You will remember that I have been speaking
on the book of John and I've gotten
to the 14th chapter and then we got
to the 16th verse and then I discovered
the great interest that was being taken in
the subject of the Holy Spirit and I
began giving sermons on the Holy Spirit and
I find that I must speak tonight again
on the Holy Spirit, but I'm not going
to be able to finish tonight.
I thought I would, but I'm going to
finish and give the second part of the
sermon on how to cultivate the Spirit's companionship
next Sunday night.
I don't promise that'll be the last of
the series on the Spirit, but I think
it will be.
I thought tonight would be, but we are
not all here and I would like to,
if God will, finish this and I don't
feel as if I want to do it
tonight, so I'm going to divide it and
talk about this same thing tomorrow, I mean,
next Sunday night.
Now, I will pray the Father, said Jesus,
and he shall give you another comforter, that
he may abide with you forever.
Even the Spirit of truth, whom the world
cannot receive, because it seeth him not, neither
knoweth him.
But ye know him, for he dwelleth with
you, and shall be in you.
I will not leave you comfortless, I will
come to you.
We are like a man who owns a
property, a little poor, scrubby field, and
he works it year in and year out,
and he gets barely enough to keep himself
alive off of this little field.
But unknown to him, or at least he
is disregarding this, if he knows it or
ever knew it, that underneath his little farm
there is oil, and that if he would
only go down and reach the oil, he
could forget all those little scrubby undersized tomatoes
and those tiny little worm-eaten potatoes.
He could have riches that would put him
on the finest avenue in the finest section
of any city and let him drive a
Cadillac and own property in Florida.
But he is satisfied to grub in the
dirt of a little farm that won't produce.
The Christians are like that today.
There is oil, but we don't know it.
And so we are half-starved sheep, nibbling
over the burnt-out and eaten-over fields
and trying to grub with our fingers to
get a little crop, but nothing comes of
it.
Whereas if we only knew it and would
dig down a little, we might have fountains
of holy oil flowing that would enrich our
lives, that would change everything.
And instead of being Christians in poverty, we
would be Christians with the very riches of
God.
And I said at the beginning of this
series on the Spirit that we are being
frightened, that we have been frightened about the
Holy Spirit because we don't know who he
is.
The Holy Spirit is God, acting like God,
being himself God.
Always he is God, and whatever God would
do, that the Spirit does, that and nothing
else.
And always he is God with the same
attributes as God, no more, no less, the
same attributes as God.
He is God the Spirit, as Jesus is
God the Son, and the Father is God
the Father.
He is God, and we have no more
to be afraid of him than we have
to be afraid of Jesus if he were
to walk into our midst.
And he is a personality, and because he
is a personality, he can be cultivated.
One of the mistakes we make is that
one experience of being filled with the Spirit
is sufficient, and that is enough.
It is as much as to say that
I meet and shake hands with somebody and
that that is sufficient, that is all.
That would be true if that man were
a lamppost or a tree, but being a
personality, that man is capable of cultivation right
on to the end of his life.
I can know him better every day to
the end of his life if he is
worthy of my knowledge and I am worthy
of his.
The Holy Spirit, being a personality, cannot be
known in one encounter.
He must be cultivated.
And I want to talk about how to
cultivate the Holy Spirit's companionship, and yet I
confess that I wonder whether we are all
ready for this or not.
I doubt that some are.
I think there are some that are not
ready for a sermon on how to cultivate
the Spirit's companionship for a number of reasons
that I want to give you now.
One is that they are not willing to
give up all for the All.
If you spell the first All in lowercase
letters and then put the second All in
capital letters, you have it.
You must give up the All for the
All.
The All is the Holy Ghost.
The All is Jesus Christ the Trinity.
The All is God.
But there are so many things that are
plural.
There is a singular All that is God.
Then there are the plural All, the things,
the everything, the plural.
The world is full of pluralities, of many
things, of a variety of things, and we
fall in love with these things, these variety
of things.
And we get lost in plural, whereas God
is bringing us slowly to singular, the one
singular to God.
God the Father, God the Son, God the
Holy Ghost, Trinity, the three in one.
And God is bringing us to this one.
Now we're forgetting that, and we're holding on
to the plurals, to the many, and forgetting
the one.
We will not give up these All things
in order that we might have the All,
which is not things, but All, God.
I'm sure there are some like that.
We turn our faith two ways at once.
We face both directions, and we think that
we can get something of the world and
something of God, and that by walking the
tightrope or the fence in between, we'll manage
to have a little of earth and a
little of heaven.
And as we get older, we hope to
shift a little and get more of heaven
and less of earth, until finally we tinker
out and when we're about ready to die,
we'll have all of heaven and none of
earth.
That's the way we've got it figured, and
that's why some people never strike oil, why
they never know the riches that lie in
Jesus Christ for them, and why they're never
filled with the Spirit, because they're satisfied to
have a little of this world and a
little of the world above, and will never
quite say that final surrender and give up
all to get the All.
And then there are a lot of Christians,
and I don't mean modernists now, so don't
lean back and comfortably try to apply this
to somebody else.
There are a lot of Christians that want
Christianity for its insurance value, just as they
want any other kind of insurance for the
value.
There are those who believe in hell, and
they want to miss it.
They believe in heaven, and they want to
gain it.
They believe in the reality of their sin,
and they want to escape the consequences of
their sins.
And they want to be guaranteed that when
they die, there will be a safe heaven
for them to go to.
And so Christianity seems to be the only
way, so they get Christianity for its insurance
value.
If I accept Christ, that guarantees that I
will go to heaven, that I won't go
to hell, and that it will be all
right with my soul finally.
And so Christianity becomes an insurance policy.
And who wouldn't for a value like that?
Who wouldn't pay their insurance policy?
And a lot of people are willing to
support the Church regularly and even generously, and
support their religion generously because they consider it
for its insurance value.
And they're even willing to go along and
be a little bit inconvenienced by it.
Who wouldn't be inconvenienced by an insurance policy
if they knew that it was a very
valuable tool?
So we're willing to stop some certain things
and do certain other things, and we're willing
to change our lives a little bit, but
not basically, just a little bit on the
surface.
But Christianity is for its insurance value mainly.
And then there are those who are not
ready for this because their conception of religion
is social and not spiritual.
I think I said something like that this
morning.
But they have watered down the strong line
of the New Testament until it barely has
any taste in it at all.
And they're easygoing, and they introduce their own
easygoing opinion into it.
And Christianity becomes one verse of Scripture plus
two verses out of my own head, and
three verses out of a newspaper, and four
verses out of an almanac, and five verses
out of a book I've read, and something
that my Aunt Minnie told me, and something
that the woman next door believes.
And so there's a hodgepodge with a little
of God and not very much of God,
and not much of Scripture.
Well, religion has a value.
You know, they blame us, we Christians.
They say that the Church has people coming
to it because it's the only social, the
only place where they can meet socially.
They say that they tell us that there
are those who have no social standing anywhere,
and no social core or center where they
can gather.
And they find it in the Church.
And I think there's some truth in that,
that a lot of churches exist for their
social value.
I know it must be true because churches
without any religion at all who do not
believe the Bible, and do not believe in
Christ the Savior, and do not believe in
God in any proper definitive sense of the
word, yet nevertheless manage to carry on and
build educational buildings and have high church steeples,
and have thousands and hundreds of thousands of
dollars coming into their coffers every year to
keep up a social center where their lives
can be enriched socially.
And that's about all.
Well, you can't say to anybody like that,
how to be filled with the Holy Spirit,
or how to cultivate the Spirit's acquaintance, because
people like that come to church for the
social value of the Church.
There's where the young fellow meets the girl,
there's where the girl meets possibly a young
man, and there's where old cronies meet, and
there's where they meet and discuss their golf,
and there's where they meet and discuss politics,
and there's where old ladies meet and discuss
who's engaged to whom and who's going to
have a baby, and whether this fellow is
leaving his wife or not, and all that
stuff.
It's the social center where the little religion
longs.
And you say, that isn't true of our
church.
You'd be surprised how many people come here
for no higher reason than that, sir.
You'd be surprised if God Almighty would have
turned the x-ray on our hearts.
You'd be surprised how many are just like
that.
Well, and then there are some people that
are, I have accepted Christ, they say, and
they're fundamental in their faith.
But there's no use to preach to them
about how to cultivate the Spirit's acquaintance or
how to be filled with the Spirit, because
they're more influenced by Hollywood than they are
by Jerusalem.
They're more influenced by movie magazines than they
are by the Scriptures in their dress, in
their looks, in the way they decorate their
physiognomy, in their language, in everything.
It's not funny.
And in everything they're more like Hollywood and
Broadway than they are like God's people.
Brethren, you can't talk to people like that
about the Holy Spirit.
I don't care if they carry a Scofield
Bible as big as the trunk in the
rear of your automobile.
They're still not Christians in any fine sense
of the word, because they've never let God
do anything to them.
They've never let him change them any.
They've never let any transformation take place.
They've accepted him, they say, but that's about
all there is to it.
Now, some people would like to be spiritual
for the thrill it would give them.
Americans love thrills, and they get thrilled with
some kind.
I've often wondered why women will follow the
soap operas on the radio or television through
year after year, mounting one year on another.
And all of those soap operas are like
I've listened to them in order to find
out what it was all about and have
a kind of a sour laugh at their
expense.
And I know that they're always having difficulties,
as if there weren't real troubles enough in
the world that we have to pay a
lot for a radio and for a television
set in order to introduce imaginary troubles and
keep us all stirred up.
And some people haven't wept an honest tear
for anybody in distress, but they'll weep and
blow their nose while there's somebody sitting at
a desk somewhere in the studio, make them
believe they're in trouble because John's other wife
has come down with a tizzy.
Or something else.
That's an old name for asthma in case
you didn't know.
Well, my brethren, why is it that we
have to go out and invite imaginary troubles
when everybody's in trouble all around about us?
And Jesus Christ didn't come into the world
to listen to imaginary troubles.
He came into the world to save us
out of real troubles.
And if we Christians were what we ought
to be, it would be the real troubles
that matter.
Billy Sunday told him back there in his
day, he said, some of you old babies,
you haven't wept over the lost and you
haven't wept over the distressed and the poor,
for God knows when.
But you'll go down to the opera and
wet your beautiful gloves with your tears weeping
over some old gal that's not in any
difficulty, but is pretending she is and taking
a part in it.
He had something there, and the same thing
is true today.
I wonder why that is.
I don't know why, but we want thrills.
We just want thrills.
People want to be thrilled somehow or other.
American people want to get a thrill.
And there are those who want to be
filled with the Holy Spirit and know the
Holy Spirit for its thrill value.
And we want religion for its thrill value.
And about all that's said of religion in
the secular magazine is it's either it's peace
or it's thrill, like Ovaltine.
You know, Ovaltine is called the Swiss pick
-up drink.
That is, if you're a little low, drink
a glass of Ovaltine and you'll go zooming
right off jet propel.
But on the other hand, if you can't
sleep, drink a little Ovaltine and just soothe
you like a mother soothing her baby.
It works that way.
It works two ways.
It has two edges on it.
It puts you to sleep if you're nervous
and wakes you up if you're sluggish.
That's an amazing thing.
And religion is about the same.
The religion in this country, they're offering tours
in great hunks now.
You can get it anywhere, dirt cheap, and
it'll comfort you if you're in trouble or
it'll pick you up if you're feeling a
little low.
God's Ovaltine sent down to pick us up
when we're down and put us down when
we're up.
A lot of people like to be filled
with the Holy Spirit so they can have
something like that.
You want the thrill of it, but you
don't want the holiness of it.
You want the joy of it, but you
don't want the purity of it.
The spiritual life, I mean.
I never refer to the Holy Ghost as
it.
I refer sometimes to the condition of being
filled with the Spirit as it, as a
condition.
The Holy Spirit himself is not an it,
he's a he.
He's being one with the persons of the
triune God.
Well, for that reason, you see, people can
have no sympathetic understanding of what I've been
saying, Paul, but I'm going to assume at
least that there are some who can.
And I want to talk about how to
cultivate the Spirit's acquaintance.
I think I'd better take a text, and
it's found over here in the third of
Amos.
It'll do for what's left of tonight, and
it'll do for a full sermon next Sunday
night.
Can two walk together except they be agreed?
Amos 3.3. Can two walk together except
they be agreed?
Now that, of course, is a rhetorical question,
and the answer is implied in the question.
The answer, of course, is no.
Can two walk together except they be agreed?
And the answer is no.
Now, if two are going to walk together,
there are going to have to be some
major points of agreement.
They're going to have to agree on their
direction.
If I say I'm going to walk a
certain distance, Vance Havner said that walking was
his only un-American activity.
And if you and I are going to
walk, I'd say, I'm going to walk today.
And you say, I'm going to walk today.
Couldn't we walk together?
And I say, it depends on whether we're
going the same way.
Well, you say, I'm going to walk east.
And I say, I'm sorry, but I'm walking
west.
You can't walk together unless you can agree
on which way you're walking, isn't that right?
And so we can't walk to the Holy
Ghost unless we're agreed that we're going to
walk the way he walked and go the
direction he's going to go.
And in order to agree and walk together,
we've got not only the direction but the
destination.
It's entirely possible to reach China by going
east, but it's also possible to reach China
by going west.
It all depends, of course, on which way
you'd rather do it.
Some of our missionaries sail from the west
coast in order to get, say, to India,
and others sail from the east coast and
go over and into the Mediterranean and down
and around that way to India.
They've got to have a destination and say,
Now, I'm going to that same place, that
same destination.
Well, if two people are going to walk
together, they're going to have to agree on
the destination.
And if we can't agree on that, then
we can't walk together.
And we've got to agree on which path
to take.
If I said I'm going to go to
New York or to Chester, Pennsylvania, if anybody
wanted to go there, but if I said
I'm going to Chester, Pennsylvania, well, now there
are four or five ways to get there.
I suppose maybe there are twelve ways to
get there.
And if we're going to go there together,
we're going to have to agree on one
route, because the one of twelve.
We're going to have to agree on one
route and say, We're going to stick together.
We're going to have to go on that
same route, not choose a different one.
And then we're going to have to agree
that it's to our advantage to go together.
There are persons who say, any two persons
you might think of, that it wouldn't be
good for them to go together, others it
would.
And so we're going to have to say
now, can two persons walk together?
Well, they're going to have to agree on
destination, direction, route, and then whether they want
to go together or not.
A lot of good people just don't want
to.
And you're going to have to decide that.
You're going to have to decide whether you
actually want to go the way Spirit goes.
My friends, in all dead seriousness, I say
to you tonight that the Spirit-filled way
must be a holy way.
It must be a holy way.
There are those who have no intention of
cleaning up their lives, but they want the
Spirit, and they'll wrestle all night to be
filled with the Spirit.
They'll wrestle their jaws and do all sorts
of things to get filled with the Spirit,
but they're not going to clean up their
lives.
They don't want a holy Spirit.
They want a holy Spirit.
They want a holy Spirit with a thrill,
but if you emphasize the holy, they back
out on you.
They want the thrill of being a Spirit
-filled person, but they don't want the holy
Spirit who makes the life holy.
A Spirit-filled life must be a holy
life, for the Spirit of the Lord is
sensitive, and he is not going to dwell
in an unholy life, a life that loves
sin.
The man or the woman who loves sin
can have it, but he'll never at the
same time have the companionship of the Holy
Spirit, because the Holy Spirit is a holy
Spirit, and he makes the place holy where
he dwells.
He doesn't require a holy place to come
in, but he requires that you be willing
that that place should be holy.
After he comes in in the Spirit, the
Scripture says, he makes the place of his
feet glorious.
And whatever that means, it must mean this,
that wherever God lights down, that place becomes
a glorious place, because the feet of God
have come down there.
He makes the place of his feet glorious,
and if the Spirit of God comes into
a heart, he's going to make that heart
glorious.
Not dramatic, necessarily.
We say, get filled with a Spirit that
you may be widely known.
Get filled with a Spirit that you may
preach like Spurgeon.
Get filled with a Spirit that you may
open continents like Livingstone.
No, no, my brother.
The Holy Ghost never yet came to a
man to make him famous.
The Holy Ghost never yet came to a
man to make a celebrity out of him.
The Holy Ghost never came to a man
to give him a reputation.
The Spirit of God came to the man
to make him holy, and to gift him
and enable him to witness.
You may witness, as our friend Jim Drish,
who I was talking about with some friends
today, Jim Drish was not known out of
Chicago.
Jim Drish was scarcely known outside this church.
If any man ever lived on this corner
that was a spiritual man with Jim Drish,
he walked with God and he was not
where God took him.
And yet he had no wide reputation.
He wasn't known abroad.
He never did great things.
He walked humbly and lowly with his God
until two trains smashed his car and killed
him.
God took him off to heaven.
Brethren, God never comes to a man to
make a big shot out of him.
Some of you want to be filled with
a Spirit so you can be another Billy
Graham.
Some of you want to be filled with
a Spirit so you can be another Earl
Barry or another Livingston.
No.
You can only be filled with the Spirit
if you are willing to be nobody, unheard
of, unknown, walking in the quiet back ways
of the world, in the shadow of other
great men.
You walk quietly in their shadows, they get
the praise, and you get overlooked.
Never be filled with the Spirit of God
if we want to be filled with the
Spirit in order that we might be somebody.
For the very desire to be a celebrity,
the very desire for publicity, the very desire
to be known abroad, the very desire to
be great, cancels out all the work of
God to destroy the flesh and make a
man holy.
No, my brother.
They tell me that if I'm filled with
the Spirit, I can preach like Spurgeon.
That's all wrong.
Paul couldn't preach like Spurgeon.
Paul admitted it.
Paul said, I have power, all right, and
what I said.
But I speak not with smooth, eloquent words,
the plain, blunt language that anybody can understand.
No, no.
He doesn't make you great, and he doesn't
give you great preaching gifts necessarily.
He might.
But the greatest gift of all the wide
world is a meek and docile, you want
that.
Would you rather have that than be famous?
Would you rather have that than be great?
A meek and quiet heart, which is in
the sight of God, the great Christ, the
Spirit that has been domesticated, tamed.
God finds us like the wild asses cold,
our nostrils wide and our eyes blazing and
our ears laid back, hating the touch of
leather, hating the touch and smell of a
man.
And the Holy Ghost comes and takes us
over and starts, as we say, a break
on the farm.
They call it breaking a coat.
After a while, the whole nature of the
animal changes.
He'll prick his ears up when he sees
you coming.
His eyes are calm now.
Lay your hand on his neck and he'll
lean over and muzzle you.
Say, get up, he'll go.
Say, whoa, he'll stop.
All the language.
Let your little kid go out and play
with him.
No harm, he's been domesticated.
And the Spirit of God wants to do
that for you, my friends.
He wants to domesticate you, humble you and
meet you, make you meek, not make you
great, make you meek.
And the Christian that has been born a
wild ass is cold and has been transformed
by the power of the Holy Spirit into
a docile, obedient, meek, trustful person, has more
and more treasure than all the wealth of
the world.
Not all the gold in Fort Knox could
compare with the wealth that comes to a
man or a woman that has been tamed
and broken and domesticated and humbled and sweetened
and meeked down, as the Quakers say.
Well, to sum it all up this time
and close, for two to walk together voluntarily,
they must be in some measure one.
Had you ever thought of it like that,
a oneness of it with the Spirit of
God?
That there must come a oneness with the
Spirit of God, one with him, one in
our outlook, one in our hopes, one in
our thoughts, oneness with the Spirit of God.
And so I cultivate his acquaintance and his
fellowship by a oneness.
Let us suppose and put it like this.
Let us suppose that a young couple married,
and then they found that they had nothing
in common, that their music, they never agreed
on music.
Books, they never agreed on books.
Furniture, they never agreed on furniture.
Diet, never agreed on what to have for
breakfast or any other meal.
Never agreed on anything, had nothing in common.
No oneness there.
And all the talk of the preacher, henceforth
there shall be no more two but one,
yet when?
They're not one.
They've got nothing in common.
How can they walk together a lifetime with
nothing in common?
And so how can I hope to cultivate
the spirit's acquaintance with nothing in common?
The harmony in the home must mean that
most everything will be in common.
It probably doesn't mean a perfection of one
hundred percent, but it must mean in major
things a man and wife must have things
in common.
And so to cultivate the acquaintance of the
Holy Spirit means that I must be willing
to be one with him.
Oh, the old English, how I love it.
I hate modern slang, although I fall into
it sometimes, because you hear it all around
you.
But I love the old words of the
English language.
Way back in pre-Elizabethan days, they talked
about being one with the Holy Ghost.
A man wrote a book called A Cloud
of Unknowingness, and in that book he said
something to this effect.
He didn't want just the average Tom, Dick,
and Harry reading that book.
It only wanted those to read that book
who wanted to be one with the Holy
Ghost, united, made one, made out of two,
one, united, identified in holy spiritual union.
So you cultivate the Holy Spirit's acquaintance, first
of all, by being one with him and
surrendering to him and understanding him, as he
does you, and wanting to go the way
he goes and be the way he is
and be like him and gain the advantage
for yourself and for the kingdom of God
that comes from knowing him in sweet meekness.
You see what I mean when I say
some people aren't ready for this?
They're not ready for this for the simple
reason that they're not ready.
They've never come to all this.
They've never decided we two can walk together.
But oh, when we do find that out,
what a difference it makes.
You know, people, that unless God comes within
the next few years and fills an increasing
number of people with the Holy Ghost, evangelical
Christianity is on its way out.
Denominations, and I won't name them, holiness denominations
and denominations that once were as orthodox and
as sound as can be, are losing out.
They're going entertainment, they're going play, they're going
eat.
And there are gospel churches in Chicago that
can't do anything unless they eat along with
it.
Can't have a prayer meeting unless you've got
to eat along with it.
Everything, eat, eat your way to heaven.
And you can meet them and talk with
them and you don't know them from the
world.
And there's no more spirituality than there is
in a meeting at the high school for
graduation.
Maybe they'll sing a spiritual number or two,
but they sing them in high school too.
All the evidence I see from everywhere is
that we're holding on to our doctrine and
going to pieces in our living and in
our methods and in our values and our
objectives.
And unless God can get a few people
that he can fill with the Holy Ghost
and plant the seed of survival again and
begin to grow the trees of the Lord
in this wilderness, it'll be a total wilderness.
You middle-aged people, you came in and
you found the pure spirituality.
You're old now, maybe, some of you, and
when you were middle-aged you found it.
And what are you going to do with
it?
What are we going to leave to our
children?
To me that's the most serious thing.
Somebody said the other day, I don't remember
who it was, I talked to a lot
of people, but it might have been Brother
McAfee, I don't know.
But we were discussing together how many of
our dear old people have gone from us.
They're gone and you can't bring them back.
They've gone to that not mysterious realm, there's
nothing mysterious about it.
They've gone to the bosom of their Father
and their God, they've gone to look on
the face of Jesus, and I wouldn't want
them back.
But unless you younger people are willing to
pay the price they paid and live the
way they live and be as reckless and
daring as they were and as attached to
the person of Jesus in exclusive radical attachment,
we're going to leave, if the Lord carries
a few years, we're going to leave a
poor shoddy church to our children.
We don't do it, we don't do it.
We must be everything our fathers were.
We must.
Our pilgrim fathers knelt on the bare rocks
and worshipped God.
And we mustn't take for granted the price
they paid.
We also must be spiritual people.
We must know God, we must cultivate God,
we must make his acquaintance, we must be
filled with him, and then we must go
on in intimate cultivation of his person.
Now, next Sunday night, God willing, I shall
preach another sermon, altogether different, on how to
cultivate the spirits and thank him.
But we're going to close now, and you'll
bow with me, please, a moment in prayer.
Oh, Lord Jesus, we pray thee for our
people.
We pray thee for these friends who have
been here this evening and have listened.
We pray thee for the young people especially.
We'd like to see older people filled with
the Holy Ghost, surrender and give up and
enter into a new wonderful experience.
But if they did, they wouldn't have much
time to do much with it.
But young people may have a lifetime to
shine.
Now, I thought, oh, we pray that these
may be willing to give up the all
for the all, that they may be willing
to become one with the Holy Spirit in
sacred, moral, and spiritual union.
To be like him, to walk with him,
to love him, to obey him, to trust
him, to rejoice in him, to be glad
in him, and live in the spirit as
the fish in the sea and the bird
in the air, as our environment, as their
environment, in life and all.
Now, before we close this prayer, people, who'd
like to have me pray for you?
You'd say, Mr. Tozer, my whole heart is
stirred and touched, and I want you to
pray for me because I just feel that
I must, I must know what you're talking
about.
You've been preaching over my head and around
me, and I want you to pray for
me.
Oh, just raise a hand.
I know, yes, God bless you, you, you,
you over here.
Yes, yes, only men tonight.
Yes, yes, only one woman tonight.
Oh, Father, we pray for all these who
raise their hands.
Oh, God, we pray, break them loose from
their friends, break them loose from their little
block of society, break them loose, we pray
thee, from the little things that interest them,
and take them aside, if need be, into
the desert.
Take them into the silence of their own
room, take them somewhere, and in awful glorious
vision, may they come through to a place
where they've taken Christ as their all in
all forever, and surrender to the Spirit of
God to be in them, to guide them,
to be to them inward and outward and
around and beneath and above, all that the
water is to the fish, all that the
air is to the bird on the wing,
more than that, all that the soul is
to the human body, all that the Spirit
is to the soul, may they do this,
Lord, for Jesus' sake.
Disturb them, Lord, don't let them forget this,
don't let them settle down, oh God, to
another week of grubbing, but may this be
the week that all that we've heard over
the last week and heard today may become
a living reality in our hearts.
Jesus breaks every fetter, Jesus breaks every fetter,
Jesus breaks every fetter, and it sets me
free, even though that doesn't quite, not quite
in mood with the message.
I have a feeling that a from entering
into moral understanding with what I've talked about,
let's trust God to break the fetters.