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Thursday, March 31, 2016

"In me . . . peace" (John 16:33).


  
Streams in the Desert




      In Me
      
      "In me . . . peace" (John 16:33).
      
      There is a vast difference between happiness and blessedness. Paul had imprisonments and pains, sacrifice and suffering up to the very limit; but in the midst of it all, he was blessed. All the beatitudes came into his heart and life in the midst of those very conditions.
      
      Paganini, the great violinist, came out before his audience one day and made the discovery just as they ended their applause that there was something wrong with his violin. He looked at it a second and then saw that it was not his famous and valuable one.
      
      He felt paralyzed for a moment, then turned to his audience and told them there had been some mistake and he did not have his own violin. He stepped back behind the curtain thinking that it was still where he had left it, but discovered that some one had stolen his and left that old second-hand one in its place. He remained back of the curtain a moment, then came out before his audience and said:
      
      "Ladies and Gentlemen: I will show you that the music is not in the instrument, but in the soul." And he played as he had never played before; and out of that second-hand instrument, the music poured forth until the audience was enraptured with enthusiasm and the applause almost lifted the ceiling of the building, because the man had revealed to them that music was not in the machine but in his own soul.
      
      It is your mission, tested and tried one, to walk out on the stage of this world and reveal to all earth and Heaven that the music is not in conditions, not in the things, not in externals, but the music of life is in your own soul.
      
      If peace be in the heart,
      The wildest winter storm is full of solemn beauty,
      The midnight flash but shows the path of duty,
      Each living creature tells some new and joyous story,
      The very trees and stones all catch a ray of glory,
      If peace be in the heart.
      --Charles Francis Richardson



"For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." 2 Corinthians 5:21

  
J. C. Philpot - Daily Portions





      "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." 2 Corinthians 5:21
     
      Our blessed Lord offered himself for sin; that is, that he might put away sin by the sacrifice of himself--"Who his own self bare our sins in his own body on the tree" (1 Pet. 2:24). It was absolutely necessary either that the sinner should suffer in his own person, or in that of a substitute. Jesus became this substitute; he stood virtually in the sinner's place, and endured in his holy body and soul the punishment due to him; for he "was numbered with the transgressors." He thus, by the shedding of his most precious blood, opened in his sacred body a fountain for all sin and all uncleanness (Zech. 13:1). 

The cross was the place on which this sacrifice was offered; for as the blood of the slain lamb was poured out at the foot of the altar, sprinkled upon its horns, and burned in its ever-enduring fire, so our blessed Lord shed his blood upon the cross. He there endured the wrath of God to the uttermost; he there put away sin by the sacrifice of himself; he there offered his holy soul and body, the whole of his pure and sacred humanity, in union with his eternal Deity, as an expiation for the sins of his people. 

Thus all their sin was atoned for, expiated, put away, blotted out, and will never more be imputed to them. This is the grand mystery of redeeming love and atoning blood. Here the cross shines forth in all its splendour; here God and man meet at the sacrifice of the God-man; and here, amidst the sufferings and sorrows, the groans and tears, the blood and obedience of God's dear Son in our nature, grace reigns through righteousness unto eternal life.


A sweet savor unto the Lord. Leviticus 1:9,13,17

 
Our Daily Homily





      A sweet savor unto the Lord. Leviticus 1:9,13,17
     
      How sweet the offering up of the Son was to the Father! "Christ also hath loved us, and hath given Himself for us an offering and a sacrifice to God for a sweet-smelling savor" (Eph v.2) The burnt-offering was an imperfect type of His entire devotion to His Father's will. When Jesus saw the inability of man to keep the holy law, and volunteered to magnify it, and make it honorable; when He laid aside His glory, and stepped down from His throne, saying, "I delight to do Thy will, O my God"; when He became obedient even to the death of the cross - it was as sweet to God as the fragrance of a garden of flowers to us.
     
      Let us never forget the Godward aspect of the cross. The sacrificial fire fed on every part of the sacrifice, on the inwards as well as the carcase ; so did the Holy God delight to witness the spotless and entire devotion of the Son to the great work in which the entire Godhead was most deeply interested. The fragraut graces of Christ were madr manifest on the cross, aiid are perpetuated in His intercession.
     
      There is a sense also in which our consecration to God is fragrant and precious. When we see His claims, and yield to them; when we submit to His will, and commit our lives wholly to His direction; when we offer and present ourselves to Him, a living sacrifice, keeping nothing back -His heart is gladdened, and His fire of complacency feeds on our act. Always count on this; you may feel no thrill, and see no light, but reckon on God, believe that He accepts what you give, and will crown your sacrifice with the fire of Pentecost.
     
      Who to-day will surrender to God, and become an offering of a sweet savor?


Christ Exalted!



Christ Exalted!



(James Smith, "Christ Exalted, Saints Comforted, and Sinners Directed" 1855)


If we look at the comparisons which are made use of by the Holy Spirit to set Christ forth — we behold something more of His loveliness.

He is compared to a MOTHER, and is said to have more than a mother's tenderness, kindness, and care.

His concern for His people is constant,

He never loses sight of them for a moment, and

He pledges His Word that He will never forget them!


He is the CITY of REFUGE, with . . .

the broad and clear road,

the gates wide open, and

the hearty welcome awaiting every sinner who approaches to escape the threatened vengeance!


He is the STRONGHOLD, which emboldens, supplies, and secures all the prisoners of hope.

He is the ROCK, which shades, shelters, and refreshes the weary traveler.

He is the DAY-STAR, which betokens brighter scenes, and guides the vessel of mercy across the boisterous deep — to the haven of perfect redemption and safety.

He is the SUN of RIGHTEOUSNESS, whose rising . . .

cheers the benighted pilgrim,

makes glad the weary citizen of Heaven, and

produces moral beauty and fruitfulness in our world.

He is the APPLE-TREE among the trees of the forest . . .

whose blossoms are beautiful,

whose shade is refreshing, and

whose fruit is sweet to the taste.


He is the BREAD of LIFE, which came down from heaven . . .

satisfying the hungry,

strengthening the weak, and

giving life unto the world.


He is the BRAZEN SERPENT, which heals easily, instantly, and perfectly — all who look to Him by faith.

He is the WATER of SALVATION, which . . .

cleanses the filthy,

refreshes the weary, and

makes glad the city of God.

He is the only WAY, which leads from sin, condemnation, and wrath — to life, holiness, and heaven!

He is the HEAD, which thinks, plans, and contrives for the welfare of the whole of His mystical body.

He is the DOOR, which admits to . . .

the pastures of Divine truth,

the privileges of His Church below,

and His Father's glorious presence!

He is the FOUNDATION on which all must build for eternity, and which alone is able to support our hopes and sustain our souls — amidst the wreck of matter and the crash of worlds!

He is the CORNER-STONE, which unites, beautifies, and strengthens the whole building of divine mercy.

He is the TEMPLE, where God . . .

meets with us,

accepts us, and

imparts His blessing to us.

He is the ALTAR, which sanctifies both the gift and the giver.

He is the VINE, which communicates life, nourishment, and fruitfulness to all its branches.

He is the ROSE of SHARON and the LILY of the VALLEY — fragrant, lovely, attractive, perfuming, and unequaled in beauty and grace!

He is the FORERUNNER, who is gone before His flock . . .

removing the obstacles,

marking out the road, and

ready to receive them as they finish their course.

He is the FRIEND . . .

who loves at all times,

whose mind never changes,

whose love never cools, and

who never neglects a friend in distress.

He is the greatest, best, and most glorious GIFT of GOD — including, securing, and conferring —every good thing upon those who sincerely receive Him.

He is the KINSMAN . . .

who redeems the forfeited inheritance,

who ransoms all His poor relatives from slavery,

and whose name is held in renown.

He is the LAMB of GOD, who took up, expiated, and forever put away — the sins of all who trust in His blood.

He is the MESSENGER of the COVENANT, who . . .

brings good news from God,

carries all our requests to God, and

ever stands as a Mediator between us and God.

He is the PEARL of GREAT PRICE, or the priceless pearl, which ..

all who sincerely seek — find,

all who find — may claim, and

all who possess — are enriched forever!

He is the PHYSICIAN, who . . .

heals all disorders,

restores every patient to perfect health,

and bestows medicine and care, freely.

He is the RANSOM, which . . .

procured our release,

ensures our liberty, and

preserves us from going down into the pit!

He is the RIGHTEOUSNESS, which . . .

justifies us from all charges,

entitles us to eternal life, and

enables us to lift up our heads with boldness in God's presence.

He is the TRUTH, which . . .

enlightens the mind,

purifies the heart, and

regulates the life.

He is the FIRE, which . . .

purges our dross,

brightens our graces, and

cleanses our consciences from works which deserve death.

He is the SHEPHERD, who . . .

knows every sheep,

watches over the whole flock, and

never loses a lamb, by disease, accident, or beast of prey.

He is the CAPTAIN of SALVATION, who . . .

collects His soldiers,

disciplines His troops, and

leads them forth to certain victory over sin, the world, and the devil.

He is the LADDER, by which we . . .

rise from this earth,

lose sight of carnal things, and

ascend to the presence of God!

He is the SURETY . . .

who engaged for us in the everlasting covenant,

who is held responsible for our salvation,

who has pledged to set us before His father's throne forever.

He is the WALL of FIRE, which surrounds, enlightens and infallibly protects — all His redeemed people!

He is the chief among ten thousand, and the ALTOGETHER LOVELY ONE!

Precious Lord Jesus, allow me . . .

to know You more fully,

to trust You more heartily,

to serve You more diligently,

to enjoy You more frequently,

to imitate You more closely,

to exalt You more highly, and

to show forth Your salvation from day to day!

Your love — is my heaven,

Your presence — is my delight, and

Your service — is the joy of my heart!

Let me daily . . .

walk with You,

work for You,

and bring glory to You!

Oh, send Your Spirit to my poor heart . . .

to exalt You,

to honor You,

to endear You to my soul!

Use me to bring . . .

lost sinners to Your cross,

believers to Your throne of grace,

backsliders to the path of obedience.

Be my . . .

strength in life,

solace in death, and

eternal portion beyond the grave!


Be Pitiful





The Epistles of St. Peter: Chapter 11 - Be Pitiful

By John Henry Jowett

1 Peter iii. 8

Finally, be ye all likeminded, compassionate, loving as brethren, tenderhearted, humbleminded.



"BE PITIFUL!" Here the standard of authority is set up in the realm of sentiment, and obedience is demanded in the domain of feeling! I did not anticipate that the Christian imperative would intrude into the kingdom of the feelings. I thought that feelings would lie quite outside the sphere of authority. I thought that feelings could not be made to order, and yet here is an order in which their creation is commanded! "Be pitiful!" I could have understood a commandment which dealt with the external incidents and manifestations of life. I should not have been surprised had there been laid upon me the obligation of hospitality--hospitality may be commanded. But then, hospitality need not touch the border lands of feeling. Hospitality may be generous and plentiful, and yet noble and worthy feeling may be absent. 


Hospitality may be a matter of form, and therefore it can be done to order. I should not have been surprised had I been commanded to show beneficence. Beneficence may be exercised while sentiment is numb. It is possible to have such a combination as callous prodigality. Beneficence may therefore be created by authority. But here in my text the imperative command enters the secret sanctuary of feeling. It is not concerned with external acts: it is concerned with internal disposition. It is not primarily a service which is commanded, but a feeling. But can feelings be made to order? Charity can: can pity? Labour can: can love? "This is My commandment, that ye love one another." "Love one another with a pure heart fervently." "Be kindly affectioned one to another." "Be pitiful." The order is clear and imperative: can I obey it? Authority commands me to be pitiful: then can pity be created by an immediate personal fiat? Can I say to my soul, "Soul, the great King commands thee to be arrayed in pity; bring out, therefore, the tender sentiment and adorn thyself with it as with a robe"? Or can a man say to himself, "Go to; this day I will array myself in love, and I will distribute influences of sweet and pure affection! I will unseal my springs of pity, and the gentle waters shall flow softly through all my common affairs"? Such mechanicalised affection would have no vitality, and such pity would be merely theatrical--of no more reality or efficacy than the acted pity of the stage. Feelings cannot rise matured at the mere command of the will.

But, now, while I may not be able to produce the sentiment of pity by an act of immediate creation, can I rear it by a thoughtful and reasonable process? I cannot create an apple, but I can plant an apple-tree. I cannot create a flower, but I can create the requisite conditions. I can sow the seed, I can give the water, I can even arrange the light. I can devote to the culture thoughtful and ceaseless care; and he who sows and plants and waters and tends is a fellow-labourer with the Eternal in the creation of floral beauty. What we cannot create by a fiat we may produce by a process. It is even so with the sentiments. Feelings cannot be effected at a stroke; they emerge from prepared conditions. Pity is not the summary creation of the stage; it is the long-sought product of the school. It is not the offspring of a spasm; it is the child of discipline. Pity is the culmination of a process; it is not stamped as with a die, it is grown as a fruit. The obligation therefore centres round about the process; the issues belong to my Lord. Mine is the planting, mine the watering, mine the tending; God giveth the increase. When, therefore, I hear the apostolic imperative, "Be pitiful!" I do not think of a stage, I think of a garden; I do not think of a manufactory, I think of a school.

Living In The Spirit


Living In The Spirit


By A.B. Simpson



"If we live in the Spirit, let us also walk in the Spirit."-Gal. v: 25.


What is it to Live in the Spirit?

It is to be born of the Spirit. It is to have received a new spiritual life from above. "That which is born of the flesh is flesh, that which is born of the Spirit is Spirit. "Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God." "If any man be in Christ, he is a new creature; old things have passed away; behold, all things have become new." We may have the brightest intellectual life, the most unblemished moral character, and the most amiable qualities of disposition, and yet without the new life of the Holy Spirit in our heart, we can no more enter Heaven than the lovely canary that sings in our window can become a member of our family, or the gentle lamb that our children play with can sit down at our table, and share our domestic fellowship and enjoyment. It belongs to a different world, and nothing but a new nature and human heart could bring it into fellowship with our human life. The most exalted intellect, and the most attractive, natural disposition, reach no higher than the earthly. The Kingdom of Heaven consists of the family of God, those who have risen to an entirely different sphere, and received a nature as much above the intellectual and the moral as God is above an angel.

A modern writer has finely wrought out this wonderful thought of the difference between the various orders of life, even in the natural world. The little tuft of moss that grows upon the granite rock can look down from immeasurable heights upon the mass of stone on which it rests and say, "I am transcendently above you, for I have life, vegetable life, and you are an inorganic mass!" And yet, as we ascend one step, the smallest insect that crawls upon the majestic palm tree can look down upon the most beautiful production of the vegetable world and say, "I am transcendently above you, for I have animal life, and you have not even the consciousness of your own loveliness, or of the little creature that feeds upon your blossom!" Still higher we ascend, until we reach the world of mind; and the youngest child of the most illiterate peasant can say to the mightiest creations of the animal world, to the majestic lion, king of the forest; the soaring eagle of the skies; the many-tinted bird of Paradise, or the noble steed that bears his master, like the whirlwind, over the desert, "I am your lord, for I possess intellectual life, and you have neither soul nor reason, and must perish with your expiring breath, and become like the clods beneath your feet, but I shall live forever. But there is still another step beyond all this. There is a spiritual world which is as much higher than the intellectual as that is above the physical; and the humblest and most uncultured Christian, who has just learned to pray, and say, "Our Father, who art in Heaven" from the depths of a regenerate heart, is as much above the loftiest genius of the world of mind as he is above the material creation at his feet.

This is the meaning of Christianity; it is the breath of a new nature; it is the translation of the soul into a higher universe and a loftier scale of being, even introducing it into the family of God Himself and making it a part of the Divine nature. This is indeed a stupendous mystery, and a bestowment whose glory may well fill our hearts with everlasting wonder, as we cry with the adoring apostle, "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God!"

Not by adoption merely are we thus admitted to the Father's house, but by actual birth; from the very bosom of the Holy Ghost, as from a heavenly mother, has our new spirit been born; just as literally as Jesus Christ Himself was born of the eternal Spirit in the bosom of Mary. So it might be said of every new-born soul: "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore, that holy thing which shall be born of thee shall be called the Son of God." Beloved, do we thus live in the Spirit? This is everlasting life.

2. To live in the Spirit is also to be baptized of the Holy Ghost, and have the Spirit as a Divine person living in us. There is something higher than the new birth, namely, the entering in of the Comforter, in His personal fullness and glory, to dwell in the consecrated heart and abide there for ever. Jesus was born of the Spirit in Bethlehem, but He was baptized of the Spirit thirty years later on the banks of the Jordan; and this made all the difference which we trace between His quiet years at Nazareth and His public ministry in Galilee and Judea. From that time there were two persons united in the ministry of Jesus of Nazareth. The Holy Ghost, as a Divine person, was united with the person of Jesus Christ, and was the source of His power and the inspiration of His teaching; and He constantly represented Himself as speaking the words and doing the works which the Spirit in Him prompted.

Wednesday, March 30, 2016

Christ Died for Our Hearts

Image result for A. W. Tozer

Christ Died for Our Hearts

by A. W. Tozer - 1955



The human heart lives by its sympathies and affections. In the day that will try every man's works how much we bow will not come in for much consideration. What and whom we have loved will be about all that matters then. For this reason we can never give too great care to the condition of our inner lives.

The vital place of the moral sympathies in human character has not in recent times received from our religious teachers the attention it deserves. We are only now emerging from a long ice age during which an undue emphasis was laid upon objective truth at the expense of subjective experience. The climate in evangelical circles was definitely chilly. We tirade the serious mistake of taking each other as criteria against which to judge our spiritual lives instead of comparing notes with Bible saints and with the superior lovers of God whose devotional works and inspired hymns linger like a holy fragrance long after they themselves have left this earthly scene.

The reason back of this huge error is not hard to discover. The movement toward objective truth and away from religious emotion was in reality a retreat from fanaticism. Bible-loving Christians half a century ago were repulsed by certain gross manifestations of religious flesh on the part of some of the very ones who laid claim to the most exalted spiritual experiences, and as a result fled from wild fire to deep freeze. Bible teachers became afraid to admit the validity of the religious sympathies. The text became the test of orthodoxy, and Fundamentalism, the most influential school of evangelical Christianity, went over to textualism. The inner life was neglected in a constant preoccupation with the "truth," and truth was interpreted to mean doctrinal truth only. No other meaning of the word was allowed. Objectivism had won, The human heart cowered in its cold cellar, ashamed to show its face.

As might have been foreseen, this resulted in a steady decline in the quality of Christian worship on the one hand and, on the other, the rise of religious entertainment as a source of mental pleasure. Wise leaders should have known that the human heart cannot exist in a vacuum. If men do not have joy in their hearts they will seek it somewhere else. If Christians are forbidden to enjoy the wine of the Spirit they will turn to the wine of the flesh for enjoyment. And that is exactly what fundamental Christianity (as well as the so-called "full gospel" groups) has done in the last quarter century. 


God's people have turned to the amusements of the world to try to squeeze a bit of juice out of them for the relief of their dry and joyless hearts. "Gospel" boogie singing now furnishes for many persons the only religious joy they know. Others wipe their eyes tenderly over "gospel" movies, and a countless number of amusements flourish everywhere, paid for by the consecrated tithes of persons who ought to know better. 

Our teachers took away our right to be happy in God and the human heart wreaked its terrible vengeance by going on a fleshly binge from which the evangelical Church will not soon recover, if indeed it ever does. For multitudes of professed Christians today the Holy Spirit is not a necessity. They have learned to cheer their hearts and warm their hands at other fires. And scores of publishers and various grades of "producers" are waxing fat on their delinquency.

The human heart with its divine capacity for holy pleasure must no longer be allowed to remain the victim of fear and bad teaching. Christ died for our hearts and the Holy Spirit wants to come and satisfy them.

Let us emulate Isaac and open again the wells our fathers digged and which have been stopped up by the enemy. The waters are there, cool, sweet and satisfying. They will spring up again at the touch of the honest spade.


Who will start digging?




Tim Keller - Who Will Convert the West?

Missing Notes In the Modern Church





Missing Notes In the Modern Church


By Vance Havner


It is very fashionable nowadays to ask, "What is wrong with the Church?" It is no new subject. There has always been something or other wrong with the professing church, and there have always been speakers aplenty to discuss it. Unfortunately, their speaking usually relieves only the speaker and not the situation. One is reminded of the soap-box orator in London some years ago. He was lambasting the government with a vengeance. Somebody asked a policeman: "Why don't you do something with him?" "Oh, leave 'im alone," the bobby replied, "It relieves 'im and it don't 'urt us."

I venture to suggest three characteristics of the New Testament Church that are out of style today. There are other marks of the Early Church that are also out of style, but one cannot cover everything in one message. I think that if we seriously considered these lost characteristics and recovered them we would be a long way toward answering the question, "What is wrong with the Church?"

The New Testament Church was an intolerant church. At once we throw ourselves open to a broadside of protest. "Intolerant" is a scandalous word to use these days, for if there is anything that is in style among our "progressive" churches it is that word "tolerance." You would think that intolerance was the unpardonable sin. We are majoring as never in all church history on being broad-minded. That we have become so broad we have become also pitifully shallow never seems to disturb us. We must "broaden or bust." Of course, some experts in tolerance can be amazingly intolerant of those who do not share their broad-mindedness, but that does not disturb them either.

There is, of course, a false, pharasaic intolerance that has no place in a true church. And one encounters it again and again among conservative Christians. It has brought about the remark that the modernists are arid and the fundamentalists are acrid, that the former lack clarity and the latter charity. It has nicknamed the fundamentalists "feudamentalists" and gotten them a reputation for spending so much time sniping at each other that they have little time left to go after the devil.

But there is a proper intolerance, and the New Testament Church had it. They were intolerant of any way of salvation except Jesus Christ. "Neither is there salvation in any other: for there is no other name under heaven given among men by which we must be saved" (Acts 4:12). That makes it straight and narrow, and it isn't what you are hearing in some localities these days. You are hearing that Jesus is the best way but that other ways are good and will lead to God just the same. Union meetings of Catholics, Protestants, and Jews create the impression that a general faith in God is enough without specific faith in Christ. Now, that cannot be true if no man comes to the Father but by Christ. The devils believe that there is one God and tremble: men believe it and do not even tremble, but expect to reach heaven by theism instead of by Calvary.

The New Testament Church was also intolerant of anything that threatened to compromise this Gospel of No Other Name. In Galatia men tried to mix in a little legalism, and in Colosse they were slipping in a bit of false mysticism -- and Paul would have none of it. He could have said nothing about it. I am sure that some of the false teachers must have accused him of seeing bugaboos and hobgoblins. He could have told Timothy to play ball with the apostates of his day, but, instead, he wrote, "From such turn away." He advised Titus to reject a heretic after the first and second admonition, which sounds uncomfortably intolerant. And even the gentle John forbad hospitality to those who abode not in the doctrine of Christ, asserting that "he that bids him God speed is partaker of his evil deeds." To be sure, we are not advised to bawl him out and throw stones after him until he is out of sight: but neither is there any encouragement for that fashionable modern fellowship with unbelievers.

The New Testament Church was intolerant of sin in its midst. When serious trouble first showed up in Ananias and Sapphira it was dealt with in sudden and certain terms. When immorality cropped out in Corinth Paul delivered the offender to the devil for the destruction of his flesh. It was in line with our Lord's teaching on discipline in the eighteenth chapter of Matthew. To be sure, it was to be done in love and tenderness, and the brother overtaken in a fault was to be restored by the spiritual ones, and Paul was quick to recommend the restoration of the Corinthian brother. But, still, sin was not to be glossed over and excused as we condone it today in our churches until liars, gamblers, drunkards, and divorcees fill prominent places in Sunday schools and on boards and have never as much as heard that we must be clean who bear the vessels of the Lord. We have let the camel get his foot in the door and then his head, until now the whole camel is inside and along with him other animals far more unsavory. Peter added even hogs and dogs to our spiritual zoology, and the lambs today are so mixed with every other species that what was once a sheepfold has become a zoo. Our Lord warned us that the shepherd who did not stand his ground when the wolves appeared was only a hireling. We are bidden to feed His sheep but not to feed wolves. I grant you that it is often a complicated problem and can be handled only on one's knees. But we are paying an awful price today for our sweet tolerance of sin within the Church. If the church of the Acts had overlooked iniquity and by-passed evil and smilingly looked the other way while the devil sneaked into every phase of her life as we have done today, Christianity would have died in infancy.

The New Testament Church had a healthy, holy intolerance. It got somewhere because it started out on a narrow road and stuck to it. It might easily have taken up a dozen wide boulevards and ended in destruction. We face the peril of the wide gate and the broad way today, and it tantalizes us all the more because "many enter through it." We were told a long time ago that "few there be" who take the S. and N., the Straight and Narrow. We Americans especially are gregarious; we like to run with the crowd. We had rather be called almost anything on earth than narrow; yet our Lord chose the adjective, and faithfulness to Him will prove that it still fits today.

I am sure that there were those who called the Early Church "exclusive," and predicted that it would never get anywhere until it became inclusive. "Exclusive" is another word that is anathema today and has been shoved into the limbo of the outmoded, along with "intolerant" and "narrow." But the New Testament Church was the most exclusive fellowship on earth. It was not just a society of people with good intentions. It was not a club for improving the old Adam. It was a fellowship of people who believed in Jesus Christ as the one and only Saviour. It seemed not to have a chance in the face of the great Roman world. It could easily have let down the bars and taken in all sorts of religiously minded folk, but it stuck to "Jesus Only." A river may look very lovely spread out all over a marsh, but to generate power it must narrow itself. We have endeavored to spread out the river today. We have sacrificed depth for width and instead of a power dam we have a stagnant swamp.

In the second place, the New Testament Church was not only intolerant, narrow, exclusive. IT WAS A REPELLENT CHURCH. Instead of attracting everybody, it repelled. In the fourth chapter of Acts the church was really going places for God. It was a great hour but dangerous. Could the church stand success? There is a turn in the story with the fifth chapter. It begins "But . . . " Ananias and Sapphira appear, trouble has arisen in the midst. There were plenty of liars in Jerusalem but these were in the church! But by the grace of God the church rose to the occasion and cleaned house. Ananias and Sapphira were carried out dead and the church rolled on. We read, "And great fear came upon all the church, and upon as many as heard these things. And by the hands of the apostles were many signs and wonders wrought among the people; and they were all with one accord on Solomon's porch." Here is the church in the full bloom of her power: a Spirit-filled church, a wonder-working (not a wondering!) church; a church that stirred up the devil.

Then we read that there were three reactions:

Even though people admired them a lot, outsiders were wary about joining them. On the other hand, those who put their trust in the Master were added right and left, men and women both.

People didn't join this church carelessly. They were afraid to. There was a holy awe that kept Tom, Dick, and Harry at a distance. People didn't rush into this fellowship just because it was the nice thing to do. It meant something to unite with this crowd. There was a holy repulsion, and I know of nothing that the church needs more today. It is the last thing we think we need. We are always trying to attract. Our programs, prizes, picnics, and pulpit pyrotechnics are aimed at drawing the people in. Here was a church that made people stand back! We have catered to the world, we have let the world slap the church on the back in coarse familiarity. Here was a church that prospered by repelling!

You will observe that all this followed on the heels of the death of Ananias and Sapphira. If the church took a stand today on sins within; if we thundered out, as Peter did here, against lying to the Holy Spirit, it would make the world stand at a respectful distance, and the fear of God would fall on a generation that laughs at the church. What was the sin of Ananias and Sapphira? They pretended to make a full consecration which was not real. And are not our churches filled with men and women who sing, "I surrender all," when they have not surrendered anything? The church is cluttered with people who should never have joined. She already has too many of the kind she has. We need a holy repulsion. You don't have to be different to be a church-member now. There is little about the average church to make men stand back in reverence. In other days we at least had church discipline. I can recall the old Saturday church meetings, when Ananias and Sapphira were dealt with. Some mistakes were made but there was a healthy regard for the sanctity of the church. When the church takes a stand, it repels careless "joiners."

But someone asks, "What would people think if we took such a stand?" Let us see what happened here: "But the people magnified them." The church had favor with all the people (Acts 2:47). The church that stands in the power of the Spirit wins the respect of the people. We have driven them away in trying to attract them. We have lost favor in trying to win favor. The world is sick and disgusted with the church making a clown of itself, trying to talk the slang of this age, running third-rate amusement parlors, playing bingo and putting on rummage sales. The church, it has been said, is not running a show-boat but a life-boat, and we make ourselves ridiculous in trying to compete with the world. The preacher and church that stand for God and righteousness will be magnified.

When judgment fell on Ananias and Sapphira the world sat up and took notice. Today we coddle and excuse our sins, call weakness what God calls wickedness. We shelter sin in the Church, and when a preacher would cry out against it he is advised, "Don't be too hard, nobody is perfect," and is given a dressing-down from the text, "Judge not that you be not judged." We have let down the bars until anybody can get into a church and nobody ever gets out. If we raised the New Testament standard it would stop the rush of superficial disciples and win respect where now there is ridicule.

"But nobody would ever join!" do we hear? Let us see what happened here: "And believers were the more added to the Lord, multitudes both of men and women." While outsiders dared not join, the Lord added more and more to Himself. The church that repels as this church repelled will attract as this church attracted. It will be the attraction of the Holy Spirit, and He will draw out those who really believe. All that is necessary is just to be New Testament Christians and a New Testament Church, and we will both repel and attract. It is a law of nature. The rose has its thorns, it both repels and attracts. Everywhere you look in the world of nature, you observe this double law at work. It is a law of the spiritual world too.

What is this repulsion? There is a false repulsion. Often we drive people away by our indifference, criticism, lack of love and zeal. We ought to be ashamed of it, confess that we are ugly and unattractive Christians, repent of our bigotry, coldness and hardness, and let the Lord make us winsome with the loveliness of Christ.

But there is a repulsion that goes with being a Christian. Here is a fine Christian girl, beautiful and charming in face, in mind, in spirit. When she comes into a gathering she is attractive. But there is something about her which makes it out of the question to use profanity in her presence, something which makes the rudely familiar keep at a distance. She doesn't have to say, "I will allow no foul language, no improper advances." People just don't curse and otherwise misbehave in the presence of such people. She repels while she attracts.

There ought to be that about every Christian when he walks into a gathering, that makes the unholy and profane subdued and respectful. There ought to be that about a church that would make the world never dream of rudely rushing into its fellowship. And Jesus Himself both attracts and repels. He is the Great Divider. He has attracted more people and driven more people away than any other character in all time. Once, when He had preached a crowd away, He asked the disciples: "Will you also go away?" All through His ministry men were being drawn and repelled. The young ruler was first drawn; then when the terms of discipleship were made known, he was repelled.

God help us, as Christians and churches, to recover the power of God among us until a holy awe shall rest upon us. God help us to deal with sin until men shall be afraid to lie to the Holy Spirit. When we do, outsiders will not dare to join us; the people will magnify us; believers will be added to the Lord.

There is a third characteristic of the New Testament that is quite out of style: IT WAS A SENSATIONAL CHURCH. There was something happening every minute. On the day of Pentecost the multitude gathered "amazed, confounded and perplexed." And from that day on, Jerusalem was kept in a turmoil on account of this new power let loose in the world which jails could not lock up nor swords kill nor death destroy. And wherever they went, these Christians stirred up the elements. Paul exceedingly troubled Philippi and created no small stir in Ephesus and won the name of a world upsetter. That a mere handful of plain witnesses, talking about One who was supposed to be dead and buried, should tackle the great Roman world in a head-on collision and come off winners is the most sensational thing in history.

Today we Christians are living, for the most part, on the momentum with which the New Testament Church started and on fresh waves of momentum started since through others who were sensational in their day. Savonarola and Luther and Knox and Wesley and Whitefield and Moody let nobody go to sleep in their vicinity. But of late anything out of the ordinary, anything likely to disturb the saints at ease in Zion, is frowned upon by a stiff and starched formalism "faultily faultless, icily regular, splendidly null" (Tennyson). In reaction to that there has sprung up in the churches today an extreme sensationalism as bad as the thing it tries to correct. Wild free-lances, weird prophetic firebrands, erratic evangelists would try to remedy freezing in formalism by frying in emotionalism. So the battle rages, and the saints are so busy calling each other names that Satan gets scant attention.

But the counterfeit proves the genuine and the fact of a spurious sensationalism should not blind us to the truth. Someone has said that sensational preaching is the kind some preachers don't like because they can't do it. Be that as it may, we have dried up being "resolutionary," we need to become revolutionary. There is no reason why any band of Spirit-filled Christians should not arouse and excite and stir any community. If they didn't, something would be wrong. It is argued that the world is so much more Christian than it was in the New Testament days that we cannot expect such reactions today. The argument is beside the point. The days are darker instead of brighter and the contrast should be all the more pronounced. As for being Christian, our civilization has become infected with a mild rash of Christianity that has almost immunized it against the real thing. A real revival would be such a contrast with this weak Sunday-morning Laodiceanism that it would be a sensation indeed.

We glory these days in our churches being precise. Every "i" is dotted, every "t" is crossed. We are Disciples of the Great Happy Medium. Now, because there are extremes, our Lord would not have us be middle-of-the-roaders. He said He would spew us out of His mouth, not for being too hot, but for being lukewarm. He would rather have us on the wrong side of the fence than on the fence. Yet today the churches are on the fence. We do not commit ourselves boldly to anything. We are so cautious that half of what we say cancels the other half and we end up by having said nothing. We are salt without savor, there is no tang, no flavor, no relish about us, nothing to smack the lips over. Our services are dry and flat and tasteless, and when we try to pep them up with a little glorified "spizzerenctum" the result is embarrassing. We need a New Testament sensationalism -- not an emotional spree but the earth-shaking stir of a movement of the Holy Spirit. To have that, we need only to be New Testament Christians, then things will begin to happen. The most sensational thing I can imagine would be an outbreak of New Testament Christianity. It would create a sensation among the churches, for it would be a revival, an awaking out of sleep. Some churches have slept so long that the awakening would be as remarkable as Rip Van Winkle's. It would certainly create a sensation in this world, for the world has become so accustomed to our being comfortably hidden away in brick buildings on street corners that if a revival drove us out as at Pentecost to declare in the marketplaces the wonderful works of God, the general public would gather amazed, confounded, perplexed.

I am not advocating mere noise and uproar, but the Acts of the Apostles is an exciting book. And most of the denominations that now repose in such quiet dignity had a rather stirring start. The Baptists have subsided until one would hardly think that they were once considered heretical nuisances, so greatly did they disturb the peace. Surely the Methodists have a name for setting the woods on fire in days gone by. And even the Presbyterians, long synonymous with dignity, were once agitators second to none. Some of our denominationalists who fear that a holy stir in the house of God would be out of keeping with their tradition need to learn that it would be entirely in keeping -- they would merely be returning to what they started with! If any of our modern denominations had started with no more zeal than they now have, they wouldn't be living today to tell the tale!

Intolerant, unpopular, sensational, such was the New Testament Church. And so will we be if we dare to follow in that train. What kind of people were these New Testament Christians? They believed in Jesus Christ as Saviour and Lord. They did not live on a memory; they believed in One who had died, had risen and was coming again. They were filled with the Spirit. They were living a supernatural life in this present world. They were all witnesses. To them a missionary was not somebody to visit the church now and then to talk about Africa or China. Every Christian was a missionary.

Let us try that today, and something will happen. Personal faith in a risen, coming Christ. The infilling of the Spirit, our duty and privilege, as we yield all, receive, trust, and obey. The daily practice of Galatians 2:20, living by the faith of the Son of God. 


Every Christian a missionary. Let a few in any church start living that, and the impact will shake the community. For that is the way it started.


The Christian's Greatest Enemy






The Christian's Greatest Enemy

      Excerpted from Rut, Rot or Revival


      East of the Jordan in the territory of Moab, Moses began to expound this law, saying:

      The Lord our God said to us at Horeb, "You have stayed long enough at this mountain. Break camp and advance into the hill country of the Amorites; go to all the neighboring peoples in the Arabah, in the mountains, in the western foothills, in the Negev and along the coast, to the land of the Canaanites and to Lebanon, as far as the great river, the Euphrates. See, I have given you this land. Go in and take possession of the land that the Lord swore He would give to your fathers - to Abraham, Isaac and Jacob - and to their descendants after them." (Dt. 1:5- 8)

      In the Old Testament, the enemy that threatened Israel the most was the dictatorship of the customary. Israel became accustomed to walking around in circles and was blissfully content to stay by the safety of the mountain for a while. To put it another way, it was the psychology of the usual. God finally broke into the rut they were in and said, "You have been here long enough. It is time for you to move on."

      To put Israel's experience into perspective for our benefit today, we must see that the mountain represents a spiritual experience for a spiritual state of affairs. Israel's problem was that they had given up hope of ever getting the land God had promised them. They had become satisfied with going in circles and camping in nice, comfortable places. They had come under the spell of the psychology of the routine. It kept them where they were and prevented them from getting the riches God had promised them.
      
If their enemy, the Edomites, would have come after them, the Israelites would have fought down to the last man and probably would have beaten the Edomites - Israel would have made progress. Instead they were twiddling their thumbs, waiting for the customary to keep on being the customary.

      What is the worst enemy the church faces today? This is where a lot of unreality and unconscious hypocrisy enters. Many are ready to say, "The liberals are our worst enemy." But the simple fact is that the average evangelical church does not have too much trouble with liberalism. Nobody gets up in our churches and claims that the first five books of Moses are just myths. Nobody says that the story of creation is simply religious mythology. Nobody denies that Christ walked on the water or that He rose from the grave. Nobody gets up in our churches and claims that Jesus Christ is not the Son of God or that He isn't coming back again. Nobody denies the validity of the Scriptures. We just cannot hide behind liberalism and say that it is our worst enemy. We believe that evangelical Christians are trying to hold on to the truth given to us, the faith of our fathers, so the liberals are not our worst enemy.

      Neither do we have a problem with the government. People in our country can do just about whatever they please and the government pays no attention. We can hold prayer meetings all night if we want, and the government would never bother us or question us. There is no secret police breathing down our backs watching our every move. We live in a free land, and we ought to thank God every day for that privilege.

      Dictatorship of the Routine

      The treacherous enemy facing the church of Jesus Christ today is the dictatorship of the routine, when the routine becomes "lord" in the life of the church. Programs are organized and the prevailing conditions are accepted as normal. Anyone can predict next Sunday's service and what will happen. This seems to be the most deadly threat in the church today. When we come to the place where everything can be predicted and nobody expects anything unusual from God, we are in a rut. The routine dictates, and we can tell not only what will happen next Sunday, but what will occur next month and, if things do not improve, what will take place next year. Then we have reached the place where what has been determines what is, and what is determines what will be.

That would be perfectly all right and proper for a cemetery. Nobody expects a cemetery to do anything but conform. The greatest conformists in the world today are those who sleep out in the community cemetery. They do not bother anyone. They just lie there, and it is perfectly all right for them to do so. You can predict what everyone will do in the cemetery from the deceased right down to the people who attend a funeral there. Everyone and everything in a cemetery has accepted the routine. Nobody expects anything out of those buried in the cemetery. But the church is not a cemetery and we should expect much from it, because what has been should not be lord to tell us what is, and what is should not be ruler to tell us what will be. God's people are supposed to grow.
      
As long as there is growth, there is an air of unpredictability. Certainly we cannot predict exactly, but in many churches you just about can. Everybody knows just what will happen, and this has become our deadliest enemy. We blame the devil, the "last days" and anything else we can think of, but the greatest enemy is not outside of us. It is within - it is an attitude of accepting things as they are. We believe that what was must always determine what will be, and as a result we are not growing in expectation.

      The Progressive Stages

      As soon as someone begins talking like this, the Lord's people respond by getting busy. What I'm talking about, however, is internal. It is a matter of the soul and mind that ultimately determines our conduct. Let me show you the progressive stages.

      I began with what I call the rote. This is repetition without feeling. If someday someone would read the Scripture and believe it and would believe what is sung in the great Christian hymns, there would be a blessed spiritual revolution underway in a short time. But too many are caught up in the rote, repeating without feeling, without meaning, without wonder and without any happy surprises or expectations. In our services God cannot get in because we have it all fixed up for Him. We say, "Lord, we are going to have it this way. Now kindly bless our plans." We repeat without feeling, we repeat without meaning, we sing without wonder, and we listen without surprise. That is my description of the rote.

      We go one step further and come to what I will call the rut, which is bondage to the rote. When we are unable to see and sense bondage to the rote, we are in rut. For example, a man may be sick and not even know it. The doctors may have confided in the man's wife instead, "We don't want to frighten your husband, but he could drop any minute. He is critically ill, so just expect it any moment." The man himself does not know he is seriously ill. He goes about his business as if nothing is wrong. He may play golf or tennis, maybe even go on a hunting trip. He is sick, and yet he does not know how sick he really is. This may in fact hasten his end. Not knowing is risky business and full of danger. Spiritually speaking, the rut is bondage to the rote, and the greatest danger lies in our inability to sense or feel this bondage.

      There is a third word, and I do not particularly like to use it, but the history of the church is filled with it. The word is rot. The church is afflicted by drive rot. This is best explained when the psychology of non-expectation takes over and spiritual rigidity sets in, which is an inability to visualize anything better, a lack of desire for improvement.

      There are many who respond by arguing, "I know lots of evangelical churches that would like to grow, and they do their best to get the crowds in. They want to grow and have contest to make their Sunday school larger." That is true, but they are trying to get people to come and share their rut. They want people to help them celebrate the rote and finally join in the rot. Because the Holy Spirit is not given the chance to work in our services, nobody is repenting, nobody is seeking God, nobody is spending a day in quiet waiting on God with open Bible seeking to mend his or her ways. Nobody is doing it - we just want more people. But more people for what? More people to come and repeat our dead services without feeling, without meaning, without wonder, without surprise? More people to join us in the bondage to the rote? For the most part, spiritual rigidity that cannot bend is too weak notice how weak it is.

      What Is the Church?

      For clarification, what is the church? When I say that a church gets into the rote and then onto the rut and finely to the rot, what am I talking about?

      For one thing, the church is not the building. A church is an assembly of individuals. There is a lot of meaningless dialogue these days about the church. It is meaningless because those engaged in the dialogue forget that a church has no separate existence. The church is not an entity in itself, but rather is composed of individual persons. It is the same error made about the state. Politicians sometimes talk about the state as though it were an entity in itself. Social workers talk about society, but society is people. So is the church. The church is made up of real people, and when they come together we have the church. Whatever the people are who make up the church, that is the kind of church it is - no worse and no better, no wiser, no holier, no more ardent and no more worshipful. To improve or change the church you must begin with individuals.

      When people in the church only point to others for improvement and not to themselves, it is sure evidence that the church has come to dry rot. It is proof of three sins: the sin of self-righteousness, the sin of judgment and the sin of complacency.
      When our Lord said, "One of you will betray Me," thank God those disciples had enough spirituality that nobody said, "Lord, is it he?" Every one of those disciples said, "Lord, is it I?" If they would not have so responded there could not have been a Pentecost. But because they were humble enough to point the finger in their own direction the Holy Spirit fell upon them.

      Self-righteousness is terrible among God's people. If we feel that we are what we ought to be, then we will remain what we are. We will not look for any change or improvement in our lives. This will quite naturally lead us to judge everyone by what we are. This is the judgment of which we must be careful. To judge others by ourselves is to create havoc in the local assembly.

      Self-righteousness also leads to complacency. Complacency is a great sin and covers just about everything I have said about the rote and the rut. Some have the attitude, "Lord, I'm satisfied with my spiritual condition. I hope one of these days You'll come, I will be taken up to meet You in the air and I will rule over five cities." These people cannot rule over their own houses and families, but they expect to rule over five cities. They pray spottily and sparsely, rarely attending prayer meeting, but they read their Bibles and expect to go zooming off into the blue yonder and join the Lord in the triumph of the victorious saints.

      Is Simply Self-Deception

      I wonder if we are not fooling ourselves. I wonder if a lot of it is simply self-deception. I hear the voice of Jesus saying to us, "You have stayed long enough where you are. Break camp and advance into the hill country." This would be a new spiritual experience that God has for us. Everything Jesus Christ did for us we can have in this age. Victorious living, joyous living, holy living, fruitful living, wondrous, ravishing knowledge of the Triune God - all of this is ours. Power we never knew before, undreamed of answers to prayer - this is ours. "See, I have given you this land. Go in and take possession of [it]." The Lord gave it to you in a covenant. Go take it - it's yours. It was given to Abraham, Isaac, Jacob and all their seed after. Jesus prayed, "My prayer is not for them alone. I pray also for those who will believe in Me through their message" (Jn. 17: 20). That embraces all those who belong to the church of Jesus Christ.

      If we call Him Lord, how dare we sit any longer in the rut! The Lord has called us to move on. But when people are in a rut, not even the angel Gabriel can help them if they will not come out of it. This is not an accusation but a suggestion. If you are not in a rut, don't get mad - somebody else is. But if you are in a rut you ought to get out of it.

      The difference between a wooden leg and a good leg is that if you prick a wooden leg the person would never notice. The difference between a church that has dry rot and a church that is alive is that if you prick the live church it will respond. If you prick the other kind, it is already dead. The tree that stands alive has lush, green leaves. Take a knife, scar the bark deeply and the tree will bleed. It is alive. The old dead tree just stands there, a watchtower for old sentinel crows. Take your knife and dig in as far as you want to, and nothing will happen because the tree is dead.

      So it is with my message. If you'll get neither mad nor glad nor sad under my preaching, I know nothing can be done. But there are some who are alive, and I believe it is the majority.



The Marks of the Lord Being with His People





The Marks of the Lord Being with His People



By J.B. Stoney



Thank the Lord, I am very happy and encouraged. I am assured that He has taught us the right way.

I do not deny that we are very feeble in it, but I can say, "The Lord of hosts is with us" [Psalm 46: 7], and that is everything.

I have been much interested in seeing the marks of the Lord being with His people. I could hardly explain all to you now.

The first is the actual fact of His presence.

Such a respect for His presence that every association would be avoided unsuited to His presence; in a word, holiness in discipline.

Personal separation from all engagements and occupations which would unfit us for His presence.

His chief interest my chief interest. The church paramount.

A sense of the ruin around, but in the spirit and fidelity of the remnant adhering to the fundamental principles. The beginning insisted on.

Truth in all its branches, not limited and curtailed, but gradually expanding into their full dimensions.

Service according to His pleasure.

I daresay this summary will interest you, though it is very crude and undeveloped.

You ask me to tell you the effects of the glory. You are transformed there.

In Philippians 4: 6-7, you are transformed from depression of one kind or, another into the most inconceivably blessed state - you have the peace of God that passeth all understanding.

See Paul in 2 Corinthians 12, how transformed he was - taking pleasure in infirmities which had so greatly distressed him, and for the removal of which he had prayed three times!



Entangling things?

Entangling things?

(Spurgeon, "The One Thing Needful" #1015)

Around us are a thousand entangling things.
I see all around me a crowd of alluring,
fascinatingpleasurable and dazzling things. 

Pleasure calls to me; I hear her siren song. 
Philosophy and learning charm me;
fain would I yield my heart to them.


This world is very much like the pools we have
heard of in India, in which grows a long grass of
so clinging a character that, if a man once falls
into the water, it in almost certain to be his death,
for only with the utmost difficulty could he be
rescued from the meshes of the deadly, weedy
net, which immediately wraps itself around him.

This world is even thus entangling.

All the efforts of grace are needed to preserve
men from being ensnared with the deceitfulness
of riches, and the cares of this life . . .
  the ledger demands you,
  the shop requires you,
  the warehouse bell rings for you;
  the theater invites,
  the ballroom calls.


You must live, you say, and you must have
a little enjoyment, and, consequently,
you give your heart to the world.


These things, I say, are very entangling;
but we must be disentangled from them,
for we cannot afford to lose our souls. 

"What shall it profit a man if he gains
the whole world and lose his own soul?"

If a ship is going down, and a passenger has
his gold in a bag about him, see how he acts.
With regret he flings his bag of treasure down
upon the deck, for his life is dearer than gold.
If he may but save his life, he is willing to lose
all else besides. 


Oh, sirs! for the one thing needful, all 
entangling things
 must be given up.





The Pearl of Great Price

 
George H. Morrison - Devotional Sermons

     


 The Pearl of Great Price
     
      The kingdom of heaven is like unto a merchant man, seeking goodly pearls: who, when he had found one pearl of great price, went and sold all that he had, and bought it--Mat 13:45-46
     
      The Pearl in Ancient Times
     
      Although the pearl is still held in high esteem, it does not now occupy the place which once belonged to it. In the old world, at any rate in the East, it was the most precious of all precious stones. The diamond was not unknown to the ancients, but it was too rare for effective illustration. Its introduction here would have had little meaning for the disciples to whom this parable was spoken. The measure of value which we give the diamond was by them associated with the pearl, and the comparison of the kingdom to a pearl was one that they would understand at once. 

Many stories were current in the East of fabulous prices being given for pearls. The most famous of antiquity were Cleopatra's, which were valued at $400,000 apiece. And the story of one of these is current yet, even where the queen is but a name, for have we not all read how she dissolved it, and drank it when at supper with her lover? It is very probable that the Old Testament ruby is in reality our pearl. When it is said of wisdom that her price is above rubies, it is likely that "above pearls" is the true rendering. And if this be so, it gives an added meaning to the comparison of the kingdom to a pearl, for between the kingdom of heaven and true wisdom there is a very slight difference indeed. 

There were very curious fancies in the East, too, about the way in which the pearl was formed. It was thought to be a drop of dew which had fallen from heaven into the open shell. And according to the hour at which it fell, and the brightness and the darkness of the sky then, was the perfection or imperfection of the pearl. Now of all this Jesus Christ makes nothing, and where He makes nothing we should not make much. His parables live because they have their roots, not in fancies, but in simple facts. Yet, as His hearers scattered to their homes and meditated on the story of the pearl, may there not have been some who thought on Hosea's text, "I will be as the dew unto Israel"?
     
      The Finder Was a Seeker
     
      Now the first thing to impress us in the parable is that the finder of the pearl had been a seeker. He was a merchantman seeking goodly pearls--that was his business as it was his quest. In the preceding parable of the hid treasure there is no mention and no thought of seeking. The man is walking abroad one summer morning, when unexpectedly he finds the treasure. But here there is no stroke of sudden fortune, no unexpected joy of treasure-trove; it is the business of the merchant's life to gather pearls, and he is a seeker before he is a finder. Probably it was his father's trade, for callings were generally ancestral with the Jews. Or else as a boy his fancy had been caught by the beauty of the stones in some bazaar. But at any rate this was his calling now, and for his calling he had been nicely trained, so that with eager heart and open eye he ranged from market to market of the East. There was a certain nobleness about the man, too. He had no traffic with inferior articles. It was goodly pearls he was in search of; such as were not goodly he despised. And so in a large and honourable way, a man of business of the worthiest kind, he gave himself to the search of what was goodly and, searching, found a better than the best.
     
      Now, as we look abroad on human history we see it is so with the finding of the Kingdom. There are some who light upon it unexpectedly; there are others who win it after weary search. How many there are like the man who found the treasure who have been tolerably contented with their lot. They did not ask for much, nor look for much; they were never visited by high ambitions. They would have been satisfied to have moved on, surrounded by the comforts of their homes, and only praying to be undisturbed in the even and quiet tenor of their days. But God refused to leave them undisturbed. Something happened, and everything was changed. It may have been some message that aroused them. It may have been some trial or some sorrow. And the old barriers were swept away, and the old contentment was no longer possible, and the need of the living God grew very strong, and the things of eternity grew very real. Such, for instance, was the Samaritan woman who came up to Jesus sitting by the well. Little she reckoned on all that was to happen when she set out with her pitcher from the village. All unexpectedly she lit on Christ, and found in a moment a better than her best, just as the man, sauntering in the field, lit unexpectedly on the hid treasure. Now, with such a case as that, contrast the case of the Apostle Paul. What an unwearied search his life had been for peace of conscience and for spiritual liberty. He was a merchant seeking goodly pearls, unwearied and undaunted in his search; he gave himself to the search of what was goodly and, searching, found a better than his best.
     
      He Found What He Was Looking For
     
      I think, too, we must notice this about the merchant, that it was along the line of his quest he made his great discovery. All his days had been spent in seeking pearls, and it was a pearl of great price he found at last. Many must have been the rarities he saw as he travelled among the riches of the Orient. In India, when his journeys took him there, his eye would be sated with barbaric splendours. Yet to all that our Lord does not refer, nor does He indicate that the man so much as saw them. The merchant's object was procuring pearls, and it was a pearl of great price he found at last. Now we might draw from that the simple lesson that we commonly see what we are looking for. It is he who has eyes for every common flower who will detect the rarity upon the hedge-bank. But I think that we may read a deeper lesson, and it is that if we are seeking what is goodly, then the Kingdom of Jesus Christ, when we discover it, will be found in the direction of our quest. Christ Jesus never contradicts the best. He comes to crown and to complete the best. He never says to any earnest seeker, "That weary search of yours is all in vain." It is not in vain if it be for goodly pearls, for the final blessing also is a pearl, the very same as has been sought so long, yet pure and precious beyond the highest hope. In the first ages of the Christian Church we light on a deeply interesting figure. His name was Justin, and from the death he died he is known to history as Justin Martyr. Well, Justin has told us how he came to Christ, and never was there a more fascinating story. Hungering for peace and spiritual liberty, he passed from school to school of the philosophers. And some were cheats with an eye upon his fees, and others bade him study mathematics, and the best of them, for all their wisdom, were powerless to give him the peace for which he longed. And then one day as he walked by a lake shore he met with an aged and venerable man. And the man, reading his trouble in his face, entered into conversation with him. And he spoke of Christ, and of the work of Christ, till the heart of Justin began to glow within him, and he saw that here was all he had been seeking, and what others had been so powerless to give. Justin had been seeking goodly pearls; he had scorned delights and lived laborious days; and now he had discovered the great pearl, and in that finding all his past was crowned. For all he had sought for with such painful toil, and all he had hoped to win by his philosophy, and all he had struggled for through weary years, became his own when he discovered Christ. A man is always on the Kingdom's avenue when he is inwardly true to what is highest. Let him have worthy and unselfish aims, and his face is always set towards Jerusalem. And that is why, when in the chill of doubt, a man's first duty is to be living nobly, for only when one is seeking goodly pearls does the best lie along his line of search.
     
      The Absence of the Mention of Joy
     
      It is notable also that in this parable our Saviour does not say anything of joy. That is one of the minute, and I think intentional, differences between our parable and the preceding one. When the man has found the treasure in the field, immediately for joy he goes and acts. It is such a surprise he can scarce believe it real, and his heart throbs with the wonder of it all. Now here there is a thing of equal value and an act of similar and swift decision, and yet the joy that thrills in the one parable is not mentioned in our parable at all. I do not think that means that it was lacking. It means that the joy was of a different kind. In the one case it was tumultuous joy. In the other it was very quiet and deep. In the one case there was excitement in it, and the swift surprise of unexpected fortune. In the other there was the inward satisfaction that what had been long dreamed of had come true. The first was the joy as of a day in spring after a season of dark and wintry weather, when the contrast so intensifies the joy that the whole of nature seems to thrill with it. But the other was the quieter, fuller joy of a perfect morning in the height of summer, when for days the earth has been very warm and beautiful, and the sunset has given promise of the morn. Now in the realm of spiritual experience we are often conscious of a kindred difference. Sometimes when men have suddenly found Christ there has been a gladness about them that nothing could restrain. But when discipleship has come as the last stage of a long period of quiet preparation, then there is less disturbance of the feelings and fewer outward signs of the great change. When the lame man was healed at the Gate Beautiful he leapt and ran, he was so full of gladness. His healing was such an unexpected thing that his joy was overwhelming in intensity. But had it come to him as the last stage of a long period of medical attention his gladness would have been not less real, but of a quieter and less obtrusive kind. Let no one then doubt his being in Christ because the acceptance was very quietly made. The vital thing is making the decision; it is not the feelings that go with the decision. Our greatest decisions oftentimes are made in such a strange quietness of the heart that none could ever tell what was transacting save by the results of subsequent days.
     
      Seeking Many, Found One
     
      Once more, while this merchant was seeking many pearls, it is notable that he was led at last to one. The crowning possession of his lifelong search was not a multitude of things, it was one thing. With the treasure hid in the field it was not so; that treasure would consist of many things. Armlets and necklets and jewel-hilted swords would lie in the chest beside the hoard of coin. But in our parable the thought is different. It is not a string of pearls that is discovered; one pearl rewards the seeking of a lifetime, and one pearl gives perfect satisfaction. Now, brethren, in the Kingdom of our Lord we see what at once recalls to us both parables. No treasure hidden in any field can be more various than the Kingdom's riches. And yet the joy of the Kingdom is just this, that all its riches are treasured up in Christ, and that everything that the heart needs for satisfaction is to be found in Him and Him alone. 

What are some of the things that a man needs if he is to have the secret of sweet peace? He needs the pardon of his sins. And he needs fellowship. And he needs a love that will not let him go. And he needs to be assured in his dark hours that there is some hidden meaning in the burden. And he needs to learn that death is not the end, but that everything shall be perfected beyond. At different times of life these needs arise. They vary in urgency with varying hours. We pass from the call of one need to another, as we pass from winter to the call of spring. And the wonderful thing about Jesus Christ is this, that as these needs successively arise the man who looks to Him to have them satisfied never in any hour looks in vain. In Him is all the pardon of our sin. In Him is the strength made perfect in our weakness. He is the way, the truth, the life, the resurrection, the Shepherd, the vine, the door, the hope of glory. He is all we need and more than all we want. He is wisdom, righteousness, sanctification, redemption. All that we need is treasured up in Christ, who is the fullness of the Godhead bodily.
     
      And this is the reason why in Jesus Christ there is such satisfaction for the soul. For we are never at rest until our life is unified, and till our many searchings become one. There is no peace for the man whose life is broken; whose objects are many and whose aims are diverse. If he has to go hither and thither on his quest, he must ever lack the secret of stability. It is only when life is harmonised and unified, and when one Lord can satisfy the soul, that in the busiest round there is a peace which the world cannot give and cannot take away. That was one of the failures of old pagan-ism-men were distracted by their many gods. That was one of the triumphs of the Jew--his life was one, because his God was one. But in Christ the secret of the purest Jews has become the choicest treasure of the humble, for there is not a thing we set our hand to but we can do it heartily as to the Lord. All seeking outside of Jesus Christ is the seeking here and there of goodly pearls. It is a noble search, but at its noblest it leaves a man unsatisfied and restless. "Come unto me,...and I will give you rest." Art thou careful and troubled about many things? One thing is needful. This one thing I do. There is one pearl. We are complete in Christ.
     
      To Gain the Pearl, Great Sacrifice Was Needed
     
      In closing, let us notice this, that to gain the pearl great sacrifice was needed, yet even from the standpoint of a business man that sacrifice was perfectly reasonable. It was not a wild and heady speculation. It was not an unwarrantable plunge into the dark. The man sold all that he had for the one pearl, yet it was a sane and rational transaction. He had not been trained through all these years for nothing. He saw at a glance the value of the one. Had you spoken to this merchant about sacrifice, I think he would hardly have thanked you for your sympathy. "Sacrifice," he would have said, "I never thought of that. I suppose that in one sense it is a sacrifice. Yet if you knew half as much as I do about pearls you would congratulate me on the best bargain of my life." Brethren, I do think that sometimes we put too strong an accent upon sacrifice. 

We dwell on what we would lose by being a Christian. We dwell too little on all that we would gain. For this is certain, that whatever has to go, and whatever sacrifice one may be called to make, the hour in which a man comes out for Christ is the hour of the best bargain of his life. Like Peter, he may have to give up his nets, or like the rich young ruler, his great fortune. Like Paul, he may have to give up his legal righteousness; like Augustine, the darling object of his passion. Yet, like Peter and Paul and Augustine and Livingstone, the man who has won the pearl by what he gave will find that all he has sacrificed is nothing compared with the infinite worth of what he won. "He that keepeth his life shall lose it." Hold to it miser-like, and it is gone. "But he that loseth his life for my sake shall find it," unto life eternal. So does the figure of sacrifice retire, till God shall have decked her in a bridal garment, and she come forth again, all joy and praise, with life eternal written on her brow.