Front matter (continued, part 7)
Now I venture boldly to express a doubt whether modern Christians "look to Jesus" in this point of view, and make as much as they ought of His life of intercession. It is too often a dropped link in our present-day Christianity. We are apt to think only of the atoning DEATH and the precious blood, and to forget the LIFE and priestly office of our great Redeemer! It ought not to be so. We miss much by this forgetfulness of the whole truth as it is in Jesus.
What a mine of daily comfort there is in the thought—that we have an Advocate with the Father, who never slumbers or sleeps, whose eye is always upon us, who is continually pleading our cause and obtaining fresh supplies of grace for us, who watches over us in every company and place, and never forgets us, though we, in going to and fro, and doing our daily business, cannot always think of Him! While we are fighting Amalek in the valley below, One greater than Moses is holding up His hands for us in heaven, and through His intercession we shall prevail.
Surely, if we have been satisfied with half the truth about Jesus hitherto, we ought to say, 'I will live in such fashion no more.' And here let me declare my own firm conviction—that the habit of daily looking to the intercession of Christ is one great safeguard against some modern superstitions. If Jesus did NOT live in heaven as our merciful and faithful High Priest, I could understand a little the craving which exists in many minds for that deadly opiate, which, nowadays, usurps the name and office of spiritual medicine: I mean, habitual confession to earthly priests! But I cannot understand it when I read the Epistle to the Hebrews, and see that we have a great High Priest in heaven, who can be touched with the feeling of our infirmities, and who bids us pour out our hearts before Him, and come to Him for grace to help in time of need.
In short, I do not hesitate to assert, that a right view of Christ's priestly office is the true antidote to some of the most dangerous errors of the Church of Rome. So much for the second "look to Jesus." We ought to look habitually to His life and intercession.
III. In the third place, if we would look rightly to Jesus, we must look daily at His example, as our chief standard of holy living. We must all feel, I suspect, and often feel—how hard it is to live a Christian life, by mere rules and regulations. Scores of circumstances will continually cross our path, in which we find it difficult to see the line of duty, and feel perplexed. Prayer for the guidance of the Holy Spirit, and attention to the practical part of the Epistles, are, undoubtedly, primary resources. But surely it would cut many a knot, and solve many a problem, if we would cultivate the habit of studying the daily behavior of our Lord Jesus, as recorded in the four Gospels, and strive to shape our own behavior by His pattern. Yet this must have been what our Lord meant when He said, "I have given you an example—that you should do as I have done to you." (John 13:15). And this is what Paul meant, when he wrote, "Be followers of me—even as I am of Christ." (1 Cor. 11:1). And this is what John meant when he said, "he who says he abides in Him, ought himself also so to walk, even as He walked." (1 John 2:6).
The chief end for which anyone is said to be predestined--is "to be conformed to the image of His Son." (Romans 8:29) This, says the 17th Article, with true wisdom, is the special character of God's elect, "they are made like the image of God's only begotten Son, Jesus Christ." In the face of such evidence as this, I have a right to say that our "look" to Jesus is very imperfect, if we do not look at His example, and strive to follow it.
Let us consider for a moment what a beautifier and marvelous portrait the four Gospels hold up to our eyes, of the Man Jesus Christ. It is a portrait that extorted the admiration even of a wretched sceptic like Rousseau. It is a portrait which, even to this day, is one of the cardinal difficulties of infidelity, for there never lived the infidel who could face the question, "Tell us, if you refuse to believe the Divine origin of Christianity, tell us who and what Christ was?"
Let us Christians trace all the footsteps of our Master's career from the carpenter's shop at Nazareth to the cross of Calvary. See how in every company and position, by the Sea of Galilee, and in the Temple courts of Jerusalem, by the well of Samaria, in the house Bethany, amidst the sneering Sadducees, or the despised publicans, alone with His faithful disciples, or surrounded by bitter enemies—He is always the same—always holy, harmless, undefiled; always perfect in word and deed.
Mark what a wonderful combination of seemingly opposite qualifications is to be seen in His character. Bold and outspoken in opposing hypocrisy and self-righteousness, tender and compassionate in receiving the chief of sinners. Profoundly wise in arguing before the Sanhedrin; simple, so that a child might understand Him, in teaching the poor. Patient towards His weak disciples; unruffled in temper by the keenest provocation. Considerate for all around Him; sympathizing, self-denying, prayerful, overflowing with love and compassion, utterly unselfish, always about His Father's business, ever going about doing good, continually ministering to others, and never expecting others to minister to Him. What person ever walked on earth, like Jesus of Nazareth!
We may well be humbled and ashamed when we think how unlike the best of us are, to our great Example, and what poor, blurred copies of His character we show to mankind. Like careless children at school, we are content to copy those around us, with all their faults, and do not look constantly at the only faultless copy, the One perfect Man, in whom even Satan could find "nothing." (John 14:30). But one thing, at any rate, we must all admit. If Christians, during the last eighteen centuries, had been more like Christ, the Church would certainly have been far more beautiful, and would probably have done far more good to the world.
It is a sorrowful thought, that Christ's example should be so little remembered or looked at, in these latter days. It is a striking
illustration of man's mental littleness and inability to grasp more than a portion of the truth. You may lay your hand on a hundred books which profess to grapple with points of doctrine, before you will find one which handles the mighty subject of the true pattern of Christian practice. I believe the Church has suffered greatly by neglecting the point of which I now speak. The famous book of Thomas a Kempis may have many defects, I have no doubt, and to some it is even mischievous. But I am sure it would be well if we had many more Christlike men and women, who strive at home and abroad to imitate Christ. Let us beware of this error in these latter days. Let us cultivate the daily habit of "looking to Christ as our pattern," as well as our salvation. Let us not forget that a cunning artificer will tell you that he often learns more from a pattern in five minutes—than from the best written rules and directions in an hour. We can never look too steadily at Christ's death and intercession. But we may easily look too little at the blessed steps of His most holy life. Let us shake off this reproach. Let us strive and pray that we may make the tone and temper of Jesus our model and standard in our daily behavior. Let all men see that, as the poet says, "this example has a magnet force," and that we love to follow Him whom we profess to love. "My Master, my Master!" as George Herbert loved to say. "How would my Master have behaved in my position?" should be our constant cry. "Let me go and do likewise." So much for the third "look" at Jesus. We ought to look habitually to His example.
IV. Fourthly and lastly, if we would "look" to Jesus rightly, we must look forward to His second Advent, as the truest fountain of hope and consolation. That the early Christians were always looking forward to a second coming of their risen Master, is a fact beyond all controversy. You cannot read the Epistles and fail to see that one of their chief sources of comfort, was the hope of His return. They clung tenaciously to the old promise, "This same Jesus shall come in, like manner as you have seen Him go." (Acts 1:11). In all their trials and persecutions, under Roman Emperors and heathen rulers, they cheered one another with the thought that their own King would soon come again, and plead their cause.
Persecutors and oppressors would soon be swept away, and the great Shepherd of the sheep would gather them into a fold of safety. "We look for the Savior." "We wait for the Son of God from heaven." "Yet in a little while, He who shall come will come, and will not tarry." "Be patient unto the coming of the Lord." (Philip. 3:20; 1 Thess. 1:10; Heb. 10:37; James 5:7).
Many, no doubt, in their impatience, misunderstood the times and seasons, and thought that the kingdom of God would immediately appear. But, for all that, it remains a fact that a second personal advent of Christ, was the great hope of the early Church.
Now, I believe firmly that this same second advent was meant to be the hope of the Church in every age of the world. It ought to be the consolation of Christians in these latter days, as much as it was in primitive times. And I doubt whether there ever was an era when it was so useful to keep the second advent of Christ steadily in view, as it is just now. Who can look abroad at public affairs all over the globe, and avoid the impression that this old, bankrupt world needs a new order of things? The cement seems to have fallen out of the walls of human society. On all sides we hear of restlessness, anarchy, lawlessness, envy, jealousy, distrust, suspicion, and discontent. The continuance of evils of every kind, physical, moral, and social—the constantly recurring revolutions, and wars, and famines, and pestilences—the never-ending growth of superstition, skepticism, and unbelief—the bitter strife of political parties—the divisions and controversies of Christians—the overflowing of intemperance and immorality—the boundless luxury and extravagance of some classes, and the grinding poverty of others—the strikes of workmen—the conflict of labor and capital—the shiftless helplessness of statesmen to devise remedies—the commercial dishonesty—the utter failure of mere secular knowledge to really help mankind—the comparative deadness of Churches—the apparently small results of missions at home and abroad—the universal "distress of nations with perplexity," and dread of something terrible coming. These strange
phenomena and symptoms, what do they all mean? Yes—what indeed!
They all seem to tell us, with no uncertain voice, that the world is out of joint, and needs a new administration, and a new King. Like a crying infant in the arms of a stranger, the world is ever fretting, and wailing, and struggling, though it hardly knows why, and will never rest and be quiet until its rightful parent takes it in hand, and puts the stranger aside. As Plato makes Socrates say, in one of his dialogues, before the FIRST advent, "We must wait for some one, be he God, or inspired man, to give us light, and take away darkness from our eyes,"—even so we Christians must fix our hopes upon the SECOND advent, and look and long for the rightful King's appearing.
And who, again, can look round his own private circle, whether great or small, and fail to see many things which are most painful and distressing; things which, like a watcher by a dying pillow, he can only look on and feel deeply, but cannot mend? Think of the everflowing stream of sorrow arising from poverty, sickness, disease, and death—from quarrels about money, from incompatibility of temper, from family misunderstandings, from failures in business, from disappointments about children, from separations of families in pursuit of callings. What hidden skeletons there are in many households! How many aching hearts! How many secret sorrows known only to God! How many Jacobs in the world, vexed by their children, and refusing to be comforted! How many Absaloms bowing down a father's head by their thanklessness and rebellion! How many Isaacs and Rebeccas daily grieved by self-willed sons! How many weeping widows of Nain! Where is the thoughtful Christian who does not often sigh for a better state of things, and ask himself, "How long, O Lord, faithful and true, how long are we to go on weeping, and working, binding up wounds, and drinking bitter cups, and educating, and parting, and burying, and putting on mourning? When shall the end once be?"
Now, I believe that the true Scriptural source of consolation, in the face of all that troubles us, whether publicly or privately, is to keep steadily before our eyes the second coming of Christ. Once more I say, we must "look forward to Jesus." We must grasp and realize the blessed fact that the rightful King of the world is returning soon, and shall have His own again; that He shall put down that old usurper, the devil, and take away the curse from off the earth. Let us cultivate the habit of daily looking forward to the resurrection of the dead, the gathering together of the saints, the restitution of all things, the banishment of sorrow and sin, and the re-establishment of a new kingdom, of which the rule shall be righteousness.
Any sorrow or trial may be borne, I believe—if men only have a hope of an end. All the sorrows of this world will be cheerfully borne, and we shall work on with a light heart, if we thoroughly believe that Christ is coming again without sin unto salvation.
After all, one principal cause of human unhappiness is the indulgence of unwarrantable expectations from anybody or anything here below. I ask my younger readers especially to remember that. The less we expect from statesmen, philosophers, men of money, men of science, ay, even from visible Churches—the happier we shall be. He who leans on staffs like these, will find them pierce his hand. He who drinks only of these fountains, shall thirst again. Let us learn to fix our chief hopes on the second coming of Christ—and work, and watch, and wait confidently—like those who wait for the morning, and know for a certainty that in the time appointed by the Father, the Sun of Righteousness will arise, with healing on His wings. Then, and then alone, we shall not be disappointed.
So much for the fourth and last look to Jesus. We ought to look habitually to His second personal coming, as the hope of the Church and world. He who looks at the cross of Christ is a wise man; he who looks at the intercession and example is wiser still; but he who lives
looking at all four objects—the death, the priesthood, the pattern, the second advent of Jesus—he is the wisest of all.
(a) And now let me wind up all by offering a word of friendly advice to all into whose hands this paper may fall. I offer it in all affection as one who longs to help you in the right way, who desires to promote in your heart a healthy, vigorous, everyday Christianity, and would gladly guard you against mistakes. Our greatest poet truly says, "We know what we are; but we know not what we may be."
All before us, is dark and uncertain, and mercifully kept from our eyes. I cannot tell you where the lot of many of my readers may be finally cast on earth, or what they may be called to do and bear before the end comes. But one thing I say confidently—let the keynote of your Christianity, in every quarter of the globe, be the phrase of my text— "Looking to Jesus!" Jesus dying, Jesus interceding, Jesus the example, Jesus coming again. Fix your eyes firmly on Him if you would so run as to obtain. Value the pure and reformed branch of Christ's Church, to which you belong, and all her many privileges. Love her services. Labor for her peace. Contend for her prosperity. But for your own personal religion, the salvation of your own soul, take care that your ruling idea is, "Looking to Jesus."
(b) Together with friendly advice, let me offer a friendly warning. Beware, if you love life, beware of a Christless religion. A watch without a mainspring, a steam engine without a fire, a solar system without the sun—all these are but faint and feeble images of the utter uselessness of a religion without Christ. And next to a Christless religion, beware of a religion in which Christ is not the first, foremost, chief, principal object—the very Alpha in the alphabet of your faith. He who enters upon a vast series of arithmetical calculations, requiring weeks and months of brain-exhausting toil, he knows well that his labor will be all in vain, and his conclusions faulty, if a single figure is wrong in his first line. And he who does not give Christ His rightful place and office in the beginning of his religion, must not be surprised if he never knows anything of joy and
peace in believing, and goes cheerless and comfortless on his way to heaven, with "all the voyage of life bound in shallows and in misery."
(c) Finally, may I not say to all, both old and young, with this great text in view, that we shall do well to aim at greater SIMPLICITY in our own personal religion. The early Christians lacked many privileges and advantages that we enjoy. They had no printed books. They worshiped God in dens and caves and private homes, had few and simple "church clothes", and often received the Lord's Supper in vessels of wood, and not of silver or gold. They had little money, no church endowments, no universities. Their creeds were short. Their theological definitions were scanty and few. But what they knew— they knew well. They were men of one book. They knew Whom they believed. If they had wooden communion vessels, they had golden ministers and teachers. They "looked to Jesus" and realized intensely their personal relationship to Jesus. For Jesus they lived, and worked, and died.
But what are we doing? And where are we in the nineteenth century? And what deliverance are we working on earth? With all our countless advantages, our grand old cathedrals, our splendid libraries, our accurate definitions, our elaborate liturgies, our civil liberties, our religious societies, our numerous facilities—we may well doubt whether we are making such a mark on the world as the New Testament Christians made! I know we cannot put the clock back, and return to the A B C's of early Christianity. But one thing we can do: we can grasp more firmly, with every returning Christmas, the grand old foundational principles around which our modern Christianity has clustered, and swelled, and grown to its present proportions. Such a principle is that laid down in our text, "Looking unto Jesus." Then let us covenant with ourselves, that for the time to come we will try to run our race, fight our battles, fill our position, serve our generation, like men who are ever "looking to Jesus." So looking while we live—we shall see face to face when we die. And then when the last great gathering takes place, we shall joyfully
exchange faith for sight, see as we have been seen, and know as we have been known!
The Power of the Holy Spirit
by J. C. Ryle
There is hope in the Gospel for any man, so long as he lives. There is infinite willingness in Christ to pardon sin. There is infinite power in the Holy Spirit to change hearts. There are many diseases of the body which are incurable. The cleverest doctors cannot heal them. But, thank God! there are no incurable diseases of soul. All manner and quantity of sins can be washed away by Christ! The hardest and most wicked of hearts can be changed.
Reader, I say again, while there is life—there is hope. The oldest, the vilest, the worst of sinners may be saved. Only let him come to Christ, confess his sin, and cry to Him for pardon—only let him cast his soul on Christ, and he shall be cured. The Holy Spirit shall be sent down on his heart, according to Christ's promise, and he shall be changed by His Almighty power, into a new creature.
I never despair of anyone becoming a decided Christian, whatever he may have been in days gone by. I know how great the change is from death to life; I know the mountains of division which seem to stand between some men and heaven; I know the hardness, the prejudices, the desperate sinfulness of the natural heart. But I remember that God the Father made the glorious world out of nothing. I remember that the voice of the Lord Jesus could reach Lazarus when, four days dead, and recall him even from the grave. I remember the amazing victories the Spirit of God has won in every nation under heaven. I remember all this—and feel that I never need despair.
Yes! those very people who now seem most utterly dead in sins, may yet be raised to a new being, and walk before God in newness of life. Why should it not be so? the Holy Spirit is a mighty, merciful, and loving Spirit. He turns away from no man, because of his vileness. He
passes by no one, because his sins are black and scarlet. There was nothing in the Corinthians that He should come down and quicken them. Paul reports of them, that they were "fornicators, idolaters, adulterers, homosexuals, thieves, covetous, drunkards, revilers, extortioners." "Such," he says, "were some of you!" Yet even them, the Spirit made alive. "You are washed," he writes, "you are sanctified, you are justified in the name of the Lord Jesus, and by the Spirit of our God" (1 Cor. 6:9-11).
There was nothing in the Colossians that He should visit their hearts. Paul tells us that they walked in "sexual immorality, impurity, lust, evil desire, and greed, which is idolatry." Yet these also, the Spirit quickened. He made them "put off the old man with his deeds, and put on the new man, which is renewed in knowledge after the image of Him that created him" (Col. 3:5-10).
There was nothing in Mary Magdalene that the Spirit should make her soul alive. Once she had been possessed with seven devils; time was, if report is true, that she had been a woman proverbial for vileness and iniquity—yet even her, the Spirit made a new creature, separated her from her sins, brought her to Christ, made her last at the cross, and first at the tomb! Never, never will the Spirit turn away from a soul, because of its corruption. He never has done so—He never will. It is His glory that He has purified the minds of the most impure, and made them temples for His own abode. He may yet take the worst of those who read this tract—and make him a vessel of grace.
Why indeed should it not be so? The Spirit is an Almighty Spirit. He can change the stony heart into a heart of flesh! He can break the strongest bad habits like wax before the fire! He can make the most difficult things seem easy, and the mightiest objections melt away like snow in spring! He can cut the bars of brass, and throw the gates of prejudice wide open! He can fill up every valley, and make every rough place smooth! He has done it often—and He can do it again,
The Spirit can take a Jew—the bitterest enemy of Christianity, the fiercest persecutor of true believers, the strongest stickler for Pharisaical notions, the most prejudiced opposer of Gospel doctrine —and turn that man into an earnest preacher of the very faith he once destroyed. He has done it already. He did it with the Apostle Paul. The Spirit can take a Roman Catholic monk, brought up in the midst of Romish superstition, trained from his infancy to believe false doctrine, and obey the Pope, steeped to the eyes in error—and make that man the clearest upholders of justification by faith the world ever saw! He has done so already. He did it with Martin Luther.
The Spirit can take an English tinker, without learning, patronage, or money—a man at one time notorious for blasphemy and swearing— and make that man write a pious book, which shall stand unrivaled and unequaled in its way, by any since the time of the Apostles. He has done so already—He did it with John Bunyan, the author of "Pilgrim's Progress."
The Spirit can take a sailor, drenched in worldliness and sin—a profligate captain of a slave ship, and make that man a most successful minister of the Gospel; a writer of letters which are a store-house of experimental religion; and of hymns which are known and sung wherever English is spoken. He has done it already. He did it with John Newton. All this the Spirit has done, and much more, of which I cannot speak particularly.
The arm of the Spirit is not shortened! His power is not decayed! He is like the Lord Jesus—the same yesterday, today, and forever. He is still doing wonders, and will do to the very end. I shall not be surprised to hear, even in this life, that the hardest man I know has become softened, and the proudest has taken his place at the feet of Jesus as a weaned child. I shall not be surprised to meet many on the right hand in the day of judgment, whom I shall leave, when I die, traveling in the broad way. I never despair, because I believe in the power of the Holy Spirit.
We ministers might well despair, when we look at our own performances. We are often sick of ourselves. We might well despair when we look at some who belong to our congregations; they seem as hard and insensible as the nether mill-stone! But we remember the Holy Spirit, and what He has done. We remember the Holy Spirit, and consider that He has not changed. He can come down like fire and melt the hardest hearts; He can convert the worst man or woman among our hearers, and mold their whole character into a new shape. And so we preach on. We hope, because of the Holy Spirit.
Oh, that our hearts would understand that the progress of true religion depends not on human might or power—but on the Lord's Spirit! Oh, that many of them would learn to lean less on ministers, and to pray more for the Holy Spirit! Oh, that all would learn to expect less from schools, and tracts, and ecclesiastical machinery; and, while using all means diligently, would seek more earnestly for the outpouring of the Spirit!
Reader, do you feel the slightest drawing towards God? Do you feel the smallest concern about your immortal soul? Does your conscience tell you this day that you have not yet felt the Spirit's power, and do you want to know what to do? Listen, and I will tell you. For one thing, you must go at once to the Lord Jesus Christ in prayer, and beseech Him to have mercy on you, and send you the Spirit. You must go direct to that open fountain of living waters, the Lord Jesus Christ, and you shall receive the Holy Spirit (John 7:39). Begin at once to pray for the Holy Spirit. To not think that you are shut up and cut off from hope—the Holy Spirit is promised to those who ask Him. His very name is the Spirit of Promise, and the Spirit of Life. Give Him no rest, until He comes down and makes you a new heart. Cry mightily unto the Lord—say unto Him, "Bless me, even me also! Quicken me, and make me alive!"
I dare not, for my part, send anxious souls to anyone but Christ. I cannot hold with those who tell men to pray for the Holy Spirit in the
first place, in order that they may go to Christ in the second place. I see no warrant of Scripture for saying so. I only see that if men feel they are needy, perishing sinners, they ought to apply, first and foremost, straight and direct to Jesus Christ. I see that He himself says, "If any man thirsts—let him come unto Me and drink" (John vii. 37). I know that it is written, "He has received gifts for men, yes for the rebellious also, that the Lord God might dwell among them" (Ps.67:18). I know it is His special office to baptize with the Holy Spirit, and that "in Him all fullness dwells." I dare not pretend to be more systematic than the Bible. I believe that Christ is the meeting place between God and the soul. So my first advice to anyone who wants the Spirit, must always be, "go to Jesus, and tell your wants to Him."
For another thing, if you have not yet felt the converting power of the Spirit, you must be diligent in attending those means of grace through which the Spirit works. You must regularly hear that Word which is His sword; you must habitually attend those assemblies where His presence is promised. You must, in short, be found in the way cf the Spirit—if you want the Spirit to do you good. Blind Bartimaeus would never have received sight had he sat lazily at home, and not come forth to sit by the wayside. Zaccheus might never have seen Jesus, and become a child of God, if he had not ran before and climbed up into the sycamore tree. The Spirit is a loving and good Spirit. But he who despises means of grace, resists the Holy Spirit.
Reader, remember these two things. I firmly believe that no man ever acted honestly and perseveringly on these two pieces of advice, who did not, sooner or later, have the Spirit, and find by experience that He is "mighty to save!"
Without Clouds
by J. C. Ryle
"He shall be as the light of the morning, when the sun rises, even a morning without clouds; as the tender grass springs out of the earth by clear shining after rain. Although my house be not so with God; yet He has made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire." (2 Samuel 23:4-5)
The text which heads this page is taken from a chapter which ought to be very interesting to every Christian. It begins with the touching expression, "These are the last words of David."
Whether that means, "these are the last words which David ever spoke by inspiration as a Psalmist," or "these are among the last sayings of David before his death," signifies little. In either point of view, the phrase suggests many thoughts.
It contains the experience of an old servant of God who had many ups and downs in his life. It is the old soldier remembering his campaigns. It is the old traveler looking back on his journeys.
I. Let us first consider David's humbling confession.
He looks forward with a prophetic eye to the future coming of the Messiah, the promised Savior, the seed of Abraham, and the seed of David. He looks forward to the Advent of a glorious kingdom in which there shall be no wickedness, and righteousness shall be the universal character of all the subjects. He looks forward to the final gathering of a perfect family in which there shall be no unsound members, no defects, no sin, no sorrow, no deaths, no tears. And he
says, the light of that kingdom shall be "as the light of the morning when the sun rises, even a morning without clouds."
But then he turns to his own family, and sorrowfully says, "My house is not so with God." It is not perfect, it is not free from sin, and it has blots and blemishes of many kinds. It has cost me many tears. It is not so as I could wish, and so as I have vainly tried to make it.
Poor David might well say this! If ever there was a man whose house was full of trials, and whose life was full of sorrows, that man was David. Trials from the envy of his own brethren—trials from the unjust persecution of Saul—trials from his own servants, such as Joab and Ahithophel—trials from a wife, even that Michal who once loved him so much—trials from his children, such as Absalom, Amnon, and Adonijah—trials from his own subjects, who at one time forgot all he had done, and drove him out of Jerusalem by rebellion— trials of all kinds, wave upon wave, were continually breaking on David to the very end of his days. Some of the worst of these trials, no doubt, were the just consequences of his own sins, and the wise chastisement of a loving Father. But we must have hard hearts if we do not feel that David was indeed "a man of sorrows."
But is not this the experience of many of God's noblest saints and dearest children? What careful reader of the Bible can fail to see that Adam, and Noah, and Abraham, and Isaac, and Jacob, and Joseph, and Moses, and Samuel—were all men of many sorrows—and that those sorrows chiefly arose out of their own homes?
The plain truth is, that HOME TRIALS are one of the many means by which God sanctifies and purifies His believing people. By them He keeps us humble. By them He draws us to Himself. By them He sends us to our Bibles. By them He teaches us to pray. By them He shows us our need of Christ. By them He weans us from the world. By them He prepares us for "a city which has foundations," in which there will be no disappointments, no tears, and no sin. It is no special mark of God's favor when Christians have
no trials. They are spiritual medicines, which poor fallen human nature absolutely needs. King Solomon's course was one of unbroken peace and prosperity. But it may well be doubted whether this was good for his soul.
Before we leave this part of our subject, let us learn some PRACTICAL LESSONS.
(a) Let us learn that parents cannot give grace to their children, or masters to their servants. We may use all means, but we cannot command success. We may teach, but we cannot convert. We may show those around us, the bread and water of life, but we cannot make them eat and drink it. We may point out the way to eternal life, but we cannot make others walk in it. "It is the Spirit who quickens." Spiritual life is that one thing which the cleverest man of science cannot create or impart. It comes "not of blood, nor of the will of man" (John 1:13). To give life is the grand prerogative of God.
(b) Let us learn not to expect too much from anybody or anything in this fallen world. One great secret of unhappiness is the habit of indulging in exaggerated expectations. From money, from marriage, from business, from houses, from children, from worldly honors, from political success—people are constantly expecting what they never find—and the great majority die disappointed. Happy is he who has learned to say at all times, " My soul, waits only upon God—my expectation is from Him" (Psalm 62:5).
(c) Let us learn not to be surprised or fret when trials come. It is a wise saying of Job, "Man is born to trouble as the sparks fly upward" (Job 5:7). Some, no doubt, have a larger cup of sorrows to drink than others. But few live long without troubles or cares of some kind. The greater our affections—the deeper are our afflictions and the more we love—the more we have to weep. The only certain thing to be predicted about the babe lying in his cradle is
this—if he grows up, he will have many troubles, and at last he will die.
(d) Let us learn, lastly, that God knows far better than we do what is the best time for taking away from us those whom we love. The deaths of some of David's children were painfully remarkable, both as to age, manner, and circumstances. When David's little infant lay sick, David thought he would have liked the child to live, and he fasted and mourned until all was over. Yet, when the last breath was drawn, he said, with strong assurance of seeing the child again, "I shall go to him, but he shall not return to me" (2 Samuel 12:23). But when, on the contrary, Absalom died in battle—Absalom the beautiful Absalom—the darling of his heart—but Absalom who died in open sin against God and his father, what did David say then? Hear his hopeless cry, "O Absalom, my son, my son, would God I had died for you!" (2 Samuel 18:33). Alas! None of us know when it is best for ourselves, our children, and our friends to die. We should pray to be able to say, "My times are in Your hands," let it be when You will, where You will, and how You will (Psalm 31:15).
II. Let us consider, secondly, what was the source of David's PRESENT COMFORT in life. He says, "Though my house is not as I could wish, and is the cause of much sorrow, God has made with me an everlasting covenant, ordered in all things, and sure." And then he adds, "This is all my salvation, and all my desire."
Now this word "covenant" is a deep and mysterious thing, when applied to anything that God does. We can understand what a covenant is between man and man. It is an agreement between two people, by which they bind themselves to fulfill certain conditions and do certain things. But who can fully understand a covenant made by the Eternal God? It is something far above us and out of sight. It is a phrase by which He is graciously pleased to accommodate Himself to our poor weak faculties, but at best we can only grasp a little of it.
The covenant of God to which David refers as his comfort must mean that everlasting agreement between the Three Persons of the Blessed Trinity which has existed from all eternity for the benefit of all the living members of Christ.
It is a mysterious and ineffable arrangement whereby all things necessary for the salvation of our souls, our present peace, and our final glory, are fully and completely provided, and all this by the joint work of God the Father, God the Son, and God the Holy Spirit. The redeeming work of God the Son by dying as our Substitute on the cross—the drawing work of God the Father by choosing and drawing us to the Son—and the sanctifying work of the Holy Spirit in awakening, quickening, and renewing our fallen nature—are all contained in this covenant—along with everything that the soul of the believer needs between grace and glory.
Of this covenant, the Second Person of the Trinity is the Mediator (Heb. 12:24). Through Him all the blessings and privileges of the covenant are conveyed to every one of His believing members. And when the Bible speaks of God making a covenant with man, as in the words of David, it means with man in Christ as a member and part of the Son. They are His mystical body, and He is their Head, and through the Head all the blessings of the eternal covenant are conveyed to the body. Christ, in one word, is "the Surety of the covenant," and through Him believers receive its benefits. This is the great covenant which David had in view.
True Christians would do well to think about this covenant, remember it, and roll the burden of their souls upon it far more than they do. There is unspeakable consolation in the thought that the salvation of our souls has been provided for from all eternity—and is not a mere affair of yesterday. Our names have long been in the Lamb's book of life. Our pardon and peace of conscience through Christ's blood—our strength for duty—our comfort in trial—our power to fight Christ's battles—were all arranged for us from endless ages, and long before we were born. Here upon earth we pray, and
read, and fight, and struggle, and groan, and weep, and are often sorely hindered in our journey. But we ought to remember that an Almighty eye has long been upon us—and that we have been the subjects of divine provision, though we knew it not.
Above all, Christians should never forget that the everlasting covenant is "ordered in all things and sure." The least things in our daily life are working together for good, though we may not see it at the time. The very hairs of our head are all numbered—and not a sparrow falls to the ground without our Father. There is no luck or chance in anything that happens to us. The least events in our life are parts of an everlasting design in which God has foreseen and arranged everything for the good of our souls.
Let us all try to cultivate the habit of remembering the everlasting covenant. It is a doctrine full of strong consolation—if it is properly used. It was not meant to destroy our responsibility. It is widely different from Mohammedan fatalism. It is specially intended to be a refreshing cordial for practical use in a world full of sorrow and trial. We ought to remember, amid the many sorrows and disappointments of life, that "what we don't know now—we shall know hereafter." There is a meaning and a "needs be" in every "bitter cup" that we have to drink, and a wise cause for every loss and bereavement under which we mourn.
After all, how little we know! We are like children who look at a halffinished building, and have not the least idea what it will look like when it is completed. They see masses of stone, and brick, and rubbish, and timber, and mortar, and scaffolding, and dirt, and all in apparent confusion. But the architect who designed the building sees order in all, and quietly looks forward with joy to the day when the whole building will be finished, and the scaffolding removed and taken away. It is even so with us. We cannot grasp the meaning of many a dark providence in our lives, and are tempted to think that all around us is confusion. But we should try to remember that the great Architect in heaven is always doing wisely and well, and
that we are always being "led by the right way to a city of habitation" (Psalm 107:7). The resurrection morning will explain all. It is a quaint but wise saying of an old divine, that "true faith has bright eyes, and can see even in the dark."
It is recorded of Barnard Gilpin, a Reformer who lived in the days of the Marian martyrdoms, and was called the Apostle of the North, that he was famous for never murmuring or complaining, whatever happened to him. In the worst and blackest times he used to be always saying, "It is all in God's everlasting covenant, and must be for good." Towards the close of Queen Mary's reign, he was suddenly summoned to come up from Durham to London, to be tried for heresy, and in all probability, like Ridley and Latimer, to be burned. The good man quietly obeyed the summons, and said to his mourning friends, "It is in the covenant, and must be for good." On his journey from Durham to London, his horse fell, and his leg was broken, and he was laid up at a roadside inn. Once more he was asked, "What do you think of this?" Again he replied, "It is all in the covenant, and must be for good." And so it turned out. Weeks and weeks passed away before his leg was healed, and he was able to resume his journey. But during those weeks the unhappy Queen Mary died, the persecutions were stopped, and the worthy old Reformer returned to his northern home rejoicing. "Did I not tell you," he said to his friends, "that all was working together for good?"
Well would it be for us if we had something of Barnard Gilpin's faith, and could make practical use of the everlasting covenant as he did. Happy is the Christian who can say from his heart these words—
"I know not the way I am going, But well do I know my Guide; With a childlike trust I give my hand To the mighty Friend by my side. The only thing that I say to Him, As He takes it, is—'Hold it fast;
Allow me not to lose my way, And bring me home at last."
III. Let us consider, lastly, what was King David's hope for the FUTURE. That hope, beyond doubt, was the glorious advent of the Messiah at the end of the world, and the setting up of a kingdom of righteousness, at the final "restitution of all things" (Acts 3:21).
Of course king David's views of this kingdom were dim and vague compared to those which are within reach of every intelligent reader of the New Testament. He was not ignorant of the coming of Messiah to suffer, for he speaks of it in the 22nd Psalm. But he saw far behind it the coming of Messiah to reign, and his eager faith overleaped the interval between the two Advents. That his mind was fixed upon the promise, that the "seed of the woman should" one day completely "bruise the serpent's head," and that the curse should be taken off the earth, and the effects of Adam's fall completely removed, I feel no doubt at all. The Church of Christ would have done well if she had walked in David's steps, and given as much attention to the Second Advent as David did.
The figures and comparisons which David uses in speaking of the advent and future kingdom of the Messiah are singularly beautiful, and admirably fitted to exhibit the benefits which it will bring to the Church and the earth. The Second Advent of Christ shall be "as the light of the morning when the sun rises, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain." Those words deserve a thousand thoughts. Who can look around him, and consider the state of the world in which we live, and not be obliged to confess that clouds and darkness are now on every side? "The whole creation groans and travails in pain" (Romans 8:22). Look where we will, we see confusion, quarrels, wars between nations, helplessness of statesmen, discontent and grumbling of the lower classes, excessive luxury among the rich, extreme poverty among the poor, intemperance, impurity, dishonesty, swindling, lying, cheating, covetousness, heathenism,
superstition, formality among Christians, decay of vital religion— these are the things which we see continually over the whole globe— in Europe, Asia, Africa, and America. These are the things which defile the face of creation, and prove that the devil is "the prince of this world," and the kingdom of God has not yet come. These are clouds indeed, which often hide the sun from our eyes.
But there is a good time coming, which David saw far distant, when this state of things shall be completely changed. There is a kingdom coming, in which holiness shall be the rule, and sin shall have no place at all.
Who can look around him in his own neighborhood, and fail to see within a mile of his own house that the consequences of sin lie heavily on earth, and that sorrow and trouble abound? Sickness, and pain, and death come to all classes, and spare none, whether rich or poor. The young often die before the old, and the children before the parents. Bodily suffering of the most fearful description, and incurable disease, make the existence of many miserable. Widowhood, and childlessness, and solitariness, tempt many to feel weary of life, though everything which money can obtain is within their reach. Family quarrels, and envies, and jealousies break up the peace of many a household, and are a worm at the root of many a rich man's happiness. Who can deny that all these things are to be seen on every side of us? There are many 'clouds' now.
Will nothing end this state of things? Is creation to go on groaning and travailing forever after this fashion? Thanks be to God, the Second Advent of Christ supplies an answer to these questions. The Lord Jesus Christ has not yet finished His work on behalf of man. He will come again one day (and perhaps very soon) to set up a glorious kingdom, in which the consequences of sin shall have no place at all. It is a kingdom in which there shall be no pain and no disease, in which "the inhabitant shall no more say—I am sick" (Isa. 33:24). It is a kingdom in which there shall be no partings, no moves, no changes, and no good-byes. It is a kingdom in which there shall be no deaths,
no funerals, no tears, and no mourning worn. It is a kingdom in which there shall be no quarrels, no losses, no crosses, no disappointments, no wicked children, no bad servants, no faithless friends. When the last trumpet shall sound, and the dead shall be raised incorruptible, there will be a grand gathering together of all God's people, and when we awake up after our Lord's likeness we shall be satisfied (Psalm 17:15). Where is the Christian heart that does not long for this state of things to begin? Well may we take up the last prayer in the Book of Revelation, and often cry, "Come quickly, Lord Jesus" (Rev. 22:20).
(a) And now, have we troubles? Where is the man or woman on earth who can say, "I have none"? Let us take them all to the Lord Jesus Christ. None can comfort like Him. He who died on the cross to purchase forgiveness for our sins, is sitting at the right hand of God with a heart full of love and sympathy. He knows what sorrow is, for He lived thirty-three years in this sinful world, and suffered Himself being tempted, and saw suffering every day. And He has not forgotten it. When He ascended into heaven, to sit at the right hand of the Father, He took a perfect human heart with Him. "He can be touched with the feeling of our infirmities" (Heb. 4:15). He can feel. Almost His last thought upon the cross was for His own mother, and He cares for weeping and bereaved mothers still.
He would have us never forget that our departed friends in Christ are not lost, but only gone before. We shall see them again in the day of gathering together, for "those who sleep in Jesus, will God bring with Him" (1 Thes. 4:14). We shall see them in renewed bodies, and know them again, but better, more beautiful, more happy than we ever saw them on earth. Best of all, we shall see them with the comfortable feeling that we meet to part no more.
(b) Have we troubles? Let us never forget the everlasting covenant to which old David clung to the end of his days. It is still in full force. It is not cancelled. It is the property of every believer in Jesus, whether rich or poor, just as much as it was the property of
the son of Jesse. Let us never give way to a fretting, murmuring, complaining spirit. Let us firmly believe at the worst of times, that every step in our lives is ordered by the Lord, with perfect wisdom and perfect love, and that we shall see it all at last. Let us not doubt that He is always doing all things well. He is good in giving—and equally good in taking away.
(c) Finally, have we troubles? Let us never forget that one of the best of remedies and most soothing medicines is to try to do good to others, and to be useful. Let us lay ourselves out to make the sorrow less and the joy greater, in this sin-burdened world. There is always some good to be done within a few yards of our own doors. Let every Christian strive to do it, and to relieve either bodies or minds.
"To comfort and to bless, To find a balm for woe, To tend the lone and fatherless, Is angel's work below."
Selfish feeding on our own troubles, and continual poring over our sorrows, are one secret of the melancholy misery in which many spend their lives. If we trust in Jesus Christ's blood, let us remember His example. He ever "went about doing good" (Acts 10:38). He came not to be ministered unto, but to minister—as well as to give His life a ransom for many. Let us try to be like Him. Let us walk in the steps of the good Samaritan, and give help wherever help is really needed. Even a kind word spoken in season is often a mighty blessing. That Old Testament promise is not yet worn out—"Blessed is the man that provides for the sick and needy—the Lord shall deliver him in the time of trouble." (Psalm 41:1)
The Lord's Garden
by J. C. Ryle
"A garden enclosed is My sister, My spouse." Song of Solomon 4:12
The Lord Jesus Christ has a garden. It is the company of all who are true believers in Him. They are His garden.
Viewed in one light, believers are Jesus Christ's SPOUSE. They are all joined to Him by an everlasting covenant that cannot be broken; wedded to Him by the marriage of faith—taken by Him to be His forever, with all their debts and liabilities, with all their faults and imperfections. Their old name is gone—they have no name but that of their Bridegroom. God the Father regards them as one with His dear Son. Satan can lay no charge against them. They are the Lamb's wife—"My Beloved is mine, and I am His" (Song. 2:16).
Viewed in another light, believers are Christ's SISTER. They are like Him in many things. They have His Spirit—they love what He loves, and hate what He hates—they count all His members brethren— through Him they have the spirit of adoption, and can say of God, "He is my Father." Faint indeed is their resemblance to their elder Brother! And still they are like.
Viewed in a third light, believers are Christ's GARDEN. Let us see how and in what way.
1. Jesus calls His people a garden, because they are altogether different from the men of the world. The world is a wilderness —it brings forth little but thorns and thistles—it is fruitful in nothing but sin. The children of this world are an untilled wilderness in God's sight. With all their arts and sciences, intellect and skill, eloquence and statesmanship, poetry and refinement—with all this they are a
wilderness, barren of repentance, faith, holiness, and obedience to God. The Lord looks down from heaven, and where He sees no grace, there the Lord can see nothing but a "wilderness" state of things. The Lord Jesus Christ's believing people are the only green spot on the earth—the only oasis amid barren deserts—they are His garden.
He calls His people a garden, because they are sweet and beautiful to His mind. He looks on the world, and it grieves Him to the heart—He looks on the little flock of His believing people, and is well pleased. He sees in them the fruit of His travail, and is satisfied. He rejoices in spirit when He sees the kingdom revealed to babes, though the wise and prudent receive it not. As in the day of Noah's sacrifice, He smells a sweet aroma—and is refreshed. It is very wonderful, very mysterious! Believers are vile in their own eyes, and feel themselves miserable sinners; yet Jesus says, "You are all fair—sweet is your voice—your countenance is lovely—beautiful as Tirzah, lovely as Jerusalem, fair as the moon, and clear as the sun" (Song. 1:15, 4:7, 2:14, 6:10, etc.) Oh, the depths! It sounds incomprehensible and almost incredible; but it is true!
He calls His people a garden, because He delights to walk among them. He sees the children of this world—but He mingles not with them. His eyes are on all their ways, but He does not come down to talk with them, as He did to Abraham, like a man with his friend.
On the other hand, He loves to walk among His candle-sticks, and see whether the light burns brightly. He loves to be present in the assemblies of His saints, and to come in and sup with them, and they with Him. He loves to come with His Father, and make His abode with His disciples—and wheresoever two or three are gathered in His name, there is He. He loves to come into His garden and eat His pleasant fruits; to go down to the beds of spices, and gather lilies; to see whether the vine flourishes, and the tender grape appears, and the pomegranates bud forth (Song. 7:12). In short, He holds special communion with His people, and deals intimately with them, as He does not with the world.
He calls His people a garden, because they are useful, and bear fruit and flowers. Where is the real use of the children of this world? Of what value are they, while they continue unconverted? They are unprofitable tenants and worthless cumberers of the ground. They bring no glory to the Lord that bought them—they fulfill not their part in creation—they stand alone in the world of created beings, not doing the work for which their Maker meant them. The heavens declare the glory of God—the trees, the corn, the grass, the flowers, the streams, the birds speak forth His praise—but the man of the world does nothing to show that he cares for God, or serves God, or loves God, or feels grateful for Christ's redeeming death.
The Lord's people are not so. They bring Him some revenue of glory. They bear some little fruit, and are not altogether barren and unprofitable servants. Compared to the world, they are a garden.
2. The Lord's garden has a distinctive peculiarity about it. It is a garden ENCLOSED.
There is an enclosure around believers; or else they never would be saved. This is the secret of their safety. It is not their faithfulness, their strength, or their love, it is the wall around them which prevents their being lost. They are a "garden enclosed."
They are enclosed by God the Father's everlasting election. Long before they were born—long before the foundations of the world, God knew them, chose them, and appointed them to obtain salvation by Jesus Christ. The children of this world do not like to hear this doctrine proclaimed. It humbles man, and leaves him no room to boast. But whether it is abused or not—the doctrine of election is true. It is the corner-stone of the believer's foundation, that he was chosen in Christ before the world began. Who can rightly estimate the strength of this enclosure?
They are enclosed by the special love of God the Son. The Lord Jesus is the Savior of all men—but He is specially the Savior of those who believe. He has power over all flesh—but He gives eternal life to those who are specially given to Him, in a way that He does to none others. He shed His blood on the cross for all—but He only washes those who have part in Him. He invites all—but He quickens whom He will, and brings them to glory. He prays for them—He prays not for the world. He intercedes for them—that they may be kept from evil, that they may be sanctified by the truth, that their faith fail not. Who can fully describe the blessedness of this enclosure?
They are enclosed by the effectual working of God the Holy Spirit. The Spirit calls them out from the world, and separates them as effectually as if a wall were built between them and it. He puts in them new hearts, new minds, new tastes, new desires, new sorrows, new joys, new wishes, new pleasures, new longings. He gives them new eyes, new ears, new affections, new opinions. He makes them new creatures; they are born again, and with a new birth they begin a new existence. Mighty indeed is the transforming power of the Holy Spirit! The believer and the world are completely put asunder, and everlastingly separated. You may place a believer and an unbeliever together, marry them, join them under one roof, but you cannot unite them any more into one piece. The one is part of the "garden enclosed," and the other is not. Effectual calling is a barrier that cannot be broken.
Who can tell the comfort of this threefold wall of enclosure! Believers are enclosed by election, enclosed by washing and intercession, enclosed by calling and regeneration. Great is the consolation of these threefold bands of love around us, the love of God the Father, the love of God the Son, the love of God the Holy Spirit! A threefold cord is not easily broken.
Does any reader suppose for a moment that all this was not needed? I believe that nothing short of this threefold enclosure could save the Lord's garden from utter ruin. Without election, intercession, and
regeneration—there is not one soul who would get to heaven. The wild boar out of the woods would break in and devour—the roaring lion would come in and trample all under his feet. The devil would soon lay the Lord's garden level with the ground.
Blessed be God for this, that we are "a garden enclosed!" Blessed be God, our final safety hangs not on anything of our own—not on our graces and feelings—not on our degree of sanctification—not on our perseverance in well-doing—not on our love—not on our growth in grace—not on our prayers and Bible-readings—not even on our faith. It hangs on nothing else but the work of Father, Son, and Holy Spirit. If this three-fold work encloses us, who shall overthrow our hope? If God be for us, who can be against us?
Adam had a heart free from sin. Adam was strong in innocency, and undefiled by contact with bad examples and corrupt neighbors. Adam was on vantage ground, a thousand times higher than we now occupy—and yet Adam fell before temptation. There was no enclosure round him, no wall to keep Satan out, no barrier round the first flower of the Lord's garden—and see how Adam fell!
Let believers open their sleepy eyes—and try to understand the value of their privileges! This is the most blessed part of the Lord's garden. It is a "garden enclosed." I believe if there was no election, there would be no salvation. I never saw a man who would be saved if it depended in any wise on himself. Let us all thank the Lord Jesus, every day, and thank Him from our hearts, that His people are a chosen and guarded people, and that His garden is nothing less than "a garden enclosed."
3. The Lord's garden is not empty—it is always full of FLOWERS. It has had many in time past, it has many at the time present. Believers are the flowers that fill the Lord's garden.
I will mention two things about the flowers in the garden of the Lord Jesus. In some things they are all exactly like one another. In some
things they are as various and diverse as the flowers in the gardens of this world.
In some things they are all ALIKE.
(1) They have all been transplanted. Not one of the Lord's flowers grew naturally in His garden. They were all born children of wrath, even as others. No man is born with grace in his heart. Every believer among the Lord's people was at one time at enmity with Him, and in a state of condemnation. It was the grace of God that first called him out of the world. It was the Spirit of Christ who made him what he is, and planted him in the garden of the Lord. In this the Lord's people are all alike—they are all transplanted flowers.
(2) The Lord's flowers are all alike in their root. In outward things they may differ, but underneath they are all the same. They are all rooted and grounded on Jesus Christ. Believers may worship in different places, and belong to different churches, but their foundation is the same—the cross and the blood of Jesus.
(3) The Lord's flowers are all at their beginning weak. They do not come to full maturity at once. They are at first like new-born babes, tender and delicate, and needing to be fed with milk, and not with strong meat. They are soon checked and thrown back. All begin in this way.
(4) The Lord's flowers all need the light of the sun. Flowers cannot live without light. Believers cannot live comfortably unless they see much of the face of Jesus Christ. To be ever looking on Him, feeding on Him, communing with Him—this is the hidden spring of the life of God in man's soul.
(5) The Lord's flowers all need the dews of the Spirit. Flowers wither without moisture. Believers need daily, hourly, to be renewed by the Holy Spirit in the spirit of their minds. We cannot live on old grace, if we would be fresh, living, real Christians. We must be daily
more 'filled with the Spirit'. Every chamber in the inward temple must be filled.
(6) The Lord's flowers are all in danger of weeds. Flower-beds need constant weeding. Believers need daily to search and see that they do not let besetting sins grow on undisturbed. These are the things that choke the actings of grace, and chill the influences of the Spirit. All are in peril of this—all should beware.
(7) The Lord's flowers all require pruning and cutting. Flowers left alone soon dwindle and grow small. No careful gardener leaves his roses alone all the year round. Just so believers need stirring, shaking, mortifying—or else they become sleepy—and incline like Lot to 'settle down by Sodom'. And if they are slow about the work of pruning, God will often take it in hand for them.
(8) The Lord's flowers all grow. None but hypocrites, and wolves in sheep's clothing, and 'painted Christians', stand still. True believers are never long the same. It is their desire to go on from grace to grace, strength to strength, knowledge to knowledge, faith to faith, holiness to holiness. Visit a border of the Lord's garden after two or three years' absence, and you will see this growth. If you do not see growth—you may well suppose there is a worm at the root. Life grows—but death stands still and decays.
But while the Lord's flowers are all alike in some things, they are VARIOUS and DIVERSE in others, even as the flowers in our own gardens. Let us consider this point a little.
Believers have many things in COMMON—one Lord, one faith, one baptism of the Spirit, one hope, one foundation, one reverence for the Word, one delight in prayer, one newness of heart. And yet there are some things in which they are not one. Their general experience is the same, and their title to heaven the same—and yet there are VARIETIES in their specific experience. There are shades of diversity in their views and feelings. They are not so altogether and
completely one that they can quite understand each other in all things, at all times, and in all points. Very important is it to bear this in mind! Believers are—one in great principles, not one in all particulars—one in reception of the whole truth, not one in the proportion they give to the parts of truth—one in the root, but not one in the flower—one in the hidden part that only the Lord Jesus sees, not one in the visible part that is seen of the world.
You cannot understand your brother or sister in some things. You could not do as they do; speak as they speak; act as they act; laugh as they laugh; admire what they admire. Oh, be not hasty to condemn them! Make them not offenders for a word. Do not set them down in a low place because they and you have little in common—few harmonizing and responding strings in your hearts— because you soon come to a standstill in communing with them, and discover that they and you have only a limited extent of ground in common! Write it down on the tablets of your heart, that there are many schools, orders, classes, diversities of Christians. You may all be in the Lord's garden, and be united on grand doctrines—and yet for all that, the Lord's garden is made up of various sorts of flowers! All His flowers are useful—none must be despised. And yet His garden contains widely different sorts.
(1) Some that grow in the Lord's garden are like the flowers which are brilliant and SHOWY in color—but not sweet. You see them afar off, and they attract the world's eye, and their tints are beautiful, but you can say no more.
These are frequently the public Christians—the popular preachers— the speakers on platforms—the leaders of listening assemblies—the people talked of, and pointed at, and run after. Such people are the tulips, and sunflowers, and peonies, and dahlias of the Lord's garden —brilliant, flamboyant, bright and glorious in their way—but not sweet.
(2) Some are like those flowers which make no show at all—and yet are the SWEETEST.
These are the Christians whom the world never hears of—they rather shrink from public observation. They hold on the even tenor of their way, and pass silently on towards home—but they sweeten all around them.
These are those who are rare and hard to find—but the better they are known, the more they are loved. Ask their true character in their own homes, and in their families—ask husbands, wives, children, servants, their character—and you will soon discover that not a tenth part of their beauty and excellence is known by the world. The nearer you go—the more perfume will these dwellers in the Lord's garden give out. These are the Lord's violets—valued by only few, but to those who know them, oh, how sweet!