Expositions of Holy Scripture Volume II Part 46

The New Testament, you remember, speaks of the 'power of Elias.' The outward appearance of the man corresponds to his function and his character. Gaunt and sinewy, dwelling in the desert, feeding on locusts and wild honey, with a girdle of camel's skin about his loins, he bursts into the history, amongst all that corrupt state of society, with the force of a hammer that G.o.d's hand wields. The whole of his career is marked by this one thing,--the strength of a righteous man.

And then, on the other hand, this Ahab;--the keynote of _his_ character is the weakness of wickedness, and the wickedness of weakness. Think of him. Weakly longing--as idle and weak minds in lofty places always do--after something that belongs to somebody else; with all his gardens, coveting the one little herb-plot of the poor Naboth; weak and worse than womanly, turning his face to the wall and weeping when he cannot get it; weakly desiring to have it, and yet not knowing how to set about accomplishing his wish; and then--as is always the case, for there are always tempters everywhere for weak people--that beautiful fiend by his side, like the other queen in our great drama, ready to screw the feeble man that she is wedded to, to the sticking-place, and to dare anything to grasp that on which the heart was set. And so the deed is done: Naboth safe stoned out of the way; and Ahab goes down to take possession! The lesson of that is, my friend,--Weak dallying with forbidden desires is sure to end in wicked clutching at them. Young men, take care! You stand upon the beetling edge of a great precipice, when you look over, from your fancied security, at a wrong thing; and to strain too far, and to look too fixedly, leads to a perilous danger of toppling over and being lost! If you know that a thing cannot be won without transgression, do not tamper with hankerings for it. Keep away from the edge, and '_shut_ your eyes from beholding vanity.'

But my business now is rather with the consequences of this apparently successful sin, than with what went before it. The king gets the crime done, shuffles it off himself on to the shoulders of his ready tools in the little village, goes down to get his toy, and gets it--but he gets Elijah along with it, which was more than he reckoned on. When, all full of impatience and hot haste to solace himself with his new possession, he rushes down to seize the vineyard, he finds there, standing at the gate, waiting for him--black-browed, motionless, grim, an incarnate conscience--the prophet whom he had not seen for years, the prophet that he had last seen on Carmel, bearding alone the servants of Baal, and executing on them the solemn judgment of death; and there leaps at once to his lip, 'Hast thou found me, O mine enemy?'

I. I find here, in the first place, this broad principle: Pleasure won by sin is peace lost.

It does not need that there should be a rebuking prophet standing by to work out that law. G.o.d commits the execution of it to the natural operations of our own consciences and our own spirits. Here is the fact in men's natures on which it partly depends: when sin is yet tempting us, it is loved; when sin in done, it is loathed. Action and reaction, as the mechanicians tell us, are equal and contrary. The more violent the blow with which we strike upon the forbidden pleasure, the further back the rebound after the stroke. When sin tempts--when there hangs glittering before a man the golden fruit which he knows that he ought not to touch--then, amidst the noise of pa.s.sion or the sophistry of desire, conscience is silenced for a little while. No man sins without knowing that it is wrong, without knowing that in the long run it is a mistake; but at the instant, in the delirium of yielding, as in moments of high physical excitement, he is blind and deaf, deaf to the voice of reason, blind to the sight of consequences. Conscience and consequence are alike lost sight of. Like a mad bull, the man that is tempted lowers his head and shuts his eyes, and rushes right on. The moment that the sin is done, that moment the pa.s.sion or desire which tempted to it is satiated, and ceases to exist for the time. It is gone as a motive. Like some savage beast, being fed full, it lies down to sleep.

There is a vacuum left in the heart, the noise is stilled, and then--and then--conscience begins to speak. Or, to take another image, the pa.s.sion, the desires, the impulses that lead us to do wrong things--they are like a crew that mutiny, and take for a moment the wheel from the steersman and the command from the captain, but then, having driven the ship on the rocks, the mutineers get intoxicated, and lie down and sleep. Pa.s.sion fulfils itself, and expires. The desire is satisfied, and it turns into a loathing. The tempter draws us to him, and then unveils the horrid face that lies beneath the mask. When the deed is done and cannot be undone, then comes satiety; then comes the reaction of the fierce excitement, the hot blood begins to flow more slowly; then rises up in the heart conscience; then rises up in majesty in the soul reason; then flashes and flares before the eye the vivid picture of the consequences. His 'enemy' has found the sinner. He has got the vineyard--ay, but Elijah is there, and his dark and stern presence sucks all the brightness and the sunniness out of the landscape; and Naboth's blood stains the leaves of Naboth's garden!

There is no sin which is not the purchase of pleasure at the price of peace.

Now, you will say that all that is true in regard to the grosser forms of transgression, but that it is not true in regard to the less vulgar and sensual kinds of crime. Of course it is most markedly observable with regard to the coa.r.s.est kind of sins; but it is as true, though perhaps not in the same degree--not in the same prominent, manifest way at any rate--in regard to every sin that a man does. There is never an evil thing which--knowing it to be evil--we commit, which does not rise up to testify against us. As surely as (in the words of our great philosopher poet) 'l.u.s.t dwells hard by hate,' and as surely as to-night's debauch is followed by to-morrow's headache, so surely--each after its kind, and each in its own region--every sin lodges in the human heart the seed of a quick-springing punishment, yea, is its own punishment. When we come to grasp the sweet thing that we have been tempted to seize, there is a serpent that starts up amongst all the flowers. When the evil act is done--opposite of the prophet's roll--it is sweet in the lips, but oh! it is bitter afterwards. 'At the last it biteth like a serpent, and stingeth like an adder!'

Then, you may say again, 'All that is very much exaggerated. That is not the sort of feeling which men that go on persistently doing wrong things, cherish. They live quietly and contentedly enough. "There are no bands in their death, and their strength is firm."' All that would be true if men's consciences kept sensitive in the midst of men's sins, but they do not; and so it cannot be that every transgression has thus its quick result in loss of peace. I grant you at once that it is quite possible for men to sin away the delicacy and susceptibility of their consciences. I dare say there are people here now who, after they have done a wrong thing, go on very quietly, with no knowledge of those agonies that I have been speaking about, with scarcely ever a p.r.i.c.k of conscience for their sin. But what then? I did not say that all sin purchased pleasure by inflictions of agony; but I do say, that all sin purchases pleasure by loss of peace. The silence of a seared conscience is not peace. For peace you want something more than that a conscience shall be dumb. For peace you want something more than that you shall be able to live without the daily sense and sting of sin. You want not only the negative absence of pain, but the positive presence of a tranquillising guest in your heart--that conscience of yours testifying with you, blessing you in its witness, and shedding abroad rest and comfort. It is easy to kill a conscience--after a fashion at least. It is easy to stifle it. It is easy to come to that depth of wrongdoing that one gets used to it, and does it without caring. But oh! that cold vacuum, that dead absence in such a spirit of all healthy self-communing, that painful suspicion, 'If I look into myself, and be quiet for a little while, and take stock of my own character, and see what I am, the balance will be on the wrong side,'--that is _not_ peace. As the old historian says about the Roman armies that marched through a country, burning and destroying every living thing, 'They make a solitude, and they call it peace.' And so men do with their consciences. They stifle them, sear them, forcibly silence them, somehow or other; and then, when there is a dead stillness in the heart, broken by no voice of either approbation or blame, but doleful like the unnatural quiet of a deserted city, then they call that peace, and the man's uncontrolled pa.s.sions and unbridled desires dwell solitary in the fortress of his own spirit! You _may_ almost attain to that. Do you think it is a goal to be set before you as an ideal of human nature? The loss of peace is certain--the presence of agony is most likely--from every act of sin.

And so, it is not only a _crime_ that men commit when they do wrong, but it is a _blunder_. Sin is not only guilt, but it is a mistake. 'The game is not worth the candle,' according to the French proverb. The thing that you buy is not worth the price you pay for it. Sin is like a great forest-tree that we may sometimes see standing up green in its leafy beauty, and spreading a broad shadow over half a field; but when we get round on the other side, there is a great dark hollow in the very heart of it, and corruption is at work there. It is like the poison-tree in travellers' stories, tempting weary men to rest beneath its thick foliage, and insinuating death into the limbs that relax in the fatal coolness of its shade. It is like the apples of Sodom, fair to look upon, but turning to acrid ashes on the unwary lips. It is like the magician's rod that we read about in old books. There it lies; and if, tempted by its glitter, or fascinated by the power that it proffers you, you take it in your hand, the thing starts into a serpent with erected crest and sparkling eye, and plunges its quick barb into the hand that holds it, and sends poison through all the veins. Do not touch it, my brother! Every sin buys pleasure at the price of peace.

Elijah is always waiting at the gate of the ill-gotten possession.

II. In the second place, Sin is blind to its true friends and its real foes.

'Hast thou found me, _O mine enemy?'_ Elijah was the best friend that Ahab had in his kingdom. And that Jezebel there, the wife of his bosom, whom he loved and thanked for this new toy, she was the worst foe that h.e.l.l could have sent him. Ay, and so it is always. The faithful rebuker, the merciful inflicter of pain, is the truest friend of the wrongdoer. The worst enemy of the sinful heart is the voice that either tempts it into sin, or lulls it into self-complacency. And this is one of the most certain workings of evil desires in our spirits, that they pervert for us all the relations of things, that they make us blind to all the moral truths of G.o.d's universe. Sin is blind as to itself, blind as to its own consequences, blind as to who are its friends and who are its foes, blind as to earth, blind as to another world, blind as to G.o.d. The man who walks in the 'vain show' of transgression, whose heart is set upon evil,--he fancies that ashes are bread, and stones gold (as in the old fairy story); and, on the other hand, he thinks that the true sweet is the bitter, and turns away from G.o.d's angels and G.o.d's prophets, with, 'Hast thou found me, O mine enemy?' That is the reason, my friend, of not a little of the infidelity that haunts this world--that sin, perverted and blinded, stumbles about in its darkness, and mistakes the face of the friend for the face of the foe. G.o.d sends you in mercy a conscience to p.r.i.c.k and sting you that you may be kept right; and you think that _it_ is your enemy. G.o.d sends in His mercy the discipline of life, pains and sorrows, to draw us away from the wrong, to make us believe that the right in this world and the next is life, and that holiness is happiness for evermore. And then, when, having done wrong, G.o.d's merciful messenger of a sharp sorrow finds us out, we say, 'Hast thou found me, O mine enemy?' and begin to wonder about the mysteries of Providence, and how it comes that there is evil in the creation of a good G.o.d. Why, physical evil is the best friend of the man that is subject to moral evil. Sorrow is the truest blessing to a sinner. The best thing that can befall any of us is that G.o.d shall not let us alone in any wrong course, without making us feel His rod, without hedging up our way with thorns, and sending us by His grace into a better one. There is no mystery in sorrow. There is a mystery in sin; but sorrow following on the back of sin is the true friend, and not the enemy, of the wrong-doing spirit.

And then, again, G.o.d sends us a gospel full of dark words about evil.

It deals with that fact of sin, as no other system ever did. There is no book like the Bible for these two things,--for the lofty notion that it has about what man may be and ought to be; and for the low notion that it has of what man is. It does not degrade human nature, because it tells us the truth about human nature as it is. Its darkest and bitterest sayings about transgression, they are veiled promises, my brother. It does not make the consequences of sin which it writes down.

You and I make them for ourselves, and it tells us of them. Did the lighthouse make the rock that it stands on? Is it to be blamed for the shipwreck? If a man _will_ go full tilt against the thing that he knows will ruin him, what is the right name for him who hedges it up with a p.r.i.c.kly fence of thorns, and puts a great light above it, and writes below, 'If thou comest here thou diest'? Is that the work of an enemy?

And yet that is why people talk about the gloomy views of the gospel, about the narrow spirit of Christianity, about the harsh things that are here! The Bible did not make h.e.l.l. The Bible did not make sin the parent of sorrow. The Bible did not make it certain that 'every transgression and disobedience' should reap its 'just recompense of reward.' We are the causes of their coming upon ourselves; and the Bible but proclaims the end to which the paths of sin must lead, and beseechingly calls to us all, 'Turn ye, turn ye! why will ye die?' And yet when it comes to you, how many of you turn away from it, and say, 'It is mine enemy'! How many shrink from its merciful knife, that cuts into all the wounds of the festering spirit! How many of you feel as if 'the truth that is in Jesus' was a hard and bitter truth; when all the while its very heart's blood is love, and the very secret of its message is the tenderest compa.s.sion, the most yearning sympathy, for every soul amongst us!

Ay, and more than that:--sin makes us fancy that G.o.d Himself is our enemy; and sin makes that thought of G.o.d that ought to be most blessed and most sweet to us, the terror of our souls. You have the power, my friend, by your own wrongdoing, of perverting the whole universe, and, worst of all, of distorting the image of the merciful Father, of the loving G.o.d. G.o.d loves. G.o.d is the Father. G.o.d watches over us. G.o.d will not let us alone when we transgress, G.o.d in His love has appointed that sin shall breed sorrow. But _we_--we do wrong; and then, for G.o.d's Providence, and G.o.d's Gospel, and G.o.d's Son, and G.o.d Himself, there rises up in our hearts a hostile feeling, and we think that He is turned to be our enemy, and fights against us! But oh! He only fights against us that we may submit to, and love, Him. Will you, then, have it that G.o.d's highest mercy should be your greatest sorrow, that your truest friend should be your worst foe? You can make the choice. To you G.o.d and His truth are like that ark of His covenant which to Dagon and the Philistines was a curse, but to the house of Obededom was a blessing. He and His gospel are to you like that pillar that was darkness and trouble to the hosts of the Egyptians, but light by night to His children. To you, my brother, the gospel may be either 'the savour of life unto life, or the savour of death unto death!' If He comes to you with rebuke, and meets you when you are at the very door of your sin, and busy with your transgression,--usher Him in, and thank Him, and bless Him for words of threatening, for merciful severity, for conviction of sin;--because conviction of sin is the work of the Comforter; and all the threatenings and all the pains that follow and track, like swift hounds, the committer of evil, are sent by Him who loves too wisely not to punish transgression, and loves too well to punish without warning, and desires only when He punishes that we should turn from our evil way, and escape the condemnation. An enemy, or a friend,--which is G.o.d in His truth to you?

III. Lastly, the sin which mistakes the friendly appeal for an enemy, lays up for itself a terrible retribution. Elijah comes to Jezreel and prophesies the fall of Ahab. The next peal, the next flash, fulfil the prediction. There, where he did the wrong, he suffered. In Jezreel, Ahab died. In Jezreel, Jezebel died. That plain was the battlefield for the subsequent discomfiture of Israel. Over and over again there encamped upon it the hosts of the spoilers. Over and over again its soil ran red with the blood of the children of Israel; and at last, in the destruction of the kingdom, Naboth was avenged and G.o.d's word fulfilled. The threatened evil was foretold that it might lead the king to repentance, and that thus it might never need to be more than a threat. But, though Ahab was partially penitent, and partially listened to the prophet's voice, yet for all that, he went on in his evil way.

Therefore the merciful threatening becomes a stern prophecy, and is fulfilled to the very letter.

So, when G.o.d's message comes to us, friends, if we listen not to it, and turn not to its gentle rebuke, Oh! then we gather up for ourselves an awful futurity of judgment, when threatening will darken into punishment, and the voice that rebuked will swell into the voice of final condemnation. When a man fancies that G.o.d's prophet is his enemy, and dreams that his finding him out is a calamity and a loss, that man may be certain that something worse will find him out some day. His sins will find him out, and that is worse than the prophet's coming. My friend, picture to yourself this--a human spirit shut up, with the companionship of its forgotten and dead transgressions. There is a resurrection of acts as well as of bodies. Think what it will be for a man to sit surrounded by that ghastly company, the ghosts of his own sins!--and as each forgotten fault and buried badness comes, silent and sheeted, into that awful society, and sits itself down there, think of him greeting each with the question, 'Thou too? What! are ye all here?

Hast _thou_ found me, O mine enemy?' and from each bloodless spectral lip there tolls out the answer, the knell of his life, 'I _have_ found thee, because thou hast sold thyself to work evil in the sight of the Lord.' Ah, my friend! if that were all we had to say, it might well stiffen us into stony despair. Thank G.o.d--thank G.o.d! such an issue is not inevitable. Christ speaks to you. Christ is your _Friend_. He loves you, and He speaks to you now--speaks to you of your danger, but in order that you may never rush into it and be engulfed by it; speaks to you of your sin, but in order that you may say to Him, 'Take Thou it away, O merciful Lord'; speaks to you of justice, but in order that you may never sink beneath the weight of His stroke; speaks to you of love, in order that you may know, and fully know, the depth of His graciousness. When He says to you, 'I love thee; love thou Me: I have died for thee; trust Me, live _by_ Me, and live _for_ Me, 'will you not say to Him, 'My Friend, my Brother, my Lord, and my G.o.d'?

UNPOSSESSED POSSESSIONS

'And the king of Israel said unto his servants, Know ye that Ramoth in Gilead is ours, and we be still, and take it not out of the hand of the king of Syria?'--1 KINGS xxii. 3.

This city of Ramoth in Gilead was an important fortified place on the eastern side of the Jordan, and had, many years before the date of our text, been captured by its northern neighbours in the kingdom of Syria.

A treaty had subsequently been concluded and broken a war followed thereafter, in which Ben-hadad, King of Syria, had bound himself to restore all his conquests. He had not observed that article of peace, and the people of Israel had not been strong enough to enforce it until the date of our text; but then, backed up by a powerful alliance with Jehoshaphat of Judah, they determined to make a dash to get back what was theirs, but whilst theirs was also not theirs.

Now, I have nothing more to do with Ahab and Jehoshaphat, but I wish to turn the words of my test, and the thoughts that may come from them, into a direction profitable to ourselves. 'Know ye that Ramoth in Gilead is ours?' and yet it had to be got out of the hands of the King of Syria.

I. What is ours and not ours.

Every Christian man has large tracts of unannexed territory, unattained possibilities, unenjoyed blessings, things that are his and yet not his. How much more of G.o.d you and I have a right to than we have the possession of! The ocean is ours, but only the little pailful that we carry away home to our own houses is of use to us. The whole of G.o.d is mine if I am Christ's, and a dribble of G.o.d is all that comes into the lives of most of us.

How much inward peace is ours? It is meant that there should never pa.s.s across a Christian's soul more than a ripple of agitation, which may indeed ruffle and curl the surface; but deep down there should be the tranquillity of the fathomless ocean, unbroken by any tempests, and yet not stagnant, because there is a vital current running through it, and every drop is being drawn upward to the surface and the sunlight. There may be a peace in our hearts deep as life; a tranquillity which may be superficially disturbed, but is never thoroughly, and down in its depths, broken. And yet, let some little petty annoyance come into our daily life, and what a pucker we are in! Then we forget all about the still depths in which we ought to be living; and fears and hopes and loves and ambitions disturb our souls, just as they do the spirits of the men that do not profess to have any holdfast in G.o.d. The peace of G.o.d is ours; but, ah! in how sad a sense it is true that the peace of G.o.d is _not_ ours!

What 'heights'--for Ramoth means 'high places'--what heights of consecration there are which are ours according to the divine purpose and according to the fulness of G.o.d's gift! It is meant, and it is possible, and well within the reach of every Christian soul, that he or she should live, day by day, in the continual and utter surrender of himself or herself to the will of G.o.d, and should say, 'I do the little I can do, and leave the rest with Thee'; and should say again, 'All is right that seems most wrong, If it be His sweet will.' But instead of this absolute submission and completeness and joyfulness of surrender of ourselves to Him, what do we find? Reluctance to obey, regret at providences, Self dominant or struggling hard against the partial domination of the will of G.o.d in our hearts. The mind which was in Jesus Christ, who was able to say, 'It is written of Me, lo! I come to do Thy will, O Lord!' is ours by virtue of our being Christians; but, alas! in practical realisation how sadly it is not ours!

What n.o.ble possibilities of service, what power in the world, are bestowed on Christ's people!' All power is given unto Me in heaven and in earth,' says He. 'And He breathed on them, and said, As My Father hath sent Me, even so send I you.' The divine gift to the Christian community, and to the individuals that compose it--for there are no gifts given to the community, but to the individuals that make it up--is of fulness of power for all their work. And yet look how, all through the ages, the Church has been beaten by the corruption of the world; and how to-day many of us are standing, either utterly careless and callous about the diseases that we have the medicine to cure, or in desperation looking about for other healing for the social and moral condition of the community than that which is granted to us in Jesus Christ. 'Know ye that Ramoth in Gilead is ours, and we be still, and take it not out of the hands of the King of Syria?'

There is ever so much in the world which belongs to our Master, and therefore belongs to us, and which the Church is bound to lay its hand upon and claim for its own and for its Lord's. For remember, brethren, that all the gifts at which I have been glancing--and I might have largely increased the catalogue--all these spiritual endowments of peace, and safety, and purity, and joy, of religious elevation, and consecration, and power for service, and the like--are ours by a threefold t.i.tle and charter. G.o.d's purpose, which is nothing less for every one of us than that we should be 'filled with all the fulness of G.o.d,' and that He should 'supply all our need, according to His riches in glory,'--that is the first of the parchments on which our t.i.tle depends. And the second t.i.tle-deed is Christ's purchase; for the efficacy of His death and the power of His triumphant life have secured for all who trust Him the whole fulness of this divine gift. And the third of our claims and t.i.tles is the influence of that Holy Spirit whom Jesus Christ gives to every one of His children to dwell in him.

There is in you, working in you, if you have any faith in that Lord, a power that is capable of making you perfectly pure, perfectly blessed, strong with an immortal strength, and glad with a 'joy that is unspeakable and full of glory.'

Oh! then, let us think of the awful contrast between what is ours and what we have. It is ours by the divine intention, by the divine gift in its fulness and all-sufficiency, and yet think of the poor, partial realisation of it that has pa.s.sed into our experience. Be sure that you have what you have, and that you make your own what G.o.d has made yours.

II. Then, let me suggest, again, how our text hints for us, not only the difference between possession and realisation, but also our strange contentment in imperfect possession.

Ahab's remonstrances with his servants, which make the starting-point of my remarks, seem to suggest that there were two reasons for their acquiescence in the domination of a foreign power on a bit of their soil. They had not realised that Ramoth was theirs, and they were too lazy and cowardly to go and take it. Ignorance of the fulness of the gift, and slothful timidity in daring everything in the effort to make it ours, explain a great deal of the present condition of Christian people.

Is not that condition of pa.s.sive acquiescence in their small present attainments, and of careless indifference to the great stretch of the unattained, the characteristic of the ma.s.s of professing Christians?

They have got a foothold on a new continent, and their possession of it is like the world's drawing of the map of Africa when we were children, which had a settlement dotted here and there along the coast, and all the broad regions of the interior were blank. The settlers huddle together upon the fringe of barren sand by the salt water, and never dream of pressing forward into the heart of the land. And so, too, many of us are content with what we have got, a little bit of G.o.d, when we might have Him all; a settlement on the fringe and edge of the land, when we might traverse the whole length of it; and behold! it is all ours.

That unfamiliarity with the thought of unattained possibilities in the Christian life is a d.a.m.ning curse of thousands of people who call themselves Christians. They do not think, they never realise--and some of us are guilty in this respect--they never realise that it is possible for them to be all unlike what they are now, and that, instead of the miserable partial hallowing of their nature, and the poor, weak--I was going to say strength, but it is not worth calling strength, that they possess, they might be as the angels of G.o.d: 'the weakest as David,' and David as a very angel of heaven itself. Why is it, why is it, that there is this unfamiliarity?

And then, another reason for the woful disproportion between what we have and what we utilise is the love of ease, such as kept these Israelites from going up to Ramoth-Gilead. It was a long way off; there was a river to be forded; there were heights to be climbed; there were weary marches to be taken; there were hard knocks going in front of the walls of Ramoth before they got inside it; and on the whole it was more comfortable to sit at home, or look after their farms and their merchandise, than to embark on the quixotic attempt to win back a city that had not been theirs for ever so long, and that they had got on very well without.

And so it is with hosts of Christian people; we do not realise how much we have that we never get any good out of. And, in the second place, we had rather just stay where we are, and make the best of the world as it is, and the desires of our hearts go in another direction than for our increase in the grace and knowledge of our Lord and Saviour. Ah, brethren! if we had a claim to some great property, or any other wealth that we really cared about, should we be so very indifferent as to a.s.serting our rights? Should we not fight to the death, some of us, for the last inch of soil, for the last ounce of treasure, that belonged to us? When you really value a thing, you secure the greatest possible amount of it; and there is very little margin between what you own and what you use.

And if there is such a tremendous difference between the breadth of the one and the narrowness of the other in our Christian life, there can be no reason for it except this, that we do not care enough about spiritual blessings and forces to make the effort that is needed to win and keep, and get the good of, all that is ours.

And is not that something like despising the birthright? Is it not a criminal thing for Christian people thus to neglect, and to put aside, and never to seek to obtain, all these great gifts of G.o.d? There they lie at our doors, and they are ours for the taking. Suppose a carrier brought you a whole waggon full of precious goods, and put them down at your door, and you were not at the trouble to open your doors, or to carry the goods into your cellars. That would not look as if you cared much either for the goods or for the giver. And I wonder how many of us are chargeable with that criminal despising of G.o.d's gifts, which is clearly the explanation of our letting them lie rotting, as it were, at our gates? We are starving paupers in the midst of plenty.

'My G.o.d shall supply all your need according to His riches in glory, by Christ Jesus,' says Paul. You have the right to them all. Draw cheques against the capital that is lodged in your name in that great bank.

III. And so, lastly, my text suggests the effort that is needed to make our own ours.

'We be still, and take it not out of the hands of the King of Syria.'

Then these things that are ours, by G.o.d's gift, by Christ's purchase, by the Spirit's influence, will need our effort to secure them. And that is no contradiction, nor any paradox. G.o.d does exactly in the same way with regard to a great many of His natural gifts as He does with regard to His spiritual ones. He gives them to us, but we hold them on this tenure, that we put forth our best efforts to get and to keep them. His giving them does not set aside our taking. However much we tried we could not take them out of His hand if it were clenched. Open as His hand is, and stretched out to us as it is, the gifts that sparkle in it are not transferred to our hands unless we ourselves put forth an effort.

So let me say that one large part of the discipline by which men make their own their own is by familiarising themselves with the thought of the larger possibilities of unattained possessions which G.o.d has given them. That is true in everything. To recognise our present imperfection, and to see stretching before us glorious and immense possibilities, opening out into a vista where our eyesight fails us to travel to its end, is the very salt of life in every region. Artist, student, all of us 'are saved by hope,' in a very much wider sense than the Apostle meant by that great saying. And whosoever has once lost, or felt becoming dim, the vision before him of a possible better than his present best, in any region, is in that region condemned to grow no more. If we desire to have any kind of advancement, it is only possible for us, when there gleams ever before us the untravelled road, and we see at the end of it unattained brightnesses and blessings.

And we Christian people have an endless prospect of that sort stretching before us. Oh, if we looked at it oftener, 'having respect unto the recompense of the reward,' we should find it easier to dash at any Ramoth-Gilead, and get it out of the hands of the strongest of the enemies that may bar our way to it. Let us familiarise ourselves with the thought of our present imperfection, and of our future completeness, and of the possibilities which may become actualities, even here and now; and let us not fitfully use what power we have, but make the best of what graces are ours, and enjoy and expatiate in the spiritual blessings of peace and rest which Christ has already given to us. 'To him that hath shall be given,' and the surest way to lose what we have is to neglect to increase it.

And, above all, let us keep nearer to our Master, and live more in fellowship with our Lord, and that will help us to deny ourselves to unG.o.dliness and worldly l.u.s.ts. It is the prevalence of these, and the absence of self-denial, that ruins most of the Christian lives that are ruined in this world. If a man wants to be what he is not, he must cease to be what he is.

Self-sacrifice, and the emptying of our hearts of trash and trifles, is the only way to get our hearts filled with G.o.d and with His blessing.

Let us keep near Jesus Christ. If we have Him for ours we have peace, we have power, we have purity. 'He of G.o.d is made unto us' all in all, and every gift that may adorn humanity, and make our lives joyous and ourselves n.o.ble, is given to us in Jesus Christ. Let us put away from ourselves, then, this slothful indifference to our unattained possessions. 'Know ye that Ramoth is ours?' 'Let us be still' no longer. 'All things are yours, whether the world, or life, or death, or things present, or things to come: all are yours if ye are Christ's.'

AHAB AND MICAIAH