Heavenly Father, Who hast given Thy Holy Spirit to comfort and to guide Thy servants, teach us to trust His leading. Day by day we would listen to His consolation and direction. When we open Thy Word of Life we would rely upon His illuminating interpretation. When the story of the character and the depths of the teaching of Jesus are far beyond us, and seem unapproachable, when doubts and fears assail the mind, let us abide in quiet repose under the tuition of the indwelling Spirit. When desire for the highest life fails, and hunger and thirst after righteousness are forgotten in other pursuits, may the kindly Spirit inspire afresh the ardor of enthusiasm which He alone can create. When we have lost our bearings in the maze of life teach us to look to the ever-present Guide Who brings back into the clear path all Who trust Him; through Jesus Christ. Amen.
Heavenly Father, Who hast given Thy Holy Spirit to comfort and to guide Thy servants, teach us to trust His leading. Day by day we would listen to His consolation and direction. When we open Thy Word of Life we would rely upon His illuminating interpretation. When the story of the character and the depths of the teaching of Jesus are far beyond us, and seem unapproachable, when doubts and fears assail the mind, let us abide in quiet repose under the tuition of the indwelling Spirit. When desire for the highest life fails, and hunger and thirst after righteousness are forgotten in other pursuits, may the kindly Spirit inspire afresh the ardor of enthusiasm which He alone can create. When we have lost our bearings in the maze of life teach us to look to the ever-present Guide Who brings back into the clear path all Who trust Him; through Jesus Christ. Amen.
"Take the sword of the Spirit which is the Word of God." Ephesians 6:17.
"Take the sword of the Spirit which is the Word of God." Ephesians 6:17.
Here is the Christian soldier with his sword, and his sword is the Word of God. And what a sword it is! "Then said Mr. Greatheart to Mr. Valiant-for-truth, Thou hast worthily behaved thyself; let me see thy sword. So he showed it him. When he had taken it into his hand and looked thereon a while, he said, Ha, it is a right Jerusalem blade. Then said Mr. Valiant-for-truth, It is so. Let a man have one of these blades, with a hand to wield it, and skill to use it, and he may venture upon an angel with it. He need not fear its holding if he can but tell how to lay on. Its edge will never blunt. It will cut flesh and bones, and soul and spirit and all." Yes indeed, thissword is a serviceable and most efficient weapon. And it might be profitable, in the very beginning of our meditation, to go on to the field of actual battle and watch one or two mighty swordsmen wielding the sword in actual war. And let us begin with Him who could wield the sword as none other could do and who never drew it in vain. "And the tempter came to Him and said, If Thou art the Son of God command that these stones be made bread." At once the Master's hand was on the hilt of His sword and He drew it forth for combat. "It is written man shall not live by bread alone." It was "the sword of the Spirit, which is the Word of God!" The place of battle is now changed, but the[missing text]unto Him, "All these things will I give Thee if Thou wilt fall down and worship me." And again the Master whipped out His sword;—"Get thee hence, Satan, for it is written, Thou shalt worship the Lord Thy God, and Him only shalt Thou serve." It was "the sword of the Spirit which is the Word of God!"
Now turn your eyes to quite another field of battle where one of the Master'sdisciples, a very skilful swordsman, is in combat with a very deadly foe. "And when the people saw what Paul had done"—he had just given a cripple the power to walk—"they lifted up their voices saying, The gods are come down to us in the likeness of men. And they called Barnabas Jupiter, and Paul Mercurius, because he was the chief speaker." Now what did the apostle do in the presence of so deadly a peril, a peril which garbed itself in the attractive robes of light? Immediately he drew out his sword, and fought his shining antagonist with a word from the 146th Psalm! That is excellent swordwork, by a most excellent swordsman! And he used "the sword of the Spirit which is the Word of God."
Or turn once more to another field of battle, to the Valley of Humiliation, where "poor Christian was hard put to it. For he had gone but a little way before he espied a foul fiend coming over the field to meet him; his name was Apollyon." "Then did Christian draw, for he saw it was time to bestir him; Apollyon as fast made at him, throwing darts as thick as hail.... The sword combat lasted forabout half a day, even till Christian was almost quite spent; for you must know that Christian, by reason of his wounds, must needs grow weaker and weaker. Then Apollyon, espying his opportunity, began to gather up close to Christian, and wrestling with him gave him a dreadful fall; and with that Christian's sword flew out of his hand. Then said Apollyon, I am sure of thee now. And with that he had almost pressed him to death, so that Christian began to despair of life. But as God would have it, while Apollyon was fetching his last blow, thereby to make a full end of this good man, Christian nimbly reached out his hand for his sword, saying, Rejoice not against me, oh mine enemy: when I fall I shall arise; and with that gave him a deadly thrust which made him give back as one that had received his mortal wound. Christian perceiving that made at him again, saying, 'Nay, in all these things we are more than conquerors through Him that loved us.' And with that Apollyon spread forth his broken wings, and sped him away, so that Christian saw him no more.... I never saw Christian all this while give as much asone pleasant look, till he perceived he had wounded Apollyon with his two-edged sword; then indeed he did smile and look upward.... Then there came to him a man with some of the leaves of the tree of life, the which Christian took and applied to the wounds that he had received in the battle and was healed immediately." Surely to watch expert fighters like these, who turn their battlefields into fields of glory, makes one more ambitious to possess and wield that same two-edged sword, the sword of the Spirit which is the Word of God!
Well now, it is this sword which Paul advises these young disciples at Ephesus to get and hold at all costs, and never to leave it rusting in the scabbard at home. And surely, if there was need for swordwork anywhere it was in that gay, shallow, materialistic city of Ephesus. We have been reading many terrible accounts of late of bayonet fighting in the trenches in Belgium and France, where gunnery attacks were unavailable, and where men came face to face in the hot breath of one another's passions, and were locked in the death-grip of hand-to-hand encounter. Itwas even so with the spiritual warfare in Ephesus. There was no long-range fighting, no far distant antagonisms, no remote or merely theoretical persecution. The foes of the soul were exceedingly real, exceedingly near, and exceedingly intimate. In Ephesus your enemy was upon you in a moment, and there was nothing for it but never to let the sword fall from your hand. Spiritual enemies approached the soul every hour of the day, and it was imperative to run them through with the sword of the truth. There were falsities, and subtleties, and evasions; there were ambiguities and sophistries; there were half truths linked with black falsehood, and white lies linked with snatches of truth; there were exaggerations and perversions; there were insinuations and evil counsels; there were mean expediencies and illicit compromises; there were hypocrisies of every kind in that prosperous city of Ephesus, tricked out in apparent seemliness, and perilous in all the wiles of the devil. What, then, was a young Christian to do in all that immoral welter? He must have his sword in hand, always in hand, and he must prick these bubbles, andpierce these showy disguises, and rend these deceptive veils, and he must do it at once, before they mastered him with the plausible counterfeits of the truth.
I saw a photograph the other day from the European field of war, in which a company of soldiers were examining a load of hay. They were piercing it with their swords in the endeavour to find out if any foe lay hidden in the fragrant pile. And I could not but think of the warfare of the soul, and of the sweet and fragrant disguises in which the devil is so often concealed. The devil in a hay-rick! I have experienced it a thousand times. A deadly temptation hidden in some innocent expediency! Some fatal lure concealed in a popular custom! Corruption housing itself in a white lie! The enemy wearing a white robe! The devil, I say, in a hay-rick! In such conditions there was only one resource for these disciples in Ephesus, as there is only one resource for you and me to-day, to have our swords always ready, and to pierce these glistening falsities in the blessed name of the holy and unchanging God. Yes, whip out your sword, the sword of the Spirit, which is the Word of God.
What, then, is this sword? It is "the Word of God." And what is this Word of God which we are to flash through all falsehood like the thrust of a gleaming sword? What is this Word which is to be our sword? Well, first of all, it is the word of divine truth; God's way of thinking about things. And therefore when we are wielding the sword we are using a thought of God. We are to use God's thought about a thing in fighting all other thoughts about that thing. For instance, we are to take God's thought about life, and use it as a sword to meet and destroy all mean and unworthy conceptions of life. We are to take God's thought about sin and use it in combating all the lax and deadly conceptions of sin which are so loose and rampant in our own day. We are to take God's thought about holiness, and use it in fighting all ignoble compromises which may satisfy a poor standard in the kingdom of the letter, but which have no standing in the more glorious realm of the spirit. We are to take God's thought about worship, and fight all the little, mean, seductive ritualisms which so frequently strut about in royal and gorgeousrobes, but which are empty of all vital spiritual wealth and power.
And so with a thousand other relations. God's thought about a thing is to be our sword in fighting all the debasing thoughts of that thing; it may be God's thought of work, or of wealth, or of success, or of failure, or God's thought of pleasure, or of service, or of death. What does God think about a thing? That is my sword, the thought of God which is the word of God. And we are to take that shining, flaming, flashing thought, and use it as a sword among all the creeping, crawling things, or against all the flying and bewitching subtleties of things which abounded in Ephesus, and which are equally prolific in London or New York. And so does the apostle give us this counsel: "Take the sword of the spirit, which is the thought or word of God."
And now I can add a second characteristic of the sword, a characteristic which amplifies and corroborates the first. This word of God, which is to be our sword, is not only the word of divine truth as laid upon the mind. It is also the word of divine commandment as laid upon the will.It is a word which divinely reveals our personal duty, imposing upon us some imperative mission. Some word of God comes to us with the mysterious suggestion of obligation, and we often receive it over against some soft and wooing temptation to an indulgent indolence; and we are to take the divine word of obligation, and with it fight and slay the soft seduction to ease.
We have this sort of warfare most vividly described in the experience of the prophet Jonah. Let me set it before you. "And the word of the Lord came unto Jonah, saying, Arise, go to Nineveh, that great city, and cry against it!" Let us note the lines of this experience. The word of the Lord came to Jonah as an imperative and an obligation. It said "Nineveh!" But another word came to Jonah, a soft, luxurious, seductive word, luring him to Tarshish. And there you have all the conditions of spiritual warfare; and the only way for the believer is to take the word of obligation, and use it as a mighty sword against the word of seduction; he must take his sword and slay it, or chase it in miserable flight from thefield. The word of duty is the word of God, and therefore the word of duty is thy sword against every plausible temptation that would snare thee to disloyal ease.
There is still a third descriptive word about the sword, and which again corroborates and enriches the others. The word of God, which is the sword of the spirit, is not only the word of divine truth laying God's thought upon the mind; and not only the word of divine commandment laying God's purpose upon the will; it is also the word of divine promise laying God's strengthening comfort upon the heart. Just think of that fine sword, the word of promise, being handed to these young and tempted disciples in this awful, hostile city of Ephesus. I think we may easily imagine, without presumption, how they would apply the apostle's counsel, and how the older men among them would train the younger men in the expert use of this shining sword. They would say: "Whenever you go out to your work, amid all the cold, bristling antagonisms of the world, carry the sword of promise! When your circumstances seem to mockyou because of your unnerving loneliness, whip out the sword of promise! When you appear to be in a minority of one, and the enemy swarms in menace around you on every side, carry this sword of promise in your right hand, 'I will never leave thee nor forsake thee.' And when the enemy taunts you because of your weakness, or your want of culture, or your lack of rank and social prestige, or your nobodyism and nothingism, whip out the sword and fight the taunt with this word of promise, 'Neither shall any one pluck you out of my hand'!" Thus do I think these disciples would speak to one another, as, blessed be God, disciples can speak to one another to-day. When the devil comes to us in our loneliness, in our weakness, in our seeming abandonment, let us lay hold of the word of grace, and fight all the enemies' taunts with the divine promise, and pierce them through and through, turning the foe to rout, and remaining more than conquerors on the hard and finely won field.
Well, such is what I think to be the sword. It is the word of divine truth, it is the word of divine commandment, andit is the word of divine promise. It is a superlatively excellent sword, "it is a right Jerusalem blade." "Let a man have one of these blades, with a hand to wield it, and skill to use it, and he may venture upon an angel with it." Its edge will never blunt, for it is "the sword of the spirit, which is the word of God."
Where, then, can we find this word of God which is to be our sword of the spirit. Well, first of all, we can find the word of God in the sacred Scriptures. We can get our sword from its splendid armoury. Here is the word which gives the revelation of truth, telling me how the great God thinks about things, and therefore, telling me how to think amid all the plausible errors of our time. And here, too, is the word which gives the revelation of duty, telling me what the great God would have me do. And here also is the word which gives the revelation of promise, telling me what resources are prepared for them who follow the fair gleams of truth and take the divine road of duty and obedience. Yes, the word of God is in the old Book, and here you can find your sword.
But sometimes the word of God is givento us, not through the medium of a book, not even the book of the Scriptures, but in a direct and immediate message to our own souls. Oh, yes, sometimes the Captain of our salvation gives me my sword without my having to make recourse to the written word. He speaks to me and hands me my sword with no intermediary between us. The word of the Lord comes unto thee and unto me as it came to the herdman Amos, and the courtier Isaiah, and to the fisherman Peter, and to the university student Paul. He speaks to thee and to me. "Hath He not promised, and shall He not do it"? "Thine ears shall hear a word behind thee, saying, This is the way; walk ye in it."
"And His that gentle voice we hear,Soft as the breath of even;That checks each fault, and calms each fear,And speaks of heaven!"
"And His that gentle voice we hear,Soft as the breath of even;That checks each fault, and calms each fear,And speaks of heaven!"
If the sword of the spirit is the word of God, then sometimes I take my sword immediately from my Sovereign's hand,—the word of truth, the word of duty, and the word of promise,—and like St. Francisof Assisi, and St. Catherine of Sienna, and George Fox, all of them mystics, and all of them deep in the knowledge of the mind and heart of God, I, too, can take the sword and use it on the wide and changing battlefields of life, and be more than conqueror through Him Who loved me and gave Himself for me. "Take the sword of the spirit, which is the word of God."
Well, then, let us take the sword; let us draw it, and let us use it. Let us reverently find the word in the Book of Holy Writ, or in the secret chamber of our own soul; and then let us carry it as our sword to the immediate occasion, and to the next stage upon life's road. Let us have the sword ready, always ready; let us be always at attention, waiting with the word of God to meet the tempting word of man. A man without a sword is in a sorry way when the devil leaps upon him. That was the tragic plight of Judas Iscariot. When the chief priests and scribes came to bargain with him, to induce him to sell his Lord, he ought to have had his sword ready, and to have run it through the devilish suggestion when it was only newly born. But somehow, somehow, he had losthis sword, and he was undone—"and he covenanted with them for thirty pieces of silver"! And when you and I are tempted to sell the Lord, when we are tempted to make a dirty bargain of any kind, when we are tempted to prefer money to integrity, or unholy ease to stern duty, or soft flattery to rugged truth, let us have our swords in our hands,—"the sword of the spirit which is the word of God"—and let us slay the suggestion at its very birth. Have your sword ready. You may need it before you get home. Have your sword ready! Fight the good fight of faith, and lay hold on eternal life.
Almighty God, Our Father, it is by Thy grace that we attain unto holiness, and it is by Thy light that we find wisdom. We humbly pray that Thy grace and light may be given unto us, so that we may come into the liberty of purity and truth. Wilt Thou graciously exalt our spirits and enable us to live in heavenly places in Christ Jesus? Impart unto us a deep dissatisfaction with everything that is low, and mean, and unclean, and create within us such pure desire that we may appreciate the things which Thou hast prepared for them that love Thee. Wilt Thou receive us as guests of Thy table? Give us the glorious sense of Thy presence, and the precious privilege of intimate communion. Feed us with the bread of life; nourish all our spiritual powers; help us to find our delight in such things as please Thee. Give us strength to fight the good fight of faith. Give us holy courage, that we may not be daunted by any fear, or turn aside from our appointed task. Make us calm when we are to tread an unfamiliar road, and may Thy presence give us companionship divine. Meet with us, we humbly pray Thee, in all the appointed means of grace, and may the joyful remembrance of this service inspire us in all common life and service of after days. Amen.
Almighty God, Our Father, it is by Thy grace that we attain unto holiness, and it is by Thy light that we find wisdom. We humbly pray that Thy grace and light may be given unto us, so that we may come into the liberty of purity and truth. Wilt Thou graciously exalt our spirits and enable us to live in heavenly places in Christ Jesus? Impart unto us a deep dissatisfaction with everything that is low, and mean, and unclean, and create within us such pure desire that we may appreciate the things which Thou hast prepared for them that love Thee. Wilt Thou receive us as guests of Thy table? Give us the glorious sense of Thy presence, and the precious privilege of intimate communion. Feed us with the bread of life; nourish all our spiritual powers; help us to find our delight in such things as please Thee. Give us strength to fight the good fight of faith. Give us holy courage, that we may not be daunted by any fear, or turn aside from our appointed task. Make us calm when we are to tread an unfamiliar road, and may Thy presence give us companionship divine. Meet with us, we humbly pray Thee, in all the appointed means of grace, and may the joyful remembrance of this service inspire us in all common life and service of after days. Amen.
"Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; and for me that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel." Ephesians 6:18, 19.
"Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; and for me that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel." Ephesians 6:18, 19.
We have been engaged in studying the different pieces of the Christian soldier's armour as it is described to us by the apostle Paul. Let us now glance at the warrior as he stands before us fully armed and ready for the field. His loins are girt about with truth, the truth revealed in Jesus Christ our Lord. He is protected back and front with a coat of mail, the righteousness of the Lord Jesus, a righteousness which covers him in a moment as with a garment, and then little by little imparts to him the holy likeness of his Lord. His feet are shod with readiness, and are swiftly obedient to do the King's bidding and to carry hismessage of grace and good-will. He bears the shield of faith, his sure screen from every deadly dart springing from any kind of circumstance, whether in the cloudless noon or in the blackest midnight. On his head there is the helmet of salvation, the helmet of a mighty hope, protecting his mind from the invasion of deadly distractions, and from all the belittling suggestions of the evil one. In his hand he carries the sword of the Spirit, the word or thought of God, the shining thought wherewith every other kind of thought is overthrown or put to utter rout.
Now that, surely, is a brave and gleaming equipment. Surely the armour is all-sufficient, and the well-appointed, well-defended warrior is now ready for the field! Let him go forth to meet the great enemy of souls. Let him encounter all the wiles of the devil, and let him so hold himself and so use himself as to convert every hour of opportunity into a season of spiritual glory. No, no, not yet! Says the apostle, "Steady!" With all his shining armour his equipment is not yet complete. There is one other vital thing to be named, and this the Christian warrior must take alongwith him, for his warfare will be hopeless if he leaves it behind. "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints."
Now why should the Christian warrior pray? He must pray as a suppliant for the robust health of his own spirit. Yes, but why should he pray for the maintenance of his own spiritual health? What is the vital relationship between the praying soul and the attainment of moral and spiritual robustness? How is prayer related to a man's moral force? This is the relationship. A praying warrior receives into his soul the grace-energies of the eternal God. The power of grace is just the holy love and strength and beauty of the holy Godhead flowing into the needs of the soul and filling them with its own completeness. Now we do not pray in order to make God willing to impart this grace, but in order to fit ourselves to receive it. We do not pray to ingratiate God's good-will, but to open our souls in hospitality. We do not pray in order to create a friendly air, but to let it in, not to propitiate God but to appropriate Him.We do not pray to turn a reluctant God toward ourselves, but to turn our reluctant selves toward a ready and bountiful God.
It is imperative that we should lay hold of this teaching very firmly. It is of the utmost moment we should know what we are doing when we pray for the bracing and sanctifying energies of the Holy Spirit. Prayer then, I say, is first and chiefly the establishment of communion with God. Prayer is the clearing of the blocked roads which are crowded with all sorts of worldly hindrances. Prayer is the preparing of the way of the Lord. When I turn to the Lord in prayer I open the doors and windows of my soul toward the heavenlies, and I open them for the reception of any gifts of grace which God's holy love may wish me to receive. My reverent thought in prayer perfects communion between my soul and God.
Let me offer an illustration. I am told there is electricity in my house. I am told that this mysterious, invisible, electric spirit is waiting to be my minister and to serve me in a dozen different ways. I go into a room where the genius is said to be waiting, and yet the room is held indarkness. Where is this friendly spirit? Where is the light which is one of its promised services? And then I am told that an action of mine, quite a simple one, is required, and that when the action has been performed the waiting spirit will reveal itself in radiant beams. And so I bring my will into play, and I push a button, or I lift a tiny lever, and my action completes the circuit, and the subtle energy leaps into the carbon filament and turns my darkness into light.
That is it! My action completes the circuit! And when I turn my will to pray, when I seek the holy, sanctifying power of God, my prayer completes the circuit between my soul and God, and I receive whatever the inexhaustible fountain of grace is always waiting to bestow. And so do I say that prayer is first of all, and most of all, the establishing of a vitalcommunionbetween the soul and God.
Lord Tennyson, in what must have been a wonderful conversation on the subject of prayer with Mr. Gladstone, and Holman Hunt, and James Addington Symonds, said that to him prayer was the opening of the sluice-gates between his soul and thewaters of eternal life. It is worth while just to dwell upon Tennyson's figure for a moment. The figure may have been taken from a canal. You enter a lock and you are shut up within its prison. And then you open the sluice-gates, and the water pours into your prison and lifts you up to the higher level, and your boat emerges again on a loftier plane of your journey.
Or the figure may have been taken from a miller's wheel: There are the miller and his mill. And the wheel is standing idle, or it is running but sluggishly and wearily at its work. And then the miller opens the sluice-gate, and the waiting water rushes along, and leaps upon the wheel, and makes it sing in the bounding rapidity of its motion. Prayer, says Tennyson, is the opening of the sluice-gates and the letting into the soul of the waiting life and power of God. Prayer opens the sluice-gates, and the water of life floods the sluggish affections, and freshens the drowsy sympathies, and braces and speeds the will like the glorious rush of the stream upon the miller's wheel.
That, to me, is the dominant conceptionof prayer. Prayer opens the soul to God. Prayer opens the life to the workings of infinite grace. And now I see why the Christian soldier should be so urgently counselled to pray. Prayer keeps open his lines of communication. Prayer keeps him in touch with his base of supplies. Without prayer he is isolated by the flanking movements of the world, the flesh, and the devil, and he will speedily give out in the dark and cloudy day. "Men ought always to pray and not to faint."
If that is one reason why the Christian soldier should pray in order to maintain the bounding health of his own spirit, we are now faced with the second question as to when he should pray. And here is the answer of the veteran warrior Paul: "Praying always." Not at some time, but at all times! "Praying always." But can we do that? "Always"? But I am called upon to earn my daily bread. I have to face a hundred different problems. Every bit of gray matter in my brain is devoting its strength to the immediate task. Is it possible for us to think of two things at once? Can we be thinking out some absorbing question in business, and at thesame time be praying to God? One thing is surely perfectly clear, we cannot always be thinking of God: It is constitutionally impossible.
But now, while we cannot always be thinking of God, and always speaking to God, we can always be mentally disposed toward Him, so that whatever we are doing there can be a mental leaning or bias towards His most holy will. Let me show you what I mean. We must reverently dare to reason in this great matter as we reason in other relationships. Turn, then, for an illustration, to common gymnastics. In physical gymnastics there is no need for us to be always exercising, to be at it every moment of the waking day. The body does not need it. Indeed, it would resent it, and rebel against it. But here is the healthy genius of gymnastic exercises. Regular exercises give the body a certain healthy pose, a certain vigour and excellence of carriage, which the body retains between the exercises when we are going about our accustomed work. That is to say, conscious exercise makes unconscious habit. Our conscious exercise forces the body into attitudes which persist as habitswhen we are doing something else. We can retain the pose of the gymnasium on the street, and we can retain it without thinking.
And so it is with spiritual exercises when they are as real as the exercises in the gymnasium. When a man prays, and prays as deliberately and purposely as he practices physical exercises, when he drills his soul as he drills his body, he gives his mind and soul a certain pose, a certain attitude, a certain stateliness and loftiness of carriage. He gives his soul a healthy bias towards God, and the soul retains the bias when he is no longer upon his knees. His soul carries itself Godward even when he is earning his daily bread. God can get at him any time and anywhere! The way is open, the communion is unbroken!
That is the vital logic of the matter. By regular spiritual exercises we can subdue the soul to spiritual habit. Again and again throughout the day it is possible for us, by a conscious upward glance, to confirm the habit; until it happens that the soul is always in the posture of prayer,—in business, in laughter, in trade, at home,or abroad, always in prayer,—and therefore, in every part of the wide and varied battleground of life receiving the all-sufficient grace and love of God. And so the Christian soldier is to be "Praying always, with all prayer and supplication in the spirit."
But the Christian soldier is not only a suppliant for his own spiritual health. He is much more than this. The apostle counsels him to be a suppliant for the health of the entire Christian army. "Praying always, with all prayer and supplication in the spirit, and watching thereunto with all perseverance and supplication for all saints." That is to say, the Christian soldier not only prays for the health of his own spirit, but for a healthy "esprit de corps" throughout the whole militant Church of Christ. It is his duty and privilege to be prayerfully jealous for all the saints, and for the spiritual equipment of all his fellow-soldiers on the field.
Now this is a very wonderful privilege entrusted to the disciple of Christ. To every believer there is entrusted the marvellous ministry of helping others to receive the energies of divine grace, and tostrengthen them in the fierce combats of their own "evil day." For the character of our evil days is very varied. Your evil day may not be mine, and my evil day may not be yours. What makes an evil day for you may never trouble me, and what makes my day difficult and tempestuous may leave you perfectly serene. It is to be accounted for in many ways. The differences in our circumstances account, to some extent, for the differences in our evil days. The differences in our occupations create great differences in our daily warfare in the spirit. The differences in our temperaments make no two persons' battles quite alike. And yet, with all our differences, we are all called upon to stand in our own evil day, "and having done all, to stand." Peter's evil day would be very different from John's. Thomas' evil day would be very different from Nathanael's. Dorcas' evil day would be quite different to the evil days which gloomed upon Euodia and Synteche. But blessed be God, by the holy ministry of prayer we can strengthen one another to "stand in the evil day." We can help every soldier to keep his spiritual roads open and to preparethe way of the Lord. We are called upon to be sentinel suppliants on their behalf, "watching thereunto with all perseverance and supplication for all saints." We are to be ever on the look-out, vigilant for the entire army of the Lord, divinely jealous for its healthy spirit, and seeking for every man in the ranks the grace and glory which we seek for ourselves. What a magnificent man this true soldier of the Lord must be!
And then, just to finish it all, and by one example to show us how deep and wide is this ministry of supplication, the apostle Paul asks the young Ephesian soldiers to pray for him. "And for me, that utterance may be given unto me." Let us carefully note this, and let us observe its heartening significance. These young, immature Christians in Ephesus, trembling in their early faith, are asked to pray for the old warrior in Rome. He is now "an ambassador in bonds," held in captivity in imperial Rome, and the young soldiers in Ephesus are asked to be sentinel-suppliants for the stricken soldier far away. Do you believe this? And what does he want them to pray for? Listen to himagain. "And for me, that utterance may be given unto me." Have you got the real inwardness of that appeal? A poor slave in Ephesus may, by his own prayer, anoint the lips of a great apostle with grace and power. What a vista of powerful possibility! Do all congregations realize that privilege and service concerning their ministers? "For me, that utterance may be given unto me." Do I realize that my prayers, obscure and nameless though I be, can give utterance to a Paul, a Livingstone, a Moffatt, or a Chalmers? Do I realize that I can pour grace upon their lips? What a brave and splendid privilege! Am I using it? I cannot get out of my mind the vision of some poor slave in Ephesus pouring grace and truth upon the apostle's lips in Rome, and I cannot get out of my imagination the surprise which awaited the slave in glory, when Paul asked him, as a fellow-labourer, to share in gathering in the sheaves.
"And for me, that utterance may be given unto me, that I may open my mouth boldly." And can we do that for a man, and do it by prayer? Can one soldier give another soldier nerve, and can he do it byprayer? Can he chase away his fears? Can he change timidity into pluck? Can he transform a lamb into a lion? What a marvellous power has God given to me and thee! The unbounded privilege of it all! Some slave in Ephesus giving new boldness to Paul in Rome, and enabling Paul to take some new ground and conquer it for the Lord! And once again I say, to be called to share in the apostle's triumphs! If any one has prayed for me, your fellow-soldier, that utterance and courage may be given unto me, and if by my ministry some depressed and retreating soldier finds heart again, and takes up his fallen sword, and fights anew the good fight, then that suppliant shall share my holy conquest in the Lord, and the joy of the Lord shall be his strength.
So once again, let us hear the apostle's counsel, and keep it in our hearts. "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; and for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mysteries of the gospel."
Eternal God, we bow before Thee as the children of grace and love. Purify our souls, make our eyes keen and watchful, in order that we may discern Thy purpose at every turning of the way. Help us to hallow all our circumstances whether they appear friendly or adverse, and may we subdue them all to the King's will. We pray that we may obtain new visions of the glory of Christ. May His gospel of grace become more exceedingly precious as we gaze into its unsearchable wealth. Let in the light as our eyes are able to bear it. Tell us some of the many things which are yet withholden because we are not able to bear them. May we exercise our senses in discernment, that so we may be led into the deeper secrets of Thy truth. And wilt Thou graciously grant unto us new possibilities of service. May we light lamps on many a dark road. May we give help to many a tired pilgrim who is burdened by the greatness of the way. May we give cups of refreshment to those who are thirsty and faint. And may our own faith and hope restore the flickering light where courage is nearly spent. Amen.
Eternal God, we bow before Thee as the children of grace and love. Purify our souls, make our eyes keen and watchful, in order that we may discern Thy purpose at every turning of the way. Help us to hallow all our circumstances whether they appear friendly or adverse, and may we subdue them all to the King's will. We pray that we may obtain new visions of the glory of Christ. May His gospel of grace become more exceedingly precious as we gaze into its unsearchable wealth. Let in the light as our eyes are able to bear it. Tell us some of the many things which are yet withholden because we are not able to bear them. May we exercise our senses in discernment, that so we may be led into the deeper secrets of Thy truth. And wilt Thou graciously grant unto us new possibilities of service. May we light lamps on many a dark road. May we give help to many a tired pilgrim who is burdened by the greatness of the way. May we give cups of refreshment to those who are thirsty and faint. And may our own faith and hope restore the flickering light where courage is nearly spent. Amen.
"Watch ye, stand fast in the faith, quit you like men, be strong." I Corinthians 16:13.
"Watch ye, stand fast in the faith, quit you like men, be strong." I Corinthians 16:13.
This is the counsel of a brave warrior, experienced and weather-beaten, writing to raw and comparatively untried recruits. One is reminded of the veteran Lord Roberts when he lately spake to young English recruits who had not yet been baptized in the actual flames of battle, advising them about their own warfare of the spirit, and counselling them on no account to forfeit their self-respect and self-control. And this tried warrior, Paul, is addressing a little company of Christian recruits in the city of Corinth. Corinth is now wiped out, buried in the accumulated débris of the centuries. Here and there an excavated column bears desolate witness to the glory of former days, but Corinth as a city issealed up in an unknown grave. But just behind the site of the city there appears the Acrocorinthius, rising to the height of two thousand feet. I climbed this famous hill in the spring because I wanted to see the panorama on which the apostle had gazed, and also to see the setting and relations of this once imperial city. It was a wonderful vision of natural glory, with deep, far-stretching valleys, and distant gleams of the sea, and range upon range of hills, many of them snow-covered and glistening in the blazing sunshine of a splendid noon. There below was the plain on which Corinth found her shelter, and beyond the plain the narrow water-way, which gave her such intimate relations with the commerce of the Mediterranean; and beyond the water-way there is a touch of old romance, for there rise the shrines of the muses, the twin peaks of Helicon and Parnassus.
Standing on this elevated eminence I tried to realize the conditions in which this little company of Christian recruits had to live the consecrated life. They had to fight the Christian warfare amid the soft luxuriousness of Corinth, a luxuriousnesswhich relaxed the moral fibre, and made the Corinthians conspicuous for their depravity, "even amid all the depraved cities of a dying heathenism." Corinth was a city of abyssmal profligacy; "it was the Vanity Fair of the Roman Empire, at once the London and Paris of the ancient world"! And it was in this city, away there on the plain before me, that these untried Christian recruits had to "fight the good fight of faith."
Then I thought of the little church in which they found their fellowship. It was besieged by continual assaults of their Jewish foes. It was torn with internal divisions. It was honeycombed by deadly heresies. It was defiled by sensuality. Nearly all the members of the church were of obscure origin and standing. Many of them were slaves. It was in these conditions of fierce and growing difficulties that these disciples had to be good soldiers of Jesus Christ. And it is to this little company of Christian recruits that the apostle sends this challenging letter in which is found the rousing bugle-peal of my text. "Watch ye, stand fast in the faith, quit you like men, be strong."
Now I will confess to you that times and again during the last few months this trumpet-blast has sounded in my ears, as though it were a clarion-call to the Christians of to-day. For we too have our warfare upon a most exacting field. We have fallen upon gravely troubled times. We are witnessing a resurgence of devilry that is perfectly appalling. The baser passions have become frightfully aggressive, and a crude animalism is at large like a surging, boiling sea which has burst its dykes. Some of us had begun to dream that the sweet angel of peace was almost at our gates, and that nothing could happen to drive her away; and now, when we look out of the gate, it is no fair angel-messenger which we see, but the red fury of unprecedented strife and slaughter. And amid all this we have to live the Christian life.
But it is not only the "fightings without" which trouble us. There are also "the fears within." Many of our venerable assumptions are lying in ruin. Our spiritual world has suffered an upheaval as though with the convulsion of an earthquake, and many of us are trembling andconfused. What then shall we do in this terrible hour? What path shall we take? Can we settle our goings upon any promising road of purpose and endeavour? Along what lines shall we pull ourselves together? And in answer to all these questions I bring you this well-tried counsel of the great Christian apostle, this bugle-peal from the first century, and I ask you to let it be to you as the inspired word of the living God. "Watch ye, stand fast in the faith, quit you like men, be strong." Let us examine the counsel in order that we may buckle it on to our souls.
Here then is the first note of this soldierly blast. "Watch ye!" The phrase literally means "keep awake!" You perhaps think there is no need of that counsel to-day. You probably think that in times like these our difficulty is not to keep awake but to go to sleep. I am not so sure about that. If we have loved ones at the war there will not be the remotest peril of our going to sleep. Every post that comes to our door will startle us like the crack of doom. Every headline in the daily press will tighten our nerves in sleepless attention. But when we have noflesh and blood at the front, when many miles roll between us and the fields of war, when we are only spectators, a certain drowsiness is not so far away as we may suppose. When we only read about things, things become familiar, and the familiar is apt to lose its terror. Custom is a dull narcotic, and frequent repetition dims our apprehension. When the Titanic went down the whole city spoke in whispers, such a dread was resting over our souls. But now a dreadnought goes down, or a half dozen cruisers, and we scarcely catch our breath at the news. The cushion of familiarity is thickening between us and realities, and awful facts do not hit us on the raw. The awful becomes less awful by repetition, and we grow less sensitive as the tragedies increase. The newspaper statistics cease to be significant, and the descriptive adjectives become the tamest blanks. And therefore there is need for the apostle's trumpet blast to sound in our ears. "Keep awake!" Do not let familiarity become an opiate, so putting the senses to sleep that the direst woes become a painless commonplace. "Keep awake!" Makeit a matter of will. Bring the stream of vital thought to bear upon the field. Exercise the imagination. Nourish the sympathies. We must keep awake, for our primary hope of emancipation in this dark hour is to remain sensitive, to be capable of being shocked and wounded with the appalling blows of every succeeding day.
But it is not only wakefulness, but also watchfulness which the apostle enjoins in the counsel of our text. The soldier of Jesus is to be awake and watchful with all the keen quest of a sentinel peering about him night and day. But our watchfulness must be intelligent and disciplined, and we must carefully survey the entire field. We must keep awake, and we must diligently watch for all enemies of the sanctified brotherhood of the race, as a sentry would watch every suspicious movement in the night. What are the real enemies behind all the appalling desolation and sorrow of our time? Is it militarism? Then "Watch ye!" Is it something deeper than militarism? Is it racial animosity and jealousy and prejudice? Then "Watch ye!" Is it something even deeper thanracial antipathy? Is it a profound and deadly materialism in all the nations—a materialism which has been tricked out in the ribbons of culture, and disguised in the glamour of progress? Then "Keep awake, Watch ye!" Or is it a faithless church, muttering many shibboleths, but confessing no vital faith; a church which has been too much a pretense, offering no strong moral and spiritual preservatives, and supplying no saving salt to social fellowships, and, therefore, not exercising any restraint upon moral degeneracy and corruption? "Keep awake, and Watch ye!" And amid all the horrors and agonies of our day fasten your eyes upon the real enemy of the Lord Jesus, the outstanding antagonist of His kingdom of righteousness and truth.
But there is a further word to say about our vigilance. We must keep awake and watchful, not only to detect the busy lurking, ambushed foes, but also to see all the bright and wonderful things of the hour, all the splendid happenings which are favourable to the holy will and Kingdom of our Lord. What should we think of a sentinel who could not distinguish betweenenemy and friend? And what shall we say of a soldier-sentinel of Christ who has no eye for the great and friendly happenings on the field? Watch ye, and behold the growing seriousness of the world; frivolity has almost begun to apologize for itself, and tinselled gaiety is ill at ease. Watch ye, and behold the unsealing of multitudinous springs of human sympathy, and the flowing of holy currents from the ends of the earth. Watch ye, and behold the magnificent courage which in every land of strife is purging families from the dross of indolence and indifference, and educing the gold of chivalry and sacrifice. Watch ye, and behold the marvellous re-equipment of Christian motive—thousands upon thousands of Christian disciples realizing as they have never done before that the world needs the vital redeeming grace of the Lord Jesus, and that without Him human brotherhood will remain a phantom and a dream. A real wakeful watchman will see these things. He will not only record the things of the night and the nightmares, but he will be as "they who watch for the morning." The Moslem priest appears on the tower of his mosquehalf an hour after sunset to call the people to prayer, but he also appears on the tower half an hour before sunrise, when the grey gleams of morning are faintly falling upon the night. And we too, watchmen of Jesus, must watch for the sunrise as well as for the sunsets, and we too must tell what fair jewels of hope we see shining on the dark robe of the night. Brethren, the Lord Jesus Christ is abroad! "Watch ye, for at such an hour as ye think not, the Son of Man will come."
Now let us consider the second note of the counsel which is given by this warrior, Paul. "Stand fast in the faith." Just try to realize that bracing counsel coming to these young recruits in the city of Corinth. Let me try to paraphrase it as I think it would be interpreted to them. "When the soft, enervating air of Corinth's luxuriousness steals over you like the mild air of Lotus-Land, 'Stand fast in the faith'! When the cold wind of persecution assails you like an icy blast from the north, 'Stand fast in the faith'! If some supercilious philosopher comes along and breathes cynically upon your new-found piety and devotion, 'Stand fast inthe faith'! Stand fast in your faith and meet all your antagonisms there."
And has that counsel no pertinency for the Christian believers of our own time? There are some among us who are ready, because of the unspeakable horrors through which we are passing, to throw their faith away like obsolete arms and armour. Now men who can drop their faith in the day of real emergency have never been really held by it. That is surely true; men who can drop their faith like a handkerchief have never known their faith as a strong and vital defence. And yet that is what you sometimes find them doing in modern novels. They just drop their faith as they would drop a pair of gloves. Robert Elsmere, in Mrs. Humphry Ward's story of twenty years ago, dropped his faith in about ten days. If my memory serves me truly, George Eliot dropped her faith in about the same length of time. If our faith has ever meant anything vital, it will be as difficult to drop it as to drop our skin. But it is the inexperienced who are in peril. It is the young recruit who is dangerously convulsed by the upheavals of our day, andit is to him I bring the nerving counsel of the Lord: "Stand fast in the faith!"
"Stand fast in the faith!" What faith? "The faith once for all delivered to the saints." Stand fast in the faith of the atoning Saviour as the secret of the reconciliation of mankind. Stand fast in the faith of the risen Lord as the secret and promise of racial union and brotherhood. Stand fast in the faith of the Holy Spirit as the source of all the light and cheer which illumines the race. Stand fast in your own personal faith in the exalted Lord. Don't doubt Him! Don't suspect Him! Don't desert Him! Above all, don't sell Him! In this hour of darkness, when devilry seems to be pulling down the very pillars of the temple, stand fast in the faith, and let this be your strong but humble cry:
"Although the fig-tree shall not blossom,Neither shall fruit be in the vines;The labour of the olive shall fail,And the fields shall yield no meat;The flock shall be cut off from the fold,And there shall be no herd in the stalls:Yet I will rejoice in the Lord,I will joy in the God of my salvation."
"Although the fig-tree shall not blossom,Neither shall fruit be in the vines;The labour of the olive shall fail,And the fields shall yield no meat;The flock shall be cut off from the fold,And there shall be no herd in the stalls:Yet I will rejoice in the Lord,I will joy in the God of my salvation."
And the third note in the great apostle's counsel in this: "Quit you like men." Our translators have taken four words to express a single word in the original letter. We have no one English word which can carry the splendid load of meaning. It really means—play the man! It really means—no funk! All the school children will know the value of that word. It is a good strong vital English word, and I am sure it expresses the spirit of the apostle's counsel to these young recruits. Lowell uses it in the Bigelow Papers: "To funk right out o' p'litical strife ain't thought to be the thing." No funk, soldiers of Christ! I have sometimes heard men talk of late as though the Lord were dead, and the game is up, and the Kingdom is in ruins. "Play the man!" The European soldiers of every nation are showing the world in their own sphere what it means to play the man. Some of us are becoming almost afraid to call ourselves soldiers of Jesus when we see what a true soldier really is. Think of it! Think of his readiness for the front! Think of his laughter in sacrifice! Think of his song in the midst of danger andpain! Think of his endurance even unto death! And then, think how we stand up and sing "Onward, Christian soldiers, marching as to war"! And shall we funk in the day of darkness and disaster, and after months of appalling bloodshed and woe shall we talk as if the campaign of righteousness were ended, and the Kingdom of Jesus is overturned? Let us stop this kind of talk. Let us silence this sort of fear. Let us crush this type of disloyalty. It is an insult to our flag; it is a dishonour to our Lord.
"Quit you like men, be strong!" Put strength into everything, and do everything strongly. Do not let us speak or serve in a faint, lax, irresolute, anæmic, dying sort of way. "Be strong!" Be strong in your prayers. Be strong in your moral and spiritual ambitions. Be strong in your visions and hopes. Be strong in your beneficence; strengthen it to the vigour of sacrifice. And if there be a devil, as more than ever I believe there is, let the Church surprise him by her strength. Let her turn the day of calamity into the day of opportunity. Let her transfigure the hour of disaster into thehour of deeper consecration. Let us make new vows. Let us enter into new devotion. Let us exercise ourselves in new chivalry. Let us go out in new ways of sacrifice. My brethren, God is not dead! "Watch ye, stand fast in the faith, quit you like men, be strong!"
"Stand up, stand up for Jesus!The trumpet call obey;Forth to the mighty conflictIn this His glorious day.Ye that are men now serve HimAgainst unnumbered foes,Let courage rise with dangerAnd strength to strength oppose."Stand up, stand up for Jesus!Ye soldiers of the Cross.Lift high His royal banner,It must not suffer loss.From victory unto victoryHis army shall He lead,Till every foe is vanquished,And Christ is Lord indeed!"
"Stand up, stand up for Jesus!The trumpet call obey;Forth to the mighty conflictIn this His glorious day.Ye that are men now serve HimAgainst unnumbered foes,Let courage rise with dangerAnd strength to strength oppose."Stand up, stand up for Jesus!Ye soldiers of the Cross.Lift high His royal banner,It must not suffer loss.From victory unto victoryHis army shall He lead,Till every foe is vanquished,And Christ is Lord indeed!"