's heart to hear God saying, "Abrahammy friend." Friendship with God means such oneness of spirit with Him that He may do with us and through us what He wills.This and this alone is the true power—God in us, and God with us free to do as He wills.

Now trust is the native air of friendship. A breath of doubt chills and chokes. If one is filled and surrounded by trust in God as the atmosphere of his life his touch with God then becomes most intimate. Satan cannot breathe in that atmosphere. It chokes him. Air is the native element of the bird. Away from air it gasps and dies. Water is the native element of the fish. Out of water it chokes and gasps and dies. Trust is the native element of friendship—friendship with God. A constant feeling of confidence in GOD that believes in His overruling power, and in His unfailing love, and rests in Him in the darkness when the thing you prize most is lying bound on the stony altar.

The Spirit of God is a friend, a lover. He is ever wooing us up the heights. Let us climb up. He is every wooing us into the inner recesses of friendship with Himself. Shall we not go along with Him? This is the secret of a life ever fresh with the presence of God. It is the only pathway of increasing youthfulness in the power of God.

"And in old age, when others fade,They fruit still forth shall bring;They shall be fat, and full of sap,And aye be flourishing."

To those who would enter these inner sacred recesses here is a small bunch of keys which will unlock the doors. Three keys in this bunch; a key-time, a key-book, and a key-word.The key-timeis time alone with God daily. With the door shut. Outside things shut outside, and one's self shut in alone with God. This is the trysting-hour with our Friend. Here He will reveal Himself to us, and reveal our real selves to ourselves. This is going to school to God. It is giving Him a chance to instruct and correct, to strengthen and mellow and sweeten us. One must get alone to find out that he never is alone. The more alone we are so far as men are concerned the least alone we are so far as God is concerned. It must be unhurried time. Time enough to forget about time. When the mind is fresh and open. Onemustuse this key if he is to know the sweets of friendship with God.

[34]One beauty of the revised version is its paragraphing.

The key-bookis this marvelous old classic of God's Word. Take this book with you when you go to keep tryst with your Friend. God speaks in His Word. He will take these words and speak them with His own voice into the ear of your heart. You will be surprised to find how light on every sort of question will come. It is remarkable what a faithful half-hour daily with a good paragraph[34]Bible in wide, swift, continuous reading will do in giving onea swing and a grasp of this old Book. In time, and not long time either, one will come to be saturated with its thought and spirit. Reading the Bible is listening to God. It is fairly pathetic what a hard time God has to get men's ears. He is ever speaking but we will not be quiet enough to hear. One always enjoys listening to his friend. WhatthisFriend says to us will change radically our conceptions of Himself, and of life. It will clear the vision, and discipline the judgment, and stiffen the will.

The key-wordis obedience: a glad prompt doing of what our Friend desiresbecause He desires it. Obedience is saying "yes" to God. It is the harmony of the life with the will of God. With some it seems to mean a servile bondage to details. It should rather mean a spirit ofintelligentloyalty to God. It aims tolearnHis will, and then to do it. God's will is revealed in His word. His particular will for my life He will reveal to me if I will listen,and, if I will obey, so far as I know to obey. If I obey what I know, I will know more. Obedience is the organ of knowledge in the soul. "He that willeth to do His will shall know."

God's will includes His plan for a world, and for each life in the world. Both concern us. He would first work in us, that He may workthroughus in His passionate outreach for a world. His will includes every bit of one's life; and therefore obedience must also include every bit. A run out in a single direction may serve as a suggestion of many others.

The law of my body, which obeyed brings or continues health is God's will, as much as that which concerns moral action. Our bodies are holy because God lives in them. Overwork, insufficient sleep, that imprudent diet and eating which seems the rule rather than the exception, carelessness of bodily protection in rain or storm or drafts or otherwise:—these are sins against God's will for the body, and no one who is disobedient here can ever be a channel of power up to the measure of God's longing for us.

And so regarding all of one's life, one must ever keep an open mind Godward so as to get a well balanced sense of what His will is. Practice is the great thing here. This is school work. By persistent listening and practising there comes a mature judgment which avoids extremes in both directions. But the rule is this: cheery prompt obeying regardless of consequences. Disobedience, failure to obey, isbreaking with our Friend.

These are the three keys which will let us into the innermost chambers of friendship with God. And with them goes akey-ringon which these keys must be strung. It is this:—implicit trust in God. Trust is the native air of friendship. In its native air it grows strong and beautiful. Whatever disturbs an active abiding trust in God must be driven out of doors, and kept out. Doubt chills the air below normal. Anxiety overheats the air. A calm looking up into God's face with an unquestioning faith inHimunder every sort of circumstance—this is trust. Faith has three elements: knowledge, belief andtrust. Knowledge is acquaintance with certain facts. Belief is accepting these facts as true.Trust is riskingsomething that is very precious. Trust is the life-blood of faith. This is the atmosphere of the true natural life as planned by God.

"If a wren can clingTo a spray a-swingIn a mad May wind, and sing, and sing,As if she'd burst for joy;Why cannot I,Contented lie,In His quiet arms, beneath His sky,Unmoved by earth's annoy?"

Shall we take these keys, and this key-ring and use them faithfully? It will mean intimate friendship with God. And that is the one secret of power, fresh, and ever freshening.

There is a simple story told of an old German friend of God which illustrates all of this with a charming picturesqueness. Professor Johan Albrecht Bengal was a teacher in the seminary in Denkendorf, Germany, in the eighteenth century. "He united profound reverence for the Bible with an acuteness which let nothing escape him." The seminary students used to wonder at the great intellectuality, and great humility and Christliness which blended their beauty in him. One night, one of them, eager to learn the secret of his holy life, slipped up intohis apartments while the professor was out lecturing in the city, and hid himself behind the heavy curtains in the deep recess of the old-fashioned window. Quite a while he waited until he grew weary and thought of how weary his teacher must be with his long day's work in the class-room and the city. At length he heard the step in the hall, and waited breathlessly to learn the coveted secret. The man came in, changed his shoes for slippers, and sitting down at the study table, opened the old well-thumbed German Bible and began reading leisurely page by page. A half-hour he read, three-quarters of an hour, an hour, and more yet. Then leaning his head down on his hands for a few minutes in silence he said in the simplest most familiar way, "Well, Lord Jesus, we're on the same old terms. Good-night."

If we might live like that. Begin the day with a bit of time alone, a good-morning talk with Him. And as the day goes on in its busy round sometimes to put out your hand to Him, and under your breath say, "let's keep on good terms, Lord Jesus." And then when eventide comes in to go off alone with Him for a quiet look into His face, and a good-night talk, and to be able to say, with reverent familiarity: "Good-night, Lord Jesus, we are on the same old terms, you and I, good-night." Ah! such a life will be fairly fragrant with the very presence of God.

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