ANOINTED AND STABLISHED
"Now He which stablisheth us with you in Christ, and hath anointed us, is G.o.d."--2 COR. i. 21.
The connection in which these words occur is a remarkable ill.u.s.tration of the Apostle"s habit of looking at the most trivial things in the light of the highest truths. He had been obliged, as the context informs us, to abandon an intended visit to Corinth. The miserable crew of antagonists, who yelped at his heels all his life, seized this change of purpose as the occasion for a double-barrelled charge. They said he was either fickle and infirm of purpose, or insincere, and saying "Yea" with one side of his mouth and "Nay" with the other. He rebuts this accusation with apparently quite disproportionate vehemence and great solemnity. He points in the context to the faithfulness of G.o.d, to the firm Gospel which he had preached, to G.o.d"s great "Yea!" as his answer. He says in effect, "How could I, with such a word burning in my heart, move in a region of equivocation and double-dealing; or how could I, whose whole being is saturated with so firm and stable a Gospel, be unreliable and fickle? The message must make the messenger like itself. Communion with a faithful G.o.d must make faith-keeping men; the certainties of G.o.d"s "Yea," and the cert.i.tudes of our "Amen," must influence our characters." And so to suppose that a man, influenced by Christianity, is a weak, double-dealing, unsteadfast man is a contradiction in terms. In the text he carries his argument a step further, and points, not only to the power of the Gospel to steady and confirm, but also to the fact that G.o.d Himself communicates to the believing soul Christian stability by the anointing which He bestows.
So, then, we have in these words the declaration that inflexible, immovable steadfastness is a mark of a Christian, and that this Christian steadfastness, without which there is no Christianity worth the naming, is a direct gift from G.o.d Himself by means of that great anointing which He confers upon men. To that thought, in one or two of its aspects, I ask your attention.
I. Notice the deep source of this Christian steadfastness.
The language of the original, carefully considered, seems to me to bear this interpretation, that the "anointing" of the second clause is the means of the "establishing" of the first--that is to say, that G.o.d confers Christian steadfastness of character by the bestowment of the unction of His Divine Spirit.
Now notice how deep Paul digs in order to get a foundation for a common virtue. There are many ways by which men may cultivate the tenacity and steadfastness of purpose which ought to mark us all.
Much discipline may be brought to bear in order to secure that; but the text says that the deepest ground upon which it can be rested is nothing less divine and solemn than this, the actual communication to men, to feeble, vacillating, fluctuating wills, and treacherous, wayward, wandering hearts, of the strength and fixedness which are given by G.o.d"s own Spirit.
I suppose I need not remind you that from beginning to end of Scripture, "anointing" is taken as the symbol of the communication of a true divine influence. The oil poured on the head of prophet, priest, and king was but the expression of the communication to the recipient of a divine influence which fitted him as well as designated him, for the office that he filled. And although it is aside from my present purpose, I may just, in a sentence, point to the felicity of the emblem. The flowing oil smoothes the surface upon which it is spread, supples the limbs, and is nutritive and illuminating; thus giving an appropriate emblem of the secret, silent, quickening, nourishing, enlightening influences of that Spirit which G.o.d gives to all His sons.
And inasmuch as here this oil of the Divine Spirit is stated as being the true ground and basis of Christian steadfastness, it is obvious that the anointing intended cannot be that of mere designation to, and inspiration for, apostolic or other office, but must be the universal possession of all Christian men and women. "Ye," says another Apostle, speaking to the whole democracy of the Christian Church, and not to any little group of selected aristocrats therein--"ye have an unction from the Holy One," and every man and woman who has a living grasp of the living Christ, receives from Him this great gift.
Then, notice further that this anointing by a Divine Spirit, which is a true source of life to those that possess it, is derived from, and parallel with, Christ"s anointing. We use the word "Christ" as a proper name, and forget what it means. The "Christ" is _the Anointed One_. And do you think that it was a mere accident, or the result of a scanty vocabulary, which compelled the Apostle, in these two contiguous clauses, to use cognate words when he said:--"He that establisheth us with you in the _Anointed_, and hath _anointed_ us, is G.o.d"? Did he not mean to say thereby, "Each of you in a very true sense, if you are a Christian, is a _Christ_"? You, too, are anointed; you, too, are G.o.d"s Messiahs. On you in a measure the same Spirit rests which dwelt without measure in Him. The chief of Christ"s gifts to the Church is the gift of His own life. All His brethren are anointed with the oil that was poured upon His head, even as the oil upon Aaron"s locks percolated to the very skirts of his garments. Being anointed with the anointing which was on Him, all His people may claim an ident.i.ty of nature, may hope for an ident.i.ty of destiny, and are bound to a prolongation of part of His function and a similarity of character. If He by that anointing was made Prophet, Priest, and King for the world, all His children partake of these offices in subordinate but real fashion, and are prophets to make G.o.d known to men, priests to offer up spiritual sacrifices, and kings at least over themselves, and, if they will, over a world which obeys and serves those that serve and love G.o.d. Ye are anointed--"Messiahs" and "Christs," by derivation of the life of Jesus Christ.
And if these things be true, it is plain enough how this divine unction, which is granted to all Christians, lies at the root of steadfastness.
We talk a great deal about the gentleness of Christ; we cannot celebrate it too much, but we may forget that it is the gentleness of strength. We do not sufficiently mark the masculine features in that character, the tremendous tenacity of will, the inflexible fixedness of purpose, the irremovable constancy of obedience in the face of all temptations to the contrary. The figure that rises before us is that of the Christ yearning over weaklings far oftener than it is that of the Christ with knitted brow, and tightened lips, and far-off gazing eye, "steadfastly setting His face to go to Jerusalem," and followed as He pressed up the rocky road from Jericho, by that wondering group, astonished at the rigidity of purpose that was stamped on His features. That Christ gives us His Spirit to make us tenacious, constant, righteously obstinate, inflexible in the pursuit of all that is lovely and of good report, like Himself. That Divine Spirit will cure the fickleness of our natures; for our wills are never fixed till they are fixed in obedience, and never free until they elect to serve Him. That Divine Spirit will cure the wandering of our hearts and bind us to Himself. It will lift us above the selfish and cowardly dependence on externals and surroundings, men and things, in which we are all tempted to live. We are all too like aneroid barometers, that go up and down with every variation of a foot or two in our level, but if we have the Spirit of Christ dwelling in us, it will cut the bonds that bind us to the world, and give us possession of a deeper love than can be sustained by, or is derived from, these superficial sources. The true possession of the Divine Spirit, if I might use such a metaphor, sets a man on an insulating stool, and all the currents that move round about him are powerless to reach him. If we have that Divine Spirit within us, it will give us an experience of the preciousness and the truth, the cert.i.tude and the sweetness, of Christ"s Gospel, which will make it impossible that we should ever cast away the confidence which has such "recompense of reward." No man will be surely bound to the truth and person of Christ with bonds that cannot be snapped, except he who in his heart has the knowledge of Him which is possession, and by the gift of the Divine Spirit is knit to Jesus Christ.
So, dear friends, whilst the world is full of wise words about steadfastness, and exalts determination of character and fixity of purpose, rightly, as the basis of much good, our Gospel comes to us poor, light, thistledown creatures, and lets us see how we can be steadfast and settled by being fastened to a steadfast and settled Christ. When storms are raging they lash light articles on deck to holdfasts. Let us lash ourselves to the abiding Christ, and we, too, shall abide.
II. In the next place, notice the aim or purpose of this Christian steadfastness.
"He stablisheth us with you in Christ," or as the original has it even more significantly, _into_ or "_unto_ Christ." Now that seems to me to imply two things--first, that our steadfastness, made possible by our possession of that Divine Spirit, is steadfastness in our relations to Jesus Christ. We are established in reference or in regard to Him. In other words, what Paul here means is, first, a fixed conviction of the truth that He is the Christ, the Son of G.o.d, the Saviour of the world, and my Saviour. That is the first step. Men who are steadfast without their intellect guiding and settling the steadfastness are not steadfast, but obstinate and pigheaded. We are meant to be guided by our understandings, and no fixity is anything better than the immobility of a stone, unless it be based upon a distinct and whole-brained intellectual acceptance of Jesus Christ as the All-in-all for us, for life and death, for inward and outward being.
Paul means, next, a steadfastness in regard to Christ in our trust and love. Surely if from Him there is for ever streaming out an unbroken flow of tenderness, there should be ever on our sides an equally unbroken opening of our hearts for the reception of His love, and an equally uninterrupted response to it in our grateful affection. There can be no more d.a.m.ning condemnation of the vacillations and fluctuations of Christian men"s affections than the steadfastness of Christ"s love to them. He loves ever; He is unalterable in the communication and effluence of His heart. Surely it is most fitting that we should be steadfast in our devotion and answering love to Him. And Paul means not only fixedness of intellectual conviction and continuity of loving response, but also habitual obedience, which is always ready to do His will.
So we should answer His "Yea!" with our "Amen!" and having an unchanging Christ to rest upon, we should rest upon Him unchanging.
The broken, fluctuating affections and trusts and obediences which mark so much of the average Christian life of this day are only too sad proofs of how scant our possession of that Spirit of steadfastness must be supposed to be. G.o.d"s "Yea" is answered by our faltering "Amen"; G.o.d"s truth is hesitatingly accepted; G.o.d"s love is partially returned; G.o.d"s work is slothfully and negligently done.
"Be ye steadfast, unmovable, always abounding in the work of the Lord."
Another thought is suggested by these words--viz. that such steadfastness as we have been trying to describe has for its result a deeper penetration into Jesus Christ and a fuller possession of Him.
The only way by which we can grow nearer and nearer to our Lord is by steadfastly keeping beside Him. You cannot get the spirit of a landscape unless you sit down and gaze, and let it soak into you. The cheap tripper never sees the lake. You cannot get to know a man until you summer and winter with him. No subject worth studying opens itself to the hasty glance. Was it not Sir Isaac Newton who used to say, "I have no genius, but I keep a subject before me"? "Abide in Me; as the branch cannot bear fruit except it abide in the vine, no more can ye except ye abide in Me." Continuous, steadfast adhesion to Him is the condition of growing up into His likeness, and receiving more and more of His beauty into our waiting hearts. "Wait on the Lord; wait, I say, on the Lord."
III. Lastly, notice the very humble and commonplace sphere in which the Christian steadfastness manifests itself.
It was nothing of more importance than that Paul had said he was going to Corinth, and did not, on which he brings all this array of great principles to bear. From which I gather just this thought, that the highest gifts of G.o.d"s grace and the greatest truths of G.o.d"s Word are meant to regulate the tiniest things in our daily life. It is no degradation to the lightning to have to carry messages. It is no profanation of the sun to gather its rays into a burning gla.s.s to light a kitchen fire with. And it is no unworthy use of the Divine Spirit that G.o.d gives to His children, to say it will keep a man from hasty and precipitate decisions as to little things in life, and from chopping and changing about, with a levity of purpose and without a sufficient reason. If our religion is not going to influence the trifles, what is it going to influence? Our life is made up of trifles, and if these are not its field, where is its field? You may be quite sure that, if your religion does not influence the little things, it will never influence the great ones. If it has not power enough to guide the horses when they are at a slow, sober walk, what do you think it will do when they are at a gallop and plunging? "He that is faithful in that which is least is faithful also in much." So let us see to two things--first, that all our religion is worked into our life, for only so much of it as is so inwrought is our religion--and, second, that all our life is brought under the sway of motives derived from our religion: for only in proportion as it is, will it be pure and good.
And as regards this special virtue and prime quality of steadfastness and fixedness of purpose, you can do no good in the world without it.
Unless a man can hold his own, and turn an obstinate negative to the temptations that lie thick about him, he will never come to any good at all, either in this life or in the next. The basis of all excellence is a wholesome disregard of externals, and the cultivation of a strong self-reliant and self-centred, because G.o.d-trusting and Christ-centred, will. And I tell you, especially you young men and women, if you want to do or be anything worth doing or being, you must try to get your natures hardened into being "steadfast, unmovable." There is only one infallible way of doing it, and that is to let the "strong Son of G.o.d" live in you, and in Him to find your strength for resistance, your strength for obedience, your strength for submission. "I have set the Lord always before me; because He is at my right hand, I shall not be moved."
There are two types of men in the world. The one has his emblem in the chaff, rootless, with no hold, swept out of the threshing-floor by every gust of wind. That the picture of many whose principles lie at the mercy of the babble of tongues round about them, whose rect.i.tude goes at a puff of temptation, like the smoke out of a chimney when the wind blows; who have no will for what is good, but live as it happens. The other type of man has his emblem in the tree, rooted deep, and therefore rising high, with its roots going as far underground as its branches spread in the blue, and therefore green of leaf and rich of fruit "We are made partakers of Christ if we hold fast the beginning of our confidence, steadfast until the end."
SEAL AND EARNEST
"Who hath also sealed us, and given the earnest of the Spirit in our hearts."--2 COR. i. 23.
There are three strong metaphors in this and the preceding verse--"anointing," "sealing," and "giving the earnest"--all of which find their reality in the same divine act. These three metaphors all refer to the same subject, and what that subject is is sufficiently explained in the last of them. The "earnest" consists of "the Spirit in our hearts," and the same explanation might have been appended to both the preceding clauses, for the "anointing" is the anointing of the Spirit, and the "seal" is the seal of the Spirit. Further, these three metaphors all refer to one and the same act. They are not three things, but three aspects of one thing, just as a sunbeam might be regarded either as the source of warmth, or of light, or of chemical action. So the one gift of the one Spirit, "anoints," "seals," and is the "earnest." Further, these three metaphors all declare a universal prerogative of Christians. Every man that loves Jesus Christ has the Spirit in the measure of his faith," and if any man have not the Spirit of Christ he is none of His."
I. Note the first metaphor in the text--the "seal" of the Spirit.
A seal is impressed upon a recipient material made soft by warmth, in order to leave there a copy of itself. Now it is not fanciful, nor riding a metaphor to death, when I dwell upon these features of the emblem in order to suggest their a.n.a.logies in Christian life. The Spirit of G.o.d comes into our spirits, and by gentle contact impresses upon the material, which was intractable until it was melted by the genial warmth of faith and love, the likeness of Himself, but yet so as that prominences correspond to the hollows, and what is in relief in the one is sunk in the other. Expand that general statement for a moment or two.
The effect of all the divine indwelling, which is the characteristic gift of Christ to every Christian soul, is to mould the recipient into the image of the divine inhabitant. There is in the human spirit--such are its dignity amidst its ruins, and its n.o.bility shining through its degradation--a capacity of receiving that image of G.o.d which consists not only in voluntary and intelligent action and the consciousness of personal being, but in the love of the things that are fair, and in righteousness, and true holiness. His Spirit, entering into a heart, will make that heart wise with its own wisdom, strong with some infusion of its own strength, gracious with some drops of its own grace, gentle with some softening from its own gentleness, holy with some purity reflected from its own transcendent whiteness. The Spirit, which is life, moulds the heart into which it enters to a kindred, and, therefore, similar life.
There are, however, characteristics in this "seal" of the Spirit which are not so much copies as correspondences. That is to say, just as what is convex in the seal is concave in the impression, and _vice versa_, so, when that Divine Spirit comes into our spirits, its promises will excite faith, its gifts will breed desire; to every bestowment there will answer an opening receptivity. Recipient love will correspond to the love that longs to dispense, the sense of need to the divine fulness and sufficiency, emptiness to abundance, prayers to promises; the cry "Abba! Father"! the yearning consciousness of sonship, to the word "Thou art My Son"; and the upward eye of aspiration and pet.i.tion, and necessity, and waiting, to the downward glance of love bestowing itself. The open heart answers to the extended hand, and the seal which G.o.d"s Spirit impresses upon the heart that is submitted to it, has the two-fold character of resemblance in moral nature and righteousness, and of correspondence as regards the mysteries of the converse between the recipient man and the giving G.o.d.
Then, mark that the material is made capable of receiving the stamp, because it is warmed and softened. That is to say, faith must prepare the heart for the sanctifying indwelling of that Divine Spirit. The hard wax may be struck with the seal, but it leaves no trace. G.o.d does not do with man as the coiner does with his blanks, put them cold into a press, and by violence from without stamp an image upon them, but He does as men do with a seal, warms the wax first, and then, with a gentle, firm touch, leaves the likeness there. So, brother! learn this lesson: if you wish to be good, lie under the contact of the Spirit of righteousness, and see that your heart is warm.
Still further, note that this aggregate of Christian character, in likeness and correspondence, is the true sign that we belong to G.o.d.
The seal is the mark of ownership, is it not? Where the broad arrow has been impressed, everybody knows that that is royal property. And so this seal of G.o.d"s Divine Spirit, in its effects upon my character, is the one token to myself and to other people that I belong to G.o.d, and that He belongs to me. Or, to put it into plain English, the best reason for any man"s being regarded as a Christian is his possession of the likeness and correspondence to G.o.d which that Divine Spirit gives. Likeness and correspondence, I say, for the one cla.s.s of results is the more open for the observation of the world, and the other cla.s.s is of the more value for ourselves. I believe that Christian people ought to have, and are meant by that Divine Spirit dwelling in them to have, a consciousness that they are Christians and G.o.d"s children, for their own peace and rest and joy.
But you cannot use that in demonstration to other people; you may be as sure of it as you will, in your inmost hearts, but it is no sign to anybody else. And, on the other hand, there may be much of outward virtue and beauty of character which may lead other people to say about a man: "_That_ is a good Christian man, at any rate," and yet there may be in the heart an all but absolute absence of any joyful a.s.surance that we are Christ"s, and that He belongs to us. So the two facts must go together. Correspondence, the spirit of sonship which meets His taking us as sons, the faith which clasps the promise, the reception which welcomes bestowment, must be stamped upon the inward life. For the outward life there must be the manifest impress of righteousness upon my actions, if there is to be any real seal and token that I belong to Him. G.o.d writes His own name upon the men that are His. All their goodness, their gentleness, patience, hatred of evil, energy and strenuousness in service, submission in suffering, with whatsoever other radiance of human virtue may belong to them, are really "His mark!"
There is no other worth talking about, and to you Christian men I come and say, Be very sure that your professions of inward communion and happy consciousness that you are Christ"s are verified to yourself and to others by a plain outward life of righteousness like the Lord"s. Have you got that seal stamped upon your lives, like the hall-mark that says, "This is genuine silver, and no plated Brummagem stuff"? Have you got that seal of a visible righteousness and every-day purity to confirm your a.s.sertion that you belong to Christ?
Is it woven into the whole length of your being, like the scarlet thread that is spun into every Admiralty cable as a sign that it is Crown property? G.o.d"s seal, visible to me and to n.o.body else, is my consciousness that I am His; but that consciousness is vindicated and delivered from the possibility of illusion or hypocrisy, only when it is checked and fortified by the outward evidence of the holy life which the Spirit of G.o.d has wrought.
Further, this sealing, which is thus the token of G.o.d"s ownership, is also the pledge of security. A seal is stamped in order that there may be no tampering with what it seals; that it may be kept safe from all a.s.saults, thieves, and violence. And in the metaphor of our text there is included this thought, too, which is also of an intensely practical nature. For it just comes to this--our true guarantee that we shall come at last into the sweet security and safety of the perfect state is present likeness to the indwelling Spirit and present reception of divine grace. The seal is the pledge of security, just because it is the mark of ownership. When, by G.o.d"s Spirit dwelling in us, we are led to love the things that are fair, and to long after more possession of whatever things are of good report, that is like G.o.d"s hoisting His flag upon a newly-annexed territory. And is He going to be so careless in the preservation of His property as that He will allow that which is thus acquired to slip away from Him? Does He account us as of so small value as to hold us with so slack a hand? But no man has a right to rest on the a.s.surance of G.o.d"s saving him into the heavenly kingdom, unless He is saving him at this moment from the devil and his own evil heart. And, therefore, I say the Christian character, in its outward manifestations and in its sweet inward secrets of communion, is the guarantee that we shall not fall. Rest upon Him, and He will hold you up. We are "kept by the power of G.o.d unto salvation," and that power keeps us and that final salvation becomes ours, "through faith."
II. Now, secondly, turn to the other emblem, that "earnest" which consists in like manner "of the Spirit."
The "earnest," of course, is a small portion of purchase-money, or wages, or contract-money, which is given at the making of a bargain, as an a.s.surance that the whole amount will be paid in due time. And, says the Apostle, this seal is also an earnest. It not only makes certain G.o.d"s ownership and guarantees the security of those on whom it is impressed, but it also points onwards to the future, and at once guarantees that, and to a large extent reveals the nature of it.
So, then, we have here two thoughts on which I touch.
The Christian character and experience are the earnest of the inheritance, in the sense of being its guarantee, inasmuch as the experiences of the Christian life here are plainly immortal. The Resurrection of Jesus Christ from the dead is the objective and external proof of a future life. The facts of the Christian life, its aspirations, its communion, its clasp of G.o.d as its very own, are the subjective and inward proofs of a future life. As a matter of fact, if you will take the Old Testament, you will see that the highest summits in it, to which the hope of immortality soared, spring directly from the experience of deep and blessed communion with the living G.o.d. When the Psalmist said "Thou wilt not leave my soul in _Sheol_; neither wilt Thou suffer Thy Holy One to see corruption," he was speaking a conviction that had been floated into his mind on the crest of a great wave of religious enjoyment and communion. And, in like manner, when the other Psalmist said, "Thou art the strength of my heart, and my portion for ever," he was speaking of the glimpse that he had got of the land that was very far off, from the height which he had climbed on the Mount of fellowship with G.o.d. And for us, I suppose that the same experience holds good. Howsoever much we may say that we believe in a future life and in a heaven, we really grasp them as facts that will be true about ourselves, in the proportion in which we are living here in direct contact and communion with G.o.d.
The conviction of immortality is the distinct and direct result of the present enjoyment of communion with Him, and it is a reasonable result. No man who has known what it is to turn himself to G.o.d with a glow of humble love, and to feel that he is not turning his face to vacuity, but to a Face that looks on him with love, can believe that anything can ever come to destroy that communion. What have faith, love, aspiration, resignation, fellowship with G.o.d, to do with death?
They cannot be cut through with the stroke that destroys physical life, any more than you can divide a sunbeam with a sword. It unites again, and the impotent edge pa.s.ses through and has effected nothing.
Death can shear asunder many bonds, but that invisible bond that unites the soul to G.o.d is of adamant, against which his scythe is in vain. Death is the grim porter that opens the door of a dark hole and herds us into it as sheep are driven into a slaughter-house. But to those who have learned what it is to lay a trusting hand in G.o.d"s hand, the grim porter is turned into the gentle damsel, who keeps the door, and opens it for light and warmth and safety to the hunted prisoner that has escaped from the dungeon of life. Death cannot touch communion, and the consciousness of communion with G.o.d is the earnest of the inheritance.
It is so for another reason also. All the results of the Divine Spirit"s sealing of the soul are manifestly incomplete, and as manifestly tend towards completeness. The engine is clearly working now at half-speed. It is obviously capable of much higher pressure than it is going at now. Those powers in the Christian man can plainly do a great deal more than they ever have done here, and are meant to do a great deal more. Is this imperfect Christianity of ours, our little faith so soon shattered, our little love so quickly disproved, our faltering resolutions, our lame performances, our earthward cleavings--are these things all that Jesus Christ"s bitter agony was for, and all that a Divine Spirit is able to make of us?
Manifestly, here is but a segment of the circle, in heaven is the perfect round; and the imperfections, so far as life is concerned, in the work of so obviously divine an Agent, cry aloud for a region where tendency shall become result, and all that it was possible for Him to make us we shall become. The road evidently leads upwards, and round that sharp corner where the black rocks come so near each other and our eyesight cannot travel, we may be sure it goes steadily up still to the top of the pa.s.s, until it reaches "the shining table-lands whereof our G.o.d Himself is Sun and Moon," and brings us all to the city set on a hill.
And, further, that divine seal is the earnest, inasmuch as itself is part of the whole. The truest and the loftiest conception that we can form of heaven is as being the perfecting of the religious experience of earth. The shilling or two, given to the servant in old-fashioned days, when he was hired, is of the same currency as the balance that he is to get when the year"s work is done. The small payment to-day comes out of the same purse, and is coined out of the same specie, and is part of the same currency of the same kingdom, as what we get when we go yonder and count the endless riches to which we have fallen heirs at last. You have but to take the faith, the love, the obedience, the communion of the highest moments of the Christian life on earth, and free them from all their limitations, subtract from them all their imperfections, multiply them to their superlative possibility, and endow them with a continual power of growth, and stretch them out to absolute eternity, and you get heaven. The earnest is of a piece with the inheritance.
So, dear brethren, here is a gift offered for us all, a gift which our feebleness sorely needs, a gift for every timid nature, for every weak will, for every man, woman, and child beset with snares and fighting with heavy tasks, the offer of a reinforcement as real and as sure to bring victory as when, on that day when the fate of Europe was determined, after long hours of conflict, the Prussian bugles blew, and the English commander knew that (with the fresh troops that came on the field) victory was made certain. So you and I may have in our hearts the Spirit of G.o.d, the spirit of strength, the spirit of love and of a sound mind, the spirit of adoption, the spirit of wisdom and of revelation in the knowledge of Him, to enlighten our darkness, to bind our hearts to Him, to quicken and energise our souls, to make the weakest among us strong, and the strong as an angel of G.o.d. And the condition on which we may get it is this simple one which the Apostle lays down; "_After that ye believed_, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance." The Christ, who is the Lord and Giver of the Spirit, has shown us how its blessed influences may be ours when, on the great day of the feast, He stood and cried with a voice that echoes across the centuries, and is meant for each of us, "If any man thirsts, let him come unto Me and drink. He that believeth in Me, out of his belly shall flow rivers of living water. This spake He of the Spirit which they that believe or Him should receive."