I want to begin by saying that there
is a vast difference in point between the
text which I have read and the great
Bible giant.
And it can be said that I have
lived through the Bible times and taken to
the gospel church.
The faithful think about the man David, look
how David sought after the Lord back there
in the Book of Psalms.
As I had a conscience I should have
wondered this, oh conscience, my soul, after the
old God.
And so I was taken, so God said,
a living God, when shall I come in
this year before God?
And oh God, God, my God, where will
I seek you?
My flesh, my soul is precious to thee,
my flesh is longest to thee.
He'll go and take the land, he'll know
what it is.
To see that power and that glory, so
God seen me in this country.
And then he, to me, he said, my
soul, follow it hard after thee, thy right
hand doth uphold thee.
Now that's the language in the man David.
He ascended to the Old Testament.
He ascended beginning back with Abraham.
And passing all the way down through, they
were a festivity, a lot.
And the difference between them and us, and
between the time of their lives and the
time of our lives, is that they shot
him and burned him and shot him still.
And then found him and shot him again.
And found him and shot him more.
But we, believe on him, accept him and
keep him no more.
Now what is the difference?
And I was, there's a thing in my
heart, I can't say it is loose, but
I can, I can think about some great
souls, some great souls.
And I would think it's nice about them.
And how they're very, very, they lose it
to us because they are associated.
They're dead and done.
And we don't play to them.
And they have no virtue for us.
They get their virtue when we get ours,
from Jesus Christ our Lord.
And they're coming from the same house now
as does.
And ours is the same as theirs.
So we're not deifying them.
We're not shamanizing them.
But they lose their music because they're associated
with this curse, that Paul expressed here.
When he said, I can't hold things but
Lord, you doubtless, I follow after.
If I may apprehend and I forget the
things which are behind, and I reach forth
under those things.
It was this that gave music to the
name of Augustine and Tauler and Jacob Bain
and Thomas of Tempest and Richard Rowe and
Bernard of Claveau and Bernard of Cluny and
John of the Cross and Madden Down.
Why do those names sound to us?
Why do they bring us up like tuning
an instrument when we hear them?
Not that they're nice names and not that
these had anything which we and I don't
have potential information.
But that they were associated with the long
-churched and proud and Nicholas of Keatsville and
John Rashidbus and Lorenzo Stapoli and Cengelon and
Henry of Keatsville and Samuel Rutherford, introduced with
Henry Churchill, that said there is a difference
between hearing a lute sweetly played and only
hearing that one has been played.
And he said most Christians, I was aware
to this effect, were only hearing that there
has been a lute played, but they've never
heard it played.
Well, that was Henry Churchill.
And then there was Samuel Rutherford and Catelyn
Heber and Samuel Shane and William Law and
John Lytton and Samuel Lovely and Chris Coogan
and Paul Gerrard and Sennett and Dobrods and
we can name them.
And they're names, they're musical names.
And why are they musical names?
Because we associate them with the thirst of
souls.
We see them as the deer that's been
chased by the hounds, thirsting, longing for the
water.
And he's saying, let me alone for my
soul is seeking God.
And they found him and they caught him
again.
And what a tragedy it has been in
our times that we are caught daily morning
accepting and seeking no more.
And that's where we are today.
And what I'm trying to do, my brethren,
is to say that if you want to
seek God, I don't care so much exactly
what you receive at a given time.
That's not the point.
You aim the arrow towards the target and
hit it away.
Raise the target with an arrow to its
heart.
It is direction and motion that matters.
If God is the direction and if we
move in His head, God, I'm not so
concerned that we have a great amazing lecture.
It's not at all.
What I want to see is, as the
old book that I've been quoting from, ever
more calling after Him, Thou Lover.
If that is the testimony of your soul,
ever more calling after Him, Thou Lover.
And you say that, Mr. Closer, I've heard
of people who got blessings like this, and
that's what I'm looking for.
Well, I hope you will see that in
the meantime I'm not too deeply concerned because
what you want, sir, is a heart that
ever more calls after Him, Thou Lover.
And a heart that calls after the one
He loves is better indeed than the heart
that has settled on to what He has.
Now, there's a book of the Old Testament
that very few people read.
The few, which means, I don't like to
read it because it's a little raw.
It's the Song of Solomon.
And most people don't read it because they
don't know what it means.
But it was the very, the very joy
of these great things that I've been telling
you about.
Bernard started to write a series of sermons
on the Song of Solomon, and he had
only preached the sentence on the first chapter
when he died.
He finished it over there in glory.
But the end of the first chapter, I
have this book on the Song of Solomon.
The Song of Solomon seems that we love
so much.
Oh, thou in whose presence my soul takes
delight was taken directly from the Song of
Solomon.
And it is a story of a girl
who is very deeply in love with a
young shepherd.
And yet she is so beautiful that a
king demands her favor.
And she is paid royal to her shepherd,
her simple shepherd who gathers her in the
day of the night and comes to seek
her and calls her to the lattice.
It's quite a wonderful love story indeed.
And it has been understood, though, by the
church, as being the Jesus, the shepherd, the
rejected shepherd, and the world with all it
offers as being the king, demanding or coaxing
and winning, trying to win our love while
he waits, gathering ladies in the night and
royal to him.
That's the story.
Well, I've made a great many songs about
it.
Listen to this one.
Peace is the order of thy grace.
Thy name, Lord Christ, will wall the place
with heavenly fragrances.
Thy perfect name, the virgin's love, drawn by
thy unction from above will run the truth
to thee.
Thy shepherd of Israel and mine, the joy
and desire of my heart so closer to
me in our time, I long to reside
before thou art.
Ah, show me that happiest place, that place
of thy people's abode, for saints in an
excursion gaze and hang on a crucified God.
If I could even find a company of
people that could go that far, I'd be
a happier man than I am tonight.
Tis there with the lambs of thy flock,
there only I covet to rest, to lie
at the foot of the rock or rise
to be hid in thy breast.
Tis there I would always abide and never
a moment depart.
Concealed in the cluster thy pride is tenderly
held in my heart.
These, these great souls that I've mentioned, that
day they talked about God.
But our afflictions, I've believed on Christ, let's
go have a sober.
Christ is Christianity.
And brethren, if we don't have, I said
this morning, I'll repeat it now, if we
don't have a return to this kind of
thing that I'm teaching about to you now,
present day evangelicalism will be liberalism in thirty
years, twenty-five or thirty years.
Because we always remember that the church never
runs on its head.
The church runs on its heart.
Always remember that.
And always remember that the Holy Ghost never
fills a man's head.
But the Holy Ghost fills a man's heart.
And the effort today to replace Christianity with
all learning and all philosophy and all science
which is being made by some evangelicals is
going to get a cold thumb from Almighty
God.
And we will let them go their blind
way to liberalism at last.
You'll see it little by little by little,
protesting they're not while they are.
But somewhere God will have Himself a people.
I don't know where they are.
But God will have Himself a people and
they will be those who evermore cry after
Him their lives.
Now, I want to point out to you
that this is no place for human effort.
See, man, as God says, Be wary in
this work, tether not in thy wits nor
in thy imagination.
He said, Now remember, you are longing after
God.
Don't try to think your way through.
Because you see, in all this, there is
an element of unknown, a deep divine abyss
of the Godhead.
I won't settle for anything less.
Now, I'm not, I'm going to try, and
that should be typical, but I won't settle
for anything less.
In the deep divine abyss, the soundless, unrelating
sea of being that we call God, it
is there, and it's beyond the power of
proper visualization.
And it's utterly and completely people in trying
to think their way through.
And that's been our difficulty in the day
in which we live.
A young man gets hungry and he's hot
and he goes to see a teacher, and
the teacher shuts him down, and begins to
think of him.
And since he's seen him, he's all fixed
up.
And he goes away, says thank you, thank
you, doctor, he's all fixed up, but he
hasn't received his food.
He has been caught in his head, but
his heart still goes away hungry.
Listen to the old man.
Of all the teachers, he says, and their
works, and even of the works of God
himself, a man no too great hath fullness
of knowledge.
Now let's get that.
Don't throw the head away, you're going to
need it.
And so of all the teacher's honors and
their works, and even the works of God,
can a man have in his head?
He says, that's all right.
If he's great, man can have fullness of
knowledge, but of God himself can no man
think at least.
Not that you can't think about him, but
that you can't think around him and think
equal to him and think up to him.
He may well be loved, but not sought.
By love may he be gotten, and by
love may he be held, but by thought
never.
How then can we know him?
With a devout and pleasing scouring of love,
to pierce that cloud of darkness and smite
upon it with a sharp dart of longing
love.
For it suffices enough a naked intent they
attend to God without any other cause than
himself.
There's that word himself again, and I have
been noting lately how often that word himself
occurs.
Did you know that this society always began
on the word himself?
Christ himself?
And it was himself that gave us the
message.
But we're awake on it today and we're
satisfied with the works of God and the
theology of God.
But you'll never get there that way, my
brother.
You'll bump your two heads and you'll never
get there because talking gives you the intellectual
element in the gospel, and there is an
intellectual element in the gospel.
Remember that.
Remember that one of the attributes of good
is intellect.
And there is an intellectual element in the
gospel, and that's what we call theology or
doctrine.
And thought engages theology.
Thought engages doctrine and is necessary and right.
And, however, it is that beyond the intellect
which we need and seek.
It is that which you can't get to
with your head.
Now, one song says, The spirit breathes upon
the Word and brings the truth to sight.
When the spirit breathes on the scriptures, how
much more wonderful the scriptures are than when
they are merely taught, when we merely hear
them expounded.
The expounding of the Word of God without
the spirit breathing upon it can be, if
not a handful, at least a useless thing.
And we'll sing sometimes, Beyond the sacred page,
what?
Beyond the sacred page, not apart from the
sacred page, not away from the sacred page,
not contrary to the sacred page, but beyond
the sacred page I seek thee, Lord.
The sacred page is not to be a
barrier to block our way to God.
The sacred page is not to be a
substitute for God, though it is made that
by millions of people.
The sacred page is not to be the
end, but only the means toward the end,
and God is the end.
It is God that is preached, my brethren,
with a naked intent unto God.
There we have it.
It is decisive enough, a naked intent direct
unto God and without any other cause than
himself.
Now, the parent error is that if you
have the text, you have the experience.
And most evangelicals settle for that.
If you have the text, you have the
experience.
And therein it's all wrong.
If you have the text, you have the
text.
But the experience ought to result from the
text.
But if you can have the text and
not have the experience.
I remind her, people remind me, of an
heir, a rich man, a very, very rich
man dies and leaves the will.
And in that will, he passes on to
his only son all of his riches, running
into the millions of dollars.
And so the heir gets the will, borrows
it from the lawyer, and carries it around.
And here he is, ragged and hungry, ragged
and hungry, begging his cuss on the street
and walking around in ragged jeans.
And they say to him, my poor fellow,
you're in bad shape, you're, you're ragged, you're,
your skin's showing through and your, your feet
must be swollen like this and you're hungry,
you're pale.
Oh, he says, don't talk that way to
me.
Listen to this.
And then he opens the will.
And unto my dear son, Charles, I'll be
patient.
And he names bonds and stocks and poverty
and lots.
But poor Charles is satisfied with the will.
He's never had it tortured.
He's never had it taken.
He's never gotten anything.
He simply has the will.
So you and I go around with the
bits of the season.
And we're lean and we're hungry and we're
pained and pale and we're dry.
And they can see our, our, the rags
that we wear.
And some evangelist comes along and charges everybody
by saying, you're ragged and you're, you're hungry
looking and you're weak.
And we whistle up and say, why, how,
how, what a way to talk.
What a way to talk.
Am I not accepted in the Lord?
Do not I have everything there is in
Jesus?
Is not God my father?
And am I not an earnest God?
And we go in for a ragged lonely
way down the street.
If you're judging that it's one thing to
have the will, it's another thing to have
what you will.
And the will of God is one thing,
but to have the will of God is
another thing.
But I want to tell you, as the
old man said, be thouware and don't try
to think you're a fool.
Some of you have come up to a
point where you've caught your way up as
far as you can get.
And you'll never get any further with your
head now.
You might just as well put it to
rest.
I want to give an old testimony illustration
and show how, how this was.
I've used this before, but I illustrate with
it here.
The progress of the high priest into the
Holy of Holies.
You remember there were 18 places.
There was the outer court, which had no
roof over it, and the sun shone down.
And when the priest was there, he had
the light of nature.
Then he passed through a veil, and when
the veil fell back in place, that was
called the Holy Place.
And in there, there was no light of
nature.
There was an artificial light, a light that
the priest himself made and lighted and kept
lighted.
But that wasn't enough.
There was the Holy of Holies.
That Holy saturated the can of glory, burned
and burned and burned.
And there, there was no light of nature,
no light couldn't get in there, and there
was no artificial light, no ecclesiastical light, no
long-characterized picture enthroned in the ministry of
John.
None of that stuff could help in there,
but it was the supernatural light of God,
he thought.
It was the shining from the mercy tree.
And so when the priest got in there,
he had nothing, absolutely nothing.
Would he like to have been a high
priest in those days and know that the
God that made heaven and earth was running
in fire between the wings of the heavens,
that that great God with his powers and
attributes and his sea of endless bounded beings,
this terrible God that made heaven and earth
and the sea and all the things that
are there, this God built there.
And the priest was moving toward that God.
He told him there was a light above
the heaven, that's very good, sure, that's good
denomination, that's natural thing.
And there went a little pilgrim, he got
an artificial light, that's the theology that he
had to go on until there was no
natural light, no artificial light, but a supernatural
shining.
And there in the presence of the supernatural
shining, he had nothing to protect him but
the blood, and he had nothing to restore
him but the character of God, and he
was all alone.
Nobody could go in with the priest.
They could help him, his helpers could help
him to get the veils apart that they
had debaculated with their eyes averted.
They could not enter into that holy of
holies.
That was alone for the priest, it's blood.
And the blood protected him from the burning,
for he would have burned as a leaf
burned in fire, except the blood was there
to protect him.
And he had no assurance, nobody there to
pat his back, nobody there to show him
a check, nobody there to read to him,
nobody there to tell him a story, nobody
there to help him.
He had nothing but the character of God
to assure him, and he was all alone.
My brethren, when you meet God's final, it
has to be alone in your heart.
It would take the crowd to get you
converted if you hadn't been converted.
It would take the crowd to get you
through to the holiness of the Holy Ghost
if you haven't had, and then don't know
anything about what I'm preaching about.
But there's a loneliness there, there's a loneliness.
I heard a grand old Christian preach one
of the greatest, two greatest sermons I ever
heard in my life.
One was preached to me by a presbyterian
called, it was the final hour of listening
to God, Old Samuel Kramer.
The other was preached by Max Reich when
he preached on spiritual loneliness.
And there we are, alone.
Alone.
People don't want to be alone.
They don't want to be.
You young people, you don't want to be
alone with God some of you.
You want the crowd around you.
You want people there that can laugh.
You want people there that can take the
heat off.
You want friends around you that can support
you and comfort you.
But if you ever get through to where
you should, and if ever your lonely heart
finds a water, it won't be alone.
I don't mean you won't be able to
work here, but I mean you will be
alone even though you're surrounded by a crowd.
You know what I mean?
You'll be all alone, even though you're surrounded
by a crowd.
God has to cut every maverick out of
the herd and band him all alone.
All alone.
He doesn't do it by mouth, but it's
all alone.
And all those three thousand that were converted
that day were all converted each alone as
if there'd been no other.
And when the Holy Ghost came at twenty
o'clock and sat upon each of them,
said the Scripture, each of them.
He didn't say it sat upon all of
them en masse.
It sat upon each of them.
And each one went to this experience as
if he had been all by himself.
And that remarkable Irish woman that came to
be able to get God to do anything
she asked him to do, this little woman
up in Canada who died some years ago,
they said about her, they said, and came
as if God were her father and he
had no other kid.
As if she was God's only child.
There's what I mean, my friends.
We want to help each other and this
is good as far as we can.
But God wants us to cut through where
there is no natural light to help us.
We can't even have anything natural.
And where our denominations close out from under,
denominations have their place and I'm not against
them, but they can be a great pain
if you don't watch it.
You lean upon a denomination.
I read in a letter in one of
the church evangelical magazines of a man who
said, I have accepted the doctrines of such
and such a denomination and I expect to
stay in them.
Don't bother me.
He had allowed somebody else to make up
his mind for him.
That's why millions of people are conservative Catholics.
Because somebody does their thinking for them.
Somebody assures them.
Somebody says a word of assurance and consolation.
And all of their thinking's been done.
And all of their responsibility's taken by somebody
higher up.
And all they have to do is obey.
Now is that unkind?
I hope it isn't.
I don't mean it to be so.
I only say this is why certain great
religious denominations can worry their people.
They never say, it's your job for it.
You have to find God as the role
founder of it.
You have to seek God alone.
And I'll help you and coach you and
sing to you and do my best.
But when he meets you, it'll be by
yourself.
And you can't take an authority of somebody.
Nobody can come and say, all right, it's
done.
I'm hereby now, as of today, this hour,
declare you all right.
I almost got there myself in early days.
Somebody, some happy woman said to me, I
think you've got it.
Well, I thank God I found out that.
Because that should have been the end of
me.
Somebody pointing to me and saying, you've got
it.
But, brethren, what we want is, I repeat,
ever more trying after him, our lover, and
looking for, looking in his direction, with nothing,
nothing, but a naked intent unto himself.
A naked intent unto God.
I want God, and one nothing more.
Now watch how we do.
When Christ has removed all the legal hindrances,
for that I am glad.
I heard a sermon today by some fellow
with a very young voice.
I didn't wait to hear him out, so
I don't know who he was, and I
don't know from where he preached.
But he was very carefully pulling all of
the nerve out of the passage to be
justified to the against him which is in
Christ Jesus, and so on.
Telling how that was pigeons of speech that
were being used.
Pigeons of speech.
And pigeons had been going somewhere else.
And when he was through, all I had
was an illustration.
Brethren, they can't rob me.
I'm too tough an old bird.
I won't be robbed.
And let them try to rob me, but
I won't be robbed.
I believe that when Jesus Christ said, He
redeemed me, He meant He redeemed me.
And I'm not going to be shooed away
by some bright fellow who tells me that
was a figure gone from a slave market.
And when he said, I'm justified, I'm not
going to be shooed away by some fellow
who said it was an oriental illustration drawn
from a court of law.
Maybe the illustration or the figure was drawn
from there, but back of that figure is
the hard core of reality.
And my life and future and hope depends
upon that being more than an illustration.
It's a glorious, solid, hard core of facts
harder than the rocks of Asia.
So Jesus Christ removed all the legal hindrances.
The word legal boxed me off to say
that, to get a defense.
I believe that if there's a legal reason
why I ought not to go to heaven.
I believe that there are governmental reasons why
I ought not to go to heaven.
I believe that a holy God must run
His universe according to holy laws.
And if He runs His kingdom according to
holy laws, I don't belong there because I've
broken every one of them either in intent
or in purpose.
And so there's got to be a justification
somewhere.
There's got to be a redemption somewhere.
Something has to be done to legally permit
me to have God and God to have
me and it's been done.
Thank God it's been done.
We Romans too.
So remember that every legal hindrance has been
taken away.
And there isn't a thing that can stop
me except myself.
Not a thing in the wide world.
And all that gets to the fullness of
God's glory and there's not a reason why
we can't enter in.
If we still evermore chastise Him and look
unto Him with a naked intent of love.
Well, let me point out to you that
the only way that He'll believe our way
in.
I have tried to deal with people who
try to speak their way in.
A man used to come to me and
talk about the word grace.
He was a very deep student and a
very deep thinker.
I think you are.
He'd read widely and he tried a few
loads of them.
And he was trying to equate St. Paul
with Charles G.
Simmons and arrive at a definition of grace
that would satisfy him.
Well, the last I heard of him he
had become a paranoiac and believed that the
United States government I think it was was
pursuing him or something.
He was a downright schizophrenia.
He had gone off, you know.
He'd gone off because he was trying to
he was thinking his way in.
Oh, brother.
You know, there's a time when all you
can do is believe.
Believe God.
Believe what He says.
Believe.
And love.
Believe and love.
The old brother said that God Himself said
to a man, He said, You may well
be loved but not sought.
By love may he be gotten and by
love may he be honed but by thought
never.
The great God Almighty who filled the universe
and overflows into immensity can never be surrounded
by that little thing you call yourself.
Your intellect.
Never, never, never.
He knows that all you could do would
be to stand up to the lowest point
of the people of God.
And think down there.
You never can rise to the face of
God.
But love and faith rise.
Love and faith.
These, these, by these we can know God.
By love and faith.
Now, I want to tell you that the
very happy knowledge that there are no vacuums
in the Kingdom of God.
You know what a vacuum is?
It's an empty place where there isn't anything,
not even air.
And nature has a vacuum so they say.
And wherever there's a vacuum unless it's protected
by a hard shell air rushes in too.
Or water, whatever it be.
And the Kingdom of God also abhors a
vacuum.
When you empty yourself God Almighty rushes in.
And the reason that we're where we are
is that we are but if you have
been empty yourself you'll find that God will
rush into the vacuum.
Somebody wrote this.
Drawn by my redeeming love after whom I
follow fast.
Drawn from earth to see the above drawn
out of myself at last.
Shouldn't have been Calvin's time, was it?
Drawn out of myself at last.
You know that's the trouble?
And that's the trouble with so many of
you and so many of us.
We've never been drawn from earth to see
the above.
Drawn out of myself what a happy hour
when we've been drawn out of ourselves and
there's a vacuum.
And into that vacuum rushes the blessed Church.
Listen to this.
You must know that it does not consist
in anything else but in the knowledge of
the goodness and greatness of God and of
our own nothingness and information to every human.
In subjection not only unto Him but for
love of Him unto every creature.
In the renunciation of all will of our
own and a complete resignation of ourselves to
His good pleasure.
And all this should be willed and done
by us simply for the glory of God
and for His favor alone.
And because He thus willed and yet to
be thus loved and served and this is
the law of God enforced by the hands
of the Lord Himself in the hearts of
His faithful servants.
This is His easy dose and this is
His burden light.
So let's pull it unto the great saints
of other days.
And here is the wonderful same thing.
Whenever the Holy Ghost talks He always says
the same thing to everybody.
I have mentioned names from Augustine or from
David on down to later times.
And you can read their hymns and read
their devotional books.
And you will find that they all add
up to the same thing.
A pilgrim and a heathen a Calvinist and
an Arminian an Episcopalian and a Catholic as
He lived in the day when there was
power and light.
And they added up to the same thing
so that the Holy Ghost doesn't say two
things He says one thing.
And He says the same thing to everybody
that's listening to Him.
And so I can quote from almost anywhere
and not be contradicted because the same Holy
Spirit says the same thing to all of
His saints.
He says pour yourself out.
Give yourself up to me.
Empty yourself.
Bring your empty earthen vessels not a few,
bring them and empty yourself.
Same thing.
So the glory of God alone they all
say.
So that for God Himself says Paul, He
says to Him things one and two.
Not mentality, not intellect but the Holy Ghost.
Who knows the things of a man but
the spirit of a man that's in him.
Who knows the things of God but the
Holy Spirit.
So if you can't find your way up
Jacob's ladder hand over heel into the kingdom
and you can't think your way through you
can only love your way in and believe
your way in and come in meekness like
a child and drawn by your dreamers love
come and pour yourself out until at last
you're delivered from yourself.
You know that's your only problem yourself.
You say if you had a better pastor
I'd be a better Christian.
I wish that could be so but you
know it wouldn't be.
The better the pastor that you've got and
the better Christian you'd be the more peril
you'd be in because you would tend to
become a spiritual parasite and lean on him
and often the most spiritual people are in
churches where the pastor can't preach his way
out of a wet paper sack.
And the reason is that they have no
help from the pulpit so they seek God
alone.
But if you get too much help from
the pulpit you tend to be a parasite.
And lean on your pastor.
I don't want you to lean on me.
I believe in the preacher that believes.
And I believe there's men here that hear
the voice of God as surely as I
do and have as much right to speak
as I have.
And ordination to me is church and said
no man ever laid his empty hands on
mine today.
And ordination to me is just that if
the God Almighty hasn't called a man you'll
still be a beggar.
So my brethren it's just you if you're
troubled.
It's just you and you'll get delivered from
yourself.
Drawn out of myself at last.
What a noise it'll be when you're drawn
out of yourself.
When you're sucked so far down in the
mud of your own ego that God pulls
you out and there'll be a sound that
can be heard of blocking you.
And you're pulled out of yourself.
And you'll stop thinking you're somebody.
And you'll stop thinking you're a theologian.
Or you'd like to be a theologian.
You just know so much.
Brethren, God can be loved and by love
we may be gotten and by love we
may be whole but by thought.
So we said be careful.
Don't try to don't try to stand around
and give your life by your whips and
your imagination.
Don't try it.
But look unto God by yourself.
Keep God in your own heart.
I don't mean it's not alright to go
to all this and pray and pray.
That's another matter.
I'm talking about the loneliness of the soul
that may be cut out of the crowd.
Cut out all by itself.
Even as a little woman who pushed herself
toward Jesus.
And she was so crushed in the crowd
that they were pushing him on every side.
But one lonely little woman surrounded in Christian
jostles touched his hand and was healed.
And he turned and said, Who touched me?
And they said, Well, that's a clue.
You said, Who touched me?
And you're in a mob crowded on every
side in Christian jostling.
You said, Who touched me?
Oh, I didn't mean that, he said.
I mean, Who touched me?
Hey!
Who touched me?
You said, Who touched me?
And the rest of them were merely jostling.
And so we have crowds, we have meetings
where people just jostle.
That's all.
Just jostling.
He's there, but they're just jostling.
Somewhere, some little soul pushed through.
And in love and in faith she touched
him.
You know what a lot of us need?
We need to have a heart.
We need to have the the ointment put
on our heart.
Is there no balm in Gilead?
Yes, yes, yes.
There's a balm in Gilead.
It's here.
To my friends, I don't know what else
I can say.
And now I want to leave you and
tell you that your beloved is gathering lilies.
And if you watch, you'll see him put
his hand through the lattice.
And so come, my beloved, rise up.
For the rain is over and gone.
And the singing of the birds is heard
in the land.
And if you're not like the poor bride,
you know what's the matter with her.
She said, Oh, I've got ointment on my
hand.
They use it even back there.
She said, I've got ointment on my hand.
And I have my night diamonds on.
I'm all on my tie.
Her heart began to condemn her.
She jumped up to her robe on.
She started asking, Oh, you daughters of Zion,
have you seen Tornizrael Shomer?
That's what's the matter with her.
He had come and passed on the lattice.
And she said, I can't come now.
I'm sorry, honey.
I'm all covered with ointment.
And he had no way to get worse
among the lilies.
And the watchman saw her and banged her
around.
He went to the pigeons and said, Have
you found him?
And they said to her, What is he?
What is he above others that you are
looking for?
And I was cruel enough to make it.
I was cruel enough to make it.
And he said, Come on, come on.
Every time I have the heart to go.
Now I see what I've missed.
And so she was searching for him.
And at last she said, I found him
in my soul.
And when she found him in her soul,
finally Jesus had come before her.
And he was pure as the sun.
And bright as the sun, pure as the
moon, terrible as an army was banished.
But none other than that saint.
Oh, my friend, he's very near to us.
And he'll never be any place but very
near.
He's green and he's sad.
He's very near.
And he waits.
He waits for a vacuum to pour.
He says, What is in my heart?
But whatever it is, it's got to get
out.
And when you pour it out, he comes
in.