THE SWORD OF THE SPIRIT

_Ephesians_ vi. 14-17.

In this pa.s.sage the apostle is thinking of the Christian life as full of conflict and warfare. It needs what he calls the good soldier of Jesus Christ, and for the moment St. Paul is considering how such a soldier should be armed for such a war. He is like some knight of the Middle Ages, standing in his castle-yard and serving out to his va.s.sals the weapons they need for the battle which is near at hand. "Take all your armor," he says. "This is no holiday affair, no dress parade.

You are to fight against princ.i.p.alities and powers. So take the whole armor of G.o.d." And then he puts it into their hands. There is, however, one curious thing about this armor. It has but one offensive weapon. The soldier of Jesus Christ is given, to defend himself from his enemies, the shield of faith, the tunic of truth, the helmet of salvation; but to fight, to overcome, to disarm, he has but one weapon,--the {88} sword of the spirit. Is it possible, then, that the Spirit of G.o.d entering into a man can be to him a sword; that a man's character has this aggressive quality; that a man fights just by what he is? Yes, that seems to be the apostle's argument. Looking at all the conflicts and collisions of life, its differences of opinion, its causes to be won, he thinks that the best fighting weapon is the spirit of a man's life. Behind all argument and persuasion the only absolute argument, the final persuasion, is the simple witness of the spirit.

When a man wants to make a cause he believes in win, his aggressive force lies not in what he says about that cause, but in what that cause has made of him. He wins his victory without striking a blow when he wields the sword of the Spirit. He comes like the soft, fresh morning among us, and we simply open our windows and yield to it, greeting it with joy. It is the air we want to breathe, and we accept it as our own.

{89}

x.x.xVI

LIFE IS AN ARROW

_John_ xiv. 6.

When Jesus says: "I am the way, and the truth, and the life," he names the three things which a man must have in order to lead a straight life. Such a man must have first a way to go, and then a truth to reach, and then life enough to get there. He needs first a direction, and then an end, and then a force. Some lives have no path to go by, and some no end to go to, and some no force to make them go. Now Jesus says that the Christian life has all three. It has intention, the decision which way to go; it has determination, the finding of a truth to reach; it has power, the inner dynamic of the life of Christ. Life, as has been lately said by one of our own preachers, is like an arrow.

It must have its course, it must have its mark, and it must have the power to go.

"Life is an arrow, therefore you must know What mark to aim at, how to bend the bow, Then draw it to its head, and let it go." [1]

[1] Henry van d.y.k.e, D. D., in the _Outlook_ for Feb. 23, 1895.

{90}

x.x.xVII

THE DECLINE OF ENTHUSIASM

_Revelation_ ii. 1-7.

I do not propose to consider the character or intention of this mystical Book of Revelation. However it may be regarded, it is first of all a series of messages written in the name of the risen Christ to the churches of Asia, singling out each in turn, pointing out its special defects, and exhorting it to its special mission; and there is something so modern, or rather so universal about these messages to the churches that in spite of their strange language and figures of speech they often seem like messages to the churches of America to-day. First the word comes to the chief church of the region, at Ephesus. It was a great capital city, with much prosperity and splendor, and the church there abounded in good works. The writer appreciates all this: "I know thy works, and thy toil and patience, and that thou canst not bear evil men." It was a substantial, busy city church. What was lacking in the church {91} of Ephesus? It had fallen away, says the message, from its first enthusiasm. It had "lost its first love." The eagerness of its first conversion had gone out of it. It had settled down into the ways of an established church, with plenty of good works and good people, but with the loss of that first spontaneous, pa.s.sionate loyalty; and unless it recovered this enthusiasm "its candlestick would be removed out of its place," and its light would go out.

How modern that sounds! How precisely it is like some large church in some large city to-day, a respectable and respected and useful church, a Sunday club, a self-satisfied circle; and how it explains that mysterious way in which, in many such a large church, a sort of dry-rot seems to set in, and even where the church seems to prosper it is declining, and some day it dies! It has lost its first love, and its candle first flickers and then goes out.

Indeed, how true the same story is of many an individual inside or outside the church, perfectly respectable and entirely respected, but outgrowing his enthusiasms. He becomes, by degrees, first self-repressed and unemotional, then a cynical dilettante. How you wish he {92} would do something impulsive, impetuous, even foolish!

How you would like to detect him in an enthusiasm! His life has moved on like the river Rhine, which has its boisterous Alpine youth, and then runs more and more slowly, until in Holland we can hardly detect whether it has any current.

"It drags its slow length through the hot, dry land, And dies away in the monotonous strand."

That is the church of Ephesus, and that is the man from Ephesus, and unless they repent and regain their power of enthusiasm their light goes out. Ephesus lies there, a cl.u.s.ter of huts beside a heap of ruins, and the future of the world is with the nations and churches and people who view the world with fresh, unspoiled, appreciative hope.

{93}

x.x.xVIII

THE CROWN OF LIFE

_Revelation_ ii. 8-10.

The Church of Ephesus needed a rebuke; the Church at Smyrna needed an encouragement. The first was a prosperous, busy church, without spiritual vitality, and the prophecy was that its light should go out.

The second was a persecuted church, with much tribulation and poverty, and the promise was that for its faithfulness it should have a crown of life. And if the traveller, as he stands among the ruins of Ephesus, cannot help thinking how its candle-stick has been removed, so he must think of the reward of fidelity, as he stands among the busy docks and bustling life of Smyrna.

A crown of life! There is no discovery of experience more important in a man's life than the discovery of its legitimate rewards. A man undertakes to do the best he can with his powers and capacities, and inquires some day for the natural reward of his fidelity. Shall he have grat.i.tude, or recognition, or praise? Any one of these things may come {94} to him, but any one of them, or all of them, may elude him; and all sooner or later show themselves to be accidents of his experience, and not its natural and essential issue. Then he discovers that there is but one legitimate reward of life, and that is increase of life, more of power and capacity and vitality and effectiveness.

What is the reward of learning one's lessons? Marks, or praise, or distinction, may come of this, or they may not. The legitimate reward is simply the power to learn other lessons. The expenditure of force has increased the supply of force; the use of capacity has developed capacity. What is the reward of taking physical exercise? It is not athletic prizes, or athletic glory; it is strength. You have sought strength, and you get strength. The crown of athletic life is increase of athletic vitality. What is the reward of keeping your temper? It is the increased power of self-control. What is the reward of doing your duty as well as you can? It is the ability to do your duty better. Out of the duty faithfully done opens the way to meet the larger duty. You have been faithful over a few things, and you become the ruler over many things.

{95}

And what is the crown of the whole of life lived faithfully here? It is not a crown of gold or gems in another life; it is simply more life; a broader use of power, a healthier capacity, a larger usefulness. You are faithful unto death, through the misapprehensions and imperfections and absence of appreciation or grat.i.tude in this preparatory world, and then there is offered to you inevitably and legitimately the crown of a larger, more serviceable, more effective life.

{96}

x.x.xIX

THE HIDDEN MANNA AND THE WHITE STONE

_Revelation_ ii. 12-17.

Both of these are Jewish symbols. One refers to that food which, as Moses commanded, was kept in the sanctuary and eaten by the priest alone; the other apparently refers to a sacred stone worn by the priest, with an inscription on it known only to him. Both symbols mean to teach that the Christian believer has an immediate and personal intimacy with G.o.d. There is no sacerdotal intermediation for him. He can go straight to the altar and take of the sacred bread. He wears on his own breast the mark of G.o.d's communication. It is the doctrine of the universal priesthood of believers; the highest promise to a faithful church. But on this white stone, the message says, there is a name written which no man knoweth save he that receiveth it. How quickly that goes home to many a faithful life. Hidden from all that can be read by {97} others is the writing which one bears upon his own breast, legible only to himself and to his G.o.d. Think how hardly and carelessly people try to judge one's life, to read its characteristics of strength or weakness. Think how we all thus deal in hasty judgment, stamping our neighbors as jovial or moody, generous or selfish, as kind or stern, as sinner or saint; while all the time, deeper than any interpretation of ours can reach, there is the central sanctuary of the man's own soul, where is worn against his breast the real t.i.tle which to his own consciousness he bears, and which may quite contradict all external judgments. What is written on that interior life? What is that name you bear which no man knoweth save you;--that life of yourself which is hidden with Christ in G.o.d? That is the most solemn question which any man can ask himself as he bends to say his silent prayer.

Is it just your own name, the badge of selfishness; or is it some vow of irresponsibility,--Am I my brother's keeper?--or is it just a sheer blank white stone, marking a life without intention or character at all? Or is there perhaps written there the pure {98} demand to be of use?--"For their sakes I sanctify myself;"--or is there written on your heart the name of G.o.d, or of his Christ, so that this interior maxim reads: "I live, yet not I, but Christ that liveth in me"?

{99}

XL

THE MORNING STAR

_Revelation_ ii. 18-28.

The morning star is the symbol of promise, the sign that the dawn is not far away. Thyatira was a little place, with a weak church, with small hopes and great discouragements, much troubled by the work of a false prophetess, tempted by "the deep things of Satan," as the message says, and yet to it the promise is committed, that it shall have authority over the nations, and receive "the morning star." It was the same great promise that had been already given to the early Christians: "Fear not, little flock, for it is my Father's good pleasure to give you the kingdom." It was the same amazing optimism which made Jesus look about him, as he stood with a dozen humble followers, and say: "Lift up your eyes and look at the fields, they are white already to my harvest."

There is certainly pa.s.sing over the world in our day a great wave of intellectual and {100} spiritual discouragement and despondency. What with philosophical pessimism and social agitations and literary decadence and political corruption and moral looseness, a great many persons are beginning to feel that the end of the century is an end of faith, and are not able to discern in the darkness of the time any morning star. As one distinguished author has said: "This is not a time of the eclipse of faith, but a time of the collapse of faith." It was much the same in the times of Thyatira. There was the same luxury and self-indulgence in the Roman world, the same social restlessness, the same intellectual despondency. Now, who is it that can view these perturbations of the world with a tranquil and rational hope? I answer, that it is only he who views his own time in the light of the eternal purposes of G.o.d. The religious man is bound to be an optimist, not with the foolish optimism which blinks the facts of life; but with the sober optimism which believes that--