Chapter 3

Let me repeat then with all the emphasis possible that as certainly as you need to trust Jesus Christ for your soul's salvation, you also need to receive this power of the Holy Spirit to work that salvation out _in your present life_.

A Double Center.

It has helped me greatly in understanding the Master's insistent emphasis upon the promise of power to keep clearly in mind that the christian system of truth revolves around a double center. It is illustrated best not by a circle with its single center, but by an ellipse with its twin centers. There are two central truths--not one, but two. The first of the two is grained deep down in the common Christian teaching and understanding. If I should ask any group of Sabbath school children in this town, next Sabbath morning, the question: What is the most important thing we christians believe? Amid the great variety in the form of answer would come, in substance, without doubt, this reply: "_The blood of Jesus Christ cleanseth from all sin._" And they would be right. But there is a second truth--very reverently and thoughtfully let me say--of _equal importance_ with that; namely, this: _the Holy Spirit empowereth against all sin, and for life and service_. These two truths are co-ordinate. They run in parallel lines. They belong together. They are really two halves of the one great truth. But this second half needs emphasis, because it has not always been put into its proper place beside the other.

Jesus died on the cross to make freedom from sin _possible_. The Holy Spirit dwells within me to make freedom from sin _actual_. The Holy Spirit does _in_ me what Jesus did _for_ me. The Lord Jesus makes a deposit in the bank on my account. The Spirit checks the money out and puts it into my hands. Jesus does in me now by His Spirit what He did for me centuries ago on the cross, in His person.

Now these two truths, or two parts of the same truth, go together in God's plan, but, with some exceptions, have not gone together in men's experience. That explains why so many christian lives are a failure and a reproach. The Church of Christ has been gazing so intently upon the hill of the cross with its blood-red message of sin and love, that it has largely lost sight of the Ascension Mount with its legacy of power. We have been so enwrapt with that marvelous scene on Calvary--and what wonder!--that we have allowed ourselves to lose the intense significance of Pentecost. That last victorious shout--"It is finished"--has been crowding out in our ears its counterpart--the equally victorious cry of Olivet--"_All power hath been given unto Me._"

The christian's range of vision must always take in two hill-tops--Calvary and Olivet. Calvary--sin conquered through the blood of Jesus, a matter of history. Olivet--sin conquered through the power of Jesus, a matter of experience. When the subject is spoken of, we are apt to say: "Yes, that is correct. I understand that." But _do_ we understand it in our _experience_? So certainly as I must trust Jesus as my Saviour so certainly must I constantly yield my life to the control of the Spirit of Jesus if I am to find real the practical power of His salvation.

As surely as men are now urged to accept Jesus as the great step in life, so surely should they be instructed to yield themselves to the Holy Spirit's control that Jesus' plan for their lives may be carried through.

You remember in the olden time the Hebrew men were required to appear before God in the appointed place three times during the year. At the Passover, and at Pentecost, and again at the harvest home feast of Tabernacles. So it is required of every man of us who would fit his life into God's plan that he shall first of all come to the Passover feast, where Christ our Passover is sacrificed for us. And then that he shall as certainly come to the great Pentecost feast, or feast of first fruits where a glorified Passover Lamb breathes down His Spirit of power into the life. And then he is sure to have a constant attendance at a first-fruits feast all his days, with a great harvest home festival at the end.

I said there were two central truths. Will you notice that the gospels put it also in this way, that _Jesus came to do two things_--not one thing, but _two_ things--in working out our salvation. That the first is dependent for its practical power upon the second, and the second is the completing or carrying into effect of the power of the first. That the first--let me say it with great reverence--is valueless without the second.

What _was_ Jesus' mission? Would you not expect His forerunner to understand it? Listen, then, to his words. When questioned specifically by the official deputation sent from the national leaders at Jerusalem, he pointed to Jesus, and declared that He had come for a two-fold purpose. Listen: "Behold the Lamb of God who beareth away the sin of the world"; and then he added, and the word comes to us with the peculiar emphasis of repetition by each of the four gospel scribes--"this is He that baptizeth with the Holy Spirit." That was spoken to them originally without doubt in a national sense. It just as surely applies to every one of us in a personal sense.

Mark also the emphasis of _Jesus' own teachings_ regarding this second part of His mission. At the very beginning He spoke the decided words about the necessity of being born of the Spirit. And we are all impressed with that fact. But observe that several times, in the brief gospel record, He refers the disciples to the overshadowing importance of the _Spirit's control in the life_. And that He devotes a large part of that last long confidential talk which John records, to this special subject, pointing out the new experiences to come with the coming of the Spirit, and holding out to them as the greatest evidence of His own love _the promise of power_.

It adds intense emphasis to all this to note that Jesus Himself, very Son of God, was in that wonderful human life of His utterly dependent upon the Holy Spirit. At the very outset, before venturing upon a single act or word of His appointed ministry, He waits at the Jordan waters, until the promised anointing of power came. What a picture does that prayerfully waiting Jesus present to powerless men to-day! From that moment every bit and part of His life was under the control of that Holy Spirit. Impelled into the wilderness for that fierce set-to with Satan, coming back to Galilee within the power of the Spirit, He himself clearly stated more than once, that it was through this anointing that He preached, and taught, and healed, and cast out demons. The writer to the Hebrews assures us that it was through the power of the Eternal Spirit that He was enabled to go through the awful experiences of Gethsemane and Calvary. And Luke adds that it was through the same empowering Spirit that He gave commandment to the apostles for the stupendous task of world-wide evangelization. And then at the very last referring them to that life of His, He said: "As the father hath sent Me even so send I you." Let me ask if He, very God of very God, yet in His earthly life intensely human, needed that anointing, do not we? If He waited for that experience before venturing upon any service, shall not you and I?

But we must turn to the book of Acts to get fully within the grip of this truth. For it, with the epistles fitting into it, is peculiarly the _Holy Spirit book_, even as the Old Testament is the _Jehovah book_ and the gospels with Revelation the _Jesus book_. The climax of the gospels is in the Acts. What is promised in the gospels is _experienced_ in the Acts.

Jesus is dominant in the gospels; the Spirit of Jesus in the Acts. He is the only continuous personality from first to last. He is the common denominator of the book. The first twelve chapters group about Peter, the remaining sixteen about Paul, but distinctly above both they all group about the Holy Spirit. He is the one dominant factor throughout. The first fourth of the book is fairly aflame with His presence at the center--Jerusalem. Thence out to Samaria, and through the Cornelius door to the whole outer non-Jewish world; at Antioch the new center, and thence through the uttermost parts of the Roman empire into its heart, His is the presence recognized and obeyed. He is ceaselessly guiding, empowering, inspiring, checking, controlling clear to the abrupt end. His is the one mastering personality. And everywhere His presence is a transforming presence. Nothing short of startling is the change in Peter, in the attitude of the Jerusalem thousands, in the persecutor Saul, in the spirit of these disciples, in the unprecedented and unparalleled unselfishness shown. It is revolutionary. Ah! it was meant to be so. This book is the living illustration of what Jesus meant by His teaching regarding His successor. It becomes also an acted illustration of what the personal christian life is meant to be.

The Spirit's presence and the necessity of His control is deep-grained in the consciousness of the leaders in this book. Leaving the stirring scenes at the capital the eighth chapter takes us down to Samaria. Multitudes have been led to believe through the preaching of a man who has been chosen to look after the business matters of the church. Peter and John are sent down to aid the new movement. Note that their very first concern is to spend time in prayer that this great company may receive the Holy Spirit.

The next chapter shifts the scene to Damascus. A man unknown save for this incident is sent as God's messenger to Saul. As he lays his hand upon this chosen man and speaks the light-giving words he instinctively adds, "and be filled with the Holy Spirit." That is not recorded as a part of what he had been told to do. But plainly this humble man of God believes that that is the essential element in Saul's preparation for his great work.

In the tenth chapter the Holy Spirit's action with Cornelius completely upsets the life-long, rock-rooted ideas of these intensely national, and intensely exclusive Jews. Yet it is accepted as final.

With what quaint simplicity does the thirteenth chapter tell of the Holy Spirit's initiation of those great missionary journeys of Paul from the new center of world evangelization? "the Holy Spirit said, etc." And how like it is the language of James in delivering the judgment of the first church council:--"it seemed good to the Holy Spirit and to us."

Paul's conviction is very plain from numerous references in those wonderful heart-searching and heart-revealing letters of his. But one instance in this Book of Acts will serve as a fair illustration of his teaching and habit. It is in the nineteenth chapter. In his travels he has come as far as to Ephesus, and finds there a small company of earnest disciples. They are strangers to him. He longs to help them, but must first find their need. At once he puts a question to them. A question may be a great revealer. This one reveals his own conception of what must be the pivotal experience of every true follower of Jesus. He asks: "Did ye receive the Holy Spirit when ye believed?"

But they had been poorly instructed, like many others since, and were not clear just what he meant. They had received the baptism of John--a baptism of repentance; but not the baptism of Jesus--a baptism of power. And Paul at once gives himself up to instructing and then praying with them until the promised gift is graciously bestowed. That is the last we hear of those twelve persons. Some of them may have been women. Some may have come to be leaders in that great Ephesian Church. But of that nothing is said. The emphasis remains on the fact that in Paul's mind because they were followers of the Lord Jesus they must have this empowering experience of the Holy Spirit's infilling.

Plainly in this Book of Acts the pivot on which all else rests and turns is the unhindered presence of the Holy Spirit.

Five Essentials.

If you will stop a while to think into it you will find that a rightly rounded christian life has five essential characteristics. I mean essential in the same sense as that light is an essential to the eye. The eye's seeing depends wholly on light. If it does not see light, by and by, it cannot see light. The ear that hears no sound loses the power to hear sound. Light is essential to the healthful eye: sound to the ear: air to the lungs: blood to the heart. Just as really are these five things essential to a strong healthful christian life.

The _second_ of these is a heart-love for the old Book of God. Not reading it as a duty--taking a chapter at night because you feel you must. I do not mean that just now. But reading it because you _love_ to; as you would a love letter or a letter from home. Thinking about it as the writer of the one hundred and nineteenth psalm did. Listen to him for a moment in that one psalm, talking about this book: "I delight," "I will delight," "My delight"--in all nine times. "I love," "Oh! how I love," "I do love," "Consider how I love," "I love exceedingly," again nine times in all. "I have longed," "My eyes fail," "My soul breaketh," speaking of the intensity of his desire to get alone with the book. "Sweeter than honey," "As great spoil," "As much as all riches," "Better than thousands of gold," "Above gold, yea, above fine gold." And all that packed into less than two leaves. Do you love this Book like that? Would you like to? Wait a moment.

The _third_ essential is right habits of prayer. Living a veritable life of prayer. Making prayer the chief part not alone of your life, but of your service. Having answers to prayer as a constant experience. Being like the young man in a conference in India, who said, "I used to pray three times a day: Now I pray only once a day, and that is _all_ day." Feet busy all the day, hands ceaselessly active, head full of matters of business, but the heart never out of communication with Him. Has prayer become to you like that? Would you have it so? Wait a moment.

The _fourth_ essential is a pure, earnest, unselfish life. Our lives are the strongest part of us--or else the weakest. A man knows the least of the influence of his own life. Life is not mere length of time but the daily web of character we unconsciously weave. Our thoughts, imaginations, purposes, motives, love, will, are the under threads: our words, tone of voice, looks, acts, habits are the upper threads: and the passing moment is the shuttle swiftly, ceaselessly, relentlessly, weaving those threads into a web, and that web is life. It is woven, not by our wishing, or willing, but irresistibly, unavoidably, woven by what we _are_, moment by moment, hour after hour. What is your life weaving out? Is it attractive because of the power in it of _His_ presence? Would you have it so? Would you know the secret of a life marked by the strange beauty of humility, and fragrant with the odor of _His_ presence? Wait just a moment.

The _fifth_ essential is a passion for winning others one by one to the Lord Jesus. A passion, I say. I may use no weaker word than that. A passion burning with the steady flame of anthracite. A passion for _winning_: not driving, nor dragging, but drawing men. I am not talking about preachers just now, as preachers, but about every one of us. Do you know the peculiar delight there is in winning the fellow by your side, the girl in your social circle, to Jesus Christ? No? Ah, you have missed half your life! Would you have such an intense passion as that, thrilling your heart, and inspiring your life, and know how to do it skillfully and tactfully?

Let me tell you with my heart that the secret not only of this, but of all four of these essentials I have named lies in the first one which I have not yet named, and grows out of it. Given the first the others will follow as day follows the rising sun.

What is the first great essential? It is this--the unrestrained, unhindered, controlling presence in the heart of the Holy Spirit. It is allowing Jesus' other Self, the Holy Spirit, to take full possession and maintain a loving but absolute monopoly of all your powers.

Tarry.

My friend, have you received this promised power? Is there a growing up of those four things within you by His grace? Does the Holy Spirit have freeness of sway in you? Are you conscious of the fullness of His love and power--conscious enough to know how much there is beyond of which you are not conscious? Does your heart say, "No." Well, things may be moving smoothly in that church of which you are pastor, and in that school over which you preside. Business may be in a satisfactory condition. Your standing in society may be quite pleasing. Your plans working out well. The family may be growing up around you as you had hoped. But let me say to you very kindly but very plainly _your life thus far is a failure_. You have been succeeding splendidly it may be in a great many important matters, but they are _the details_ and in the main issue you have failed utterly.

And to you to-night I bring one message--the Master's Olivet message--"_tarry ye_." No need of tarrying, as with these disciples, for _God_ to do something. His part has been done, and splendidly done. And He waits now upon you. But tarry until you are willing to put out of your life what displeases Him, no matter what that may mean to you. Tarry until your eyesight is corrected; until your will is surrendered. Tarry that you may start the habit of tarrying, for those two Olivet words, "Go" and "tarry," will become the even-balancing law of your new life. A constant going to do His will; a continual tarrying to find out His will. Tarry to get your ears cleared and quieted so you can learn to recognize that low voice of His. Tarry earnestly, steadily until that touch of power comes to change, and cleanse, and quiet, and to give you a totally new conception of what power is. Then you can understand the experience of the one who wrote:--

"My hands were filled with many things That I did precious hold, As any treasure of a king's-- Silver, or gems, or gold. The Master came and _touched_ my hands, (The scars were in His own) And at His feet my treasures sweet Fell shattered, one by one. 'I must have empty hands,' said He, 'Wherewith to work My works through thee.'

"My hands were stained with marks of toil, Defiled with dust of earth; And I my work did ofttimes soil, And render little worth. The Master came and _touched_ my hands, (And crimson were His own) But when, amazed, on mine I gazed, Lo! every stain was gone. 'I must have cleansed hands,' said He, 'Wherewith to work My works through thee.'

"My hands were growing feverish And cumbered with much care! Trembling with haste and eagerness, Nor folded oft in prayer. The Master came and _touched_ my hands, (With healing in His own) And calm and still to do His will They grew--the fever gone. 'I must have quiet hands,' said He, 'Wherewith to work My works for Me.'

"My hands were strong in fancied strength, But not in power divine, And bold to take up tasks at length, That were not His but mine. The Master came and _touched_ my hands, (And might was in His own!) But mine since then have powerless been, _Save His are laid thereon_. 'And it is only thus,' said He, 'That I can work My works through thee.'"

FOOTNOTES:

[3] Gal., 5:22.

THE CHANNEL OF POWER.

A Word that Sticks and Stings.

I suppose everyone here can think of three or four persons whom he loves or regards highly, who are not christians. Can you? Perhaps in your own home circle, or in the circle of your close friends. They may be nice people, cultured, lovable, delightful companions, fond of music and good books, and all that; but this is true of them, that they do not trust and confess Jesus as a personal Savior. Can you think of such persons in your own circle? I am going to wait a few moments in silence while you recall them to mind, if you will--Can you see their faces? Are their names clear to your minds?

Now I want to talk with you a little while to-night, not about the whole world, but just about these three or four dear friends of yours. I am going to suppose them lovely people in personal contact, cultured, and kindly, and intelligent, and of good habits even though all that may not be true of all of them. And, I want to ask you a question--God's question--about them. You remember God put His hand upon Cain's arm, and, looking into his face, said: "Where is Abel, thy brother?" I want to ask you that question. Where are these four friends? Not where are they socially, nor financially, nor educationally. These are important questions. But they are less important than this other question: Where are they as touching _Him_? Where are they as regards the best life here, and the longer life beyond this one?

And I shall not ask you what you think about it. For I am not concerned just now with what you think. Nor shall I tell you what I think. For I am not here to tell you what I think, but to bring a message from the Master as plainly and kindly as I can. So I shall ask you to notice what this old book of God says about these friends of yours. It is full of statements regarding them. I can take time for only a few.

Turn, for instance, to the last chapter of Mark's Gospel, and the sixteenth verse, and you will find these words: "He that believeth and is baptized shall be saved; he that believeth not shall be--." You know the last word of that sentence. It is an ugly word. I dislike intensely to think it, much less repeat it. It is one of those blunt, sharp, Anglo-Saxon words that stick and sting. I wish I had a tenderer tone of voice, in which to repeat it, and then only in a low whisper--it is so awful--"_damned_."

Let me ask you very gently: Does the first part of that sentence--"he that believeth--trusteth--not," does that describe the four friends you are thinking of now? And please remember that that word "believeth" does not mean the assent of the mind to a form of creed: never that: but the assent of the heart to a person: always that. "Yes," you say "I'm afraid it does: that is just the one thing. He is thoughtful and gentlemanly; she is kind and good; but they do not trust Jesus Christ personally." Then let me add, very kindly, but very plainly, if the first part is an accurate description of your friends, the second part is meant to apply to them, too, would you not say? And that is an awful thing to say.

What a strange book this Bible is! It makes such radical statements, and uses such unpleasant words that grate on the nerves, and startle the ear. No man would have dared of himself to write such statements.

I remember one time visiting a friend in Boston, engaged in christian work there; an earnest man. We were talking one day about this very thing and I recall saying: "Do you really believe that what the Bible says about these people can be true? Because if it is you and I should be tremendously stirred up over it." And I recall distinctly his reply, after a moment's pause, "Well, their condition certainly will be unfortunate." _Unfortunate!_ That is the Bostonese of it. That is a much less disagreeable word. It has a smoother finish--a sort of polish--to it. It does not jar on your feelings so. But this book uses a very different word from that, a word that must grate harshly upon every ear here.