Expositions of Holy Scripture Volume I Part 45

And what does your anxiety do? It does not empty to-morrow, brother, of its sorrows; but, ah! it empties to-day of its strength. It does not enable you to escape the evil, it makes you unfit to cope with it when it comes. It does not bless to-morrow, but it robs to-day. For every day has its own burden. Sufficient for each day is the evil which properly belongs to it. Do not add to-morrow's to to-day's. Do not drag the future into the present. The present has enough to do with its own proper concerns. We have always strength to bear the evil when it comes.

We have not strength to bear the foreboding of it. 'As thy day, thy strength shall be.' In strict proportion to the existing exigencies will be the G.o.d-given power; but if you cram and condense to-day's sorrows by experience, and to-morrow's sorrows by antic.i.p.ation, into the narrow round of the one four-and-twenty hours, there is no promise that 'as _that_ day thy strength shall be.' G.o.d gives us (His name be praised!)--G.o.d gives us power to bear all the sorrows of His making; but He does not give us power to bear the sorrows of our own making, which the antic.i.p.ation of sorrow most a.s.suredly is.

Then: contrary to the lessons of Nature, contrary to the teachings of Religion, contrary to the scheme of Providence; weakening your strength, distracting your mind, sucking the suns.h.i.+ne out of every landscape, and casting a shadow over all the beauty--the curse of our lives is that heathenish, blind, useless, faithless, needless anxiety in which we do indulge. Look forward, my brother, for G.o.d has given you that royal and wonderful gift of dwelling in the future, and bringing all its glories around your present. Look forward, not for life, but for heaven; not for food and raiment, but for the righteousness after which it is blessed to hunger and thirst, and wherewith it is blessed to be clothed. Not for earth, but for heaven, let your forecasting gift of prophecy come into play. Fill the present with quiet faith, with patient waiting, with honest work, with wise reading of G.o.d's lessons of nature, of providence, and of grace, all of which say to us, Live in G.o.d's future, that the present may be bright: work in the present, that the future may be certain! _They_ may well look around in expectation, sunny and unclouded, of a blessed time to come, whose hearts are already 'fixed, trusting in the Lord.' He to whom there are a present Christ, and a present Spirit, and a present Father, and a present forgiveness, and a present redemption, may well live expatiating in all the glorious distance of the unknown to come, sending out (if I may use such a figure) from his placid heart over all the weltering waters of this lower world, the peaceful seeking dove, his meek hope, that shall come back again from its flight with some palm-branch broken from the trees of Paradise between its bill. And he that has no such present has a future dark, chaotic, a heaving, destructive ocean; and over it there goes for ever--black-pinioned, winging its solitary and hopeless flight--the raven of his anxious thoughts, which finds no place to rest, and comes back again to the desolate ark with its foreboding croak of evil in the present and evil in the future. Live in Christ, 'the same yesterday, and to-day, and for ever'; and _His_ presence shall make all _your_ past, present, and future--memory, enjoyment, and hope--to be bright and beautiful, because all are centred in Him.

JUDGING, ASKING, AND GIVING

'Judge not, that ye be not judged. 2. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. 3. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 4. Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye! 5. Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. 6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. 7. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: 8. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

9. Or what man is there of you, whom if his son ask bread, will he give him a stone? 10. Or if he ask a fish, will he give him a serpent? 11. If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask Him? 12. Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.'--MATT. vii. 1-12.

I. How can we help 'judging,' and why should we not 'judge'? The power of seeing into character is to be coveted and cultivated, and the absence of it makes simpletons, not saints. Quite true: but seeing into character is not what Jesus is condemning here. The 'judging' of which He speaks sees motes in a brother's eye. That is to say, it is one-sided, and fixes on faults, which it magnifies, pa.s.sing by virtues.

Carrion flies that buzz with a sickening hum of satisfaction over sores, and prefer corruption to soundness, are as good judges of meat as such critics are of character. That Mephistophelean spirit of detraction has wide scope in this day. Literature and politics, as well as social life with its rivalries, are infested by it, and it finds its way into the church and threatens us all. The race of fault-finders we have always with us, blind as moles to beauties and goodness, but lynx-eyed for failings, and finding meat and drink in proclaiming them in tones of affected sorrow. How flagrant a breach of the laws of the kingdom this temper implies, and how grave an evil it is, though thought little of, or even admired as cleverness and a mark of a very superior person, Christ shows us by this earnest warning, embedded among His fundamental moral teachings.

He points out first how certainly that disposition provokes retaliation.

Who is the Judge that judges us as we do others? Perhaps it is best to say that both the divine and the human estimates are included in the purposely undefined expression. Certainly both are included in fact. For a carping spirit of eager fault-finding necessarily tinges people's feelings towards its possessor, and he cannot complain if the severe tests which he applied to others are used on his own conduct. A cynical critic cannot expect his victims to be profoundly attached to him, or ready to be lenient to his failings. If he chooses to fight with a tomahawk, he will be scalped some day, and the bystanders will not lament profusely. But a more righteous tribunal than that of his victims condemns him. For in G.o.d's eyes the man who covers not his neighbour's faults with the mantle of charity has not his own blotted out by divine forgiveness.

This spirit is always accompanied by ignorance of one's own faults, which makes him who indulges in it ludicrous. So our Lord would seem to intend by the figure of the mote and the beam. It takes a great deal of close peering to see a mote; but the censorious man sees only the mote, and sees it out of scale. No matter how bright the eye, though it be clear as a hawk's, its beauty is of no moment to him. The mote magnified, and nothing but the mote, is his object; and he calls this one-sided exaggeration 'criticism,' and prides himself on the accuracy of his judgment. He makes just the opposite mistake in his estimate of his own faults, if he sees them at all. We look at our neighbour's errors with a microscope, and at our own through the wrong end of a telescope. We see neither in their real magnitude, and the former mistake is sure to lead to the latter. We have two sets of weights and measures: one for home use, the other for foreign. Every vice has two names; and we call it by its flattering and minimising one when we commit it, and by its ugly one when our neighbour does it. Everybody can see the hump on his friend's shoulders, but it takes some effort to see our own. David was angry enough at the man who stole his neighbour's ewe lamb, but quite unaware that he was guilty of a meaner, crueller theft.

The mote can be seen; but the beam, big though it is, needs to be 'considered.' So it often escapes notice, and will surely do so, if we are yielding to the temptation of harsh judgment of others. Every one may be aware of faults of his own very much bigger than any that he can see in another, for each of us may fathom the depth of our own sinfulness in motive and unspoken, unacted thought, while we can see only the surface acts of others.

Our Lord points out, in verse 4, a still more subtle form of this harsh judgment, when it a.s.sumes the appearance of solicitude for the improvement of others, and He thus teaches us that all honest desire to help in the moral reformation of our neighbours must be preceded by earnest efforts at mending our own conduct. If we have grave faults of our own undetected and unconquered, we are incapable either of judging or of helping our brethren. Such efforts will be hypocritical, for they pretend to come from genuine zeal for righteousness and care for another's good, whereas their real root is simply censorious exaggeration of a neighbour's faults; they imply that the person affected with such a tender care for another's eyes has his own in good condition. A blind guide is bad enough, but a blind oculist is a still more ridiculous anomaly. Note, too, that the result of clearing our own vision is beautifully put as being, not ability to see, but ability to cure, our fellows. It is only the experience of the pain of casting out a darling evil, and the consciousness of G.o.d's pitying mercy as given to us, that makes the eye keen enough, and the hand steady and gentle enough, to pull out the mote. It is a delicate operation, and one which a clumsy operator may make very painful, and useless, after all. A rough finger or a harsh spirit makes success impossible.

II. Verse 6 comes in singular juxtaposition with the preceding warning against uncharitable judgments. Christ's calling men dogs and swine does not sound like obeying His own precept. But the very shock which the words give at first hearing is part of their value. There are men whom Jesus, for all His gentleness, has to estimate thus. His pitying eyes were not blind to truth. It was no breach of infinite charity in Him to see facts, and to give them their right names; and His previous precept does not bid us shut our eyes, or give up the use of common sense. This verse limits the application of the preceding one, and inculcates prudence, tact, and discernment of character, as no less essential to His servants than the sweet charity, slow to suspect and sorrowful to expose a brother's fault. The fact that His gentle lips used such words may well make us shudder as we think of the deforming of human nature into pure animalism which some men achieve, and which is possible for all.

The inculcation of discretion in the presentation of the truth may easily be exaggerated into a doctrine of reserve which is more Jesuitical than Christian. Even when guarded and limited, it may seem scarcely in harmony with the commission to preach the gospel to every creature, or with the sublime confidence that G.o.d's word finds something to appeal to in every heart, and has power to subdue the animal in every man. But the divergence is only apparent. The most expansive zeal is to be guided by prudence, and the most enthusiastic confidence in the universal power of the gospel does not take leave of common sense. There are people who will certainly be repelled, and perhaps stirred to furious antagonism to the gospel and its messengers, if they are not approached with discretion. It is bad to hide the treasure in a napkin; it is quite as bad to fling it down before some people without preparation. Jesus Himself locked His lips before Herod, although the curious ruler asked many questions; and we have sometimes to remember that there are people who 'will not hear the word,' and who must first 'be won without the word.' Heavy rains run off hard-baked earth. It must first be softened by a gentle drizzle. Luther once told this fable: 'The lion made a great feast, and he invited all the beasts, and among the rest, a sow. When all manner of costly dishes were set before the guests, the sow asked, "Have you no bran?" Even so, said he, we preachers set forth the most dainty dishes,--the forgiveness of sins, and the grace of G.o.d; but they turn up their snouts, and grub for guilders.'

This precept is one side of the truth. The other is the adaptation of the gospel to all men, and the obligation on us to preach it to all. We can only tell most men's disposition towards it by offering it to them, and we are not to be in a hurry to conclude that men are dogs and swine.

III. It may be a question whether, in verse 8, the emphasis is to be laid on 'every one' or on 'that asketh,' or, in other words, whether the saying is an a.s.surance that the universal law will be followed in our case, or a statement of the universal condition without which no receiving is possible, and, least of all, the receiving of the gifts of the kingdom by its subjects. In either case, this verse gives the reason for the preceding exhortation. Then follows the tender ill.u.s.tration in which the dim-sighted love of earthly fathers is taken as a parable of the all-wise tenderness and desire to bestow which move the hand of the giving G.o.d. There is some resemblance between an Eastern loaf and a stone, and some between a fish and a serpent. However imperfect a father's love, he will neither be cruel enough to cheat his unsuspecting child with what looks like an answer to his wish but is useless or hurtful, nor foolish enough to make a mistake. All human relations.h.i.+ps are in some measure marred by the faults of those who sustain them. What a solemn attestation of universal sinfulness is in these words of Christ's, and how calmly He separates Himself by His sinlessness from us! I do not know that there is anywhere a stronger scriptural proof of these two truths than this one incidental clause, 'ye, being evil.' I wonder whether the people who pit the Sermon on the Mount against evangelical Christianity are ready to take this part of it into their creeds. It is noteworthy, also, that the emphasis is laid, not on the earthly father's willingness, but on his knowing how to give good gifts.

Our Lord seems to think that He need not a.s.sure us of the plain truth that of course our Father in heaven is willing, just because He is our Father, to give us all good; but He heartens us with the a.s.surance that His love is wisdom, and that He cannot make any mistakes. There are no stones mingled with our bread, nor any serpents among the fish. He gives good, and nothing but good.

IV. The great precept which closes the section is not only to be taken as an inference from the immediately preceding context, but as the summing up of all the duties to our neighbours, in which Christ has been laying down the law of the kingdom from Matthew v. 17. This general reference of the 'therefore' is confirmed by the subsequent clause, 'this is the law and the prophets'; the summing up of the whole past revelation of the divine will, and therefore in accordance with our Lord's previous exposition of the relation between His new law and that former one. As Luther puts it in his vigorous, homely way, 'With these words He now closes His instructions given in these three chapters, and ties it all up in a little bundle.'

But a connection may also be traced with the preceding paragraph. There our desires were treated as securing G.o.d's corresponding gifts. Here our desires, when turned to men, are regarded, not as securing their corresponding conduct, but as obliging us to action. By taking our wishes as the rule of our dealings with others, we shall be like G.o.d, who in regard to His best gifts takes our wishes as the rule of His dealings with us. Our desires sent heavenward procure blessings for us; sent earthward, they prescribe our blessing of others. That is a startling turn to give to our claims on our fellows. It rests on the principle that every man has equal rights, therefore we ought not to look for anything from others which we are not prepared to extend to others. A. should give B. whatever A. thinks B. should give him. Our error is in making ourselves our own centre, and thinking more of our claims on others than of our obligations to them. Christ teaches us that these are one. Such a principle applied to our lives would wonderfully pull down our expectations and lift up our obligations. It is really but another way of putting the law of loving our neighbours as ourselves. If observed, it would revolutionise society. Nothing short of it is the law of the kingdom, and the duty of all who call themselves Christ's subjects.

This is the inmost meaning, says Jesus, of the law and the prophets. All former revelations of the divine will in regard to men's relations to men are summed in this. Of course, this does not mean, as some people would like to make it mean, that morality is to take the place of religion, but simply that all the precepts touching conduct to men are gathered up, for the subjects of the kingdom, in this one. 'Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.'

OUR KNOCKING

'Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.'--MATT, vii. 7.

In the letter to the church at Laodicea, we read, 'Behold, I stand at the door and knock.' The image is there employed to set forth the tenderness and patience of the exalted Christ, who condescends to sue for entrance into every human heart, and comes in with His hands full of blessing. Now, it is very striking, I think, that the same symbol is employed in this text in reference to _our_ duty. There is such a thing as our knocking at some door for entrance and blessing. What is that knocking?

The answer which is popularly given, I suppose, is that all these three injunctions in our text, 'Ask--seek--knock,' are but diverse aspects of the one exhortation to prayerfulness. And that may, perhaps, exhaust their meaning; but I am rather disposed to think that it is possible to trace a difference and a climax in them. _To ask_ is obviously to apply to a person who can give, and that is prayer. _To seek_ is not, as I think, quite the same thing, but rather expresses the idea of effort, the personal effort which ought to accompany and will accompany all real prayer. And _to knock_ possibly adds to the conception of prayer and of effort, the idea, as common to both of them, of a certain persistency and continuity born of earnestness. So that we have here, as I think, a threefold statement of the conditions under which certain great blessings are given, and a threefold exhortation as to our Christian duty.

I. In considering these words I would first inquire to whom such exhortations are rightly addressed.

Now, it is to be remembered that these words occur in that great discourse of our Lord's which is called the Sermon on the Mount. And for the right understanding of that great embodiment of Christian morality, and of its relations to the whole body of Christian truth, it is, I think, very needful to remember that the Sermon on the Mount is addressed to Christ's disciples, that it is the promulgation of the laws of the kingdom by the King for His subjects; that it presupposes disciples.h.i.+p and entrance into the kingdom, and has not a word to say about the method of entrance. So that, though very many of its exhortations are but the republication in n.o.bler form of the common laws of morality which are binding upon all men, and may be addressed to all men, the form in which they appear in that Sermon, the connection in which they stand, the height to which they are elevated, and the motives by which they are enforced, all limit their application to men who are truly followers and disciples of Jesus Christ. And this consideration especially bears on these words of our text.

The first exhortation which Christianity addresses to a man is not 'ask.' The first duty that a man has to discharge in regard to Christ and His grace, and the revelation that is in Him, is neither to seek nor to knock, but it is to take and to open. Christ knocks first, and when He knocks we should say, 'Come in, Thou blessed of the Lord.'

To bid a man pray, when he should be exhorted to believe, is to darken the clearness of the divine counsel, and to narrow the fulness of the divine grace. G.o.d does not wait to be asked for His mercy and His pardon. Like the dew on the gra.s.s, He 'tarrieth not for man, nor waiteth for the sons of men.' Before we call, He answers; and to say to people, 'Pray!' 'Seek!' 'Knock!' when the one thing to say is 'Take the gifts that G.o.d sent you before you asked for them,' is folly, and has often led to a course of painful and profitless struggling, which was all unnecessary and wide of the mark. It is like telling a man to pray for rain when the reservoirs at his side are full, and every flower is bending its chalice, charged with the blessing. It is needless to tell a man to seek for the treasure that is lying there at his side, and to which he has only to turn his eyes and stretch out his hands. It is folly to exhort a man to beat at a door that is standing wide open. The door of G.o.d's grace is thus wide open, and the treasure of G.o.d's mercy has come down, and the rain of G.o.d's forgiving love has dropped upon all of us, and made the wilderness to rejoice.

And so my message to some of you, dear brethren, is to say that you have nothing whatever to do, primarily, with this text. You have neither to ask, nor to seek, nor to knock, but to listen to Him, whose gentle hand knocks at your hearts, and to open the door and let Him come in with His grace and mercy.

II. And now, in the next place, let me ask you to consider in what region of life these promises are true.

They sound at first as if they were dead in the teeth of the facts of life. Is there any region of experience in which to ask is to receive, to seek is to find, and in which every door flies open at our touch? If there be, it is not in the ordinary work-a-day world in which you and I live, where we all have to put up with a great many bitter disappointments and refused requests, where we have all searched long and sorely for some things that we have not found, and the search has aged and saddened us.

It seems to be perfectly certain that the distinct purpose which our Lord here has in view, is to a.s.sert that the law of His Kingdom is the direct opposite of the law of earthly life, and that the sad discrepancy between desire and possession, between wish and fact, is done away with for His followers. 'Be it unto thee even as thou wilt,' is the charter of His Kingdom.

Now, dear brethren, it does not want much wisdom to know that that would be a very questionable blessing indeed, if it were taken to apply to the outward circ.u.mstances of our lives. There are a good many people, in all ages, and there are some people in this day, who set themselves up for very lofty and spiritual Christians who have made deep discoveries as to the power of prayer, and who seem to understand by it just exactly this, that if a man will only pray for what he wishes instead of working for it, he will get what he wishes. And I make bold to say that all forms of so-called higher experience which involve anything like that thought are, instead of being an exaltation, a degradation, of the very idea of Christian prayer. For the meaning of prayer is not that I shall force my will upon G.o.d, but that I shall bend my will to His.

There is one region, and one only, in which it is true, absolutely, unconditionally, without limitation, and always, that what we ask we get, what we seek we find, and that the door at which we knock shall be opened unto us; and that is not the region of outward, questionable, and changeful good.

Why, the very context of these words shows us that. It dwells upon the discrimination of an earthly father in answering his child's requests; and says: 'he knows how to give good gifts,' and 'so will your heavenly Father.' And it takes an ill.u.s.tration which we may extend in that same direction when it says, 'If a child ask a loaf, will the father give him a stone? or if he ask for a fish, will he give him a serpent?' We may turn the question and say: If the child ask for a serpent because he fancies that it is a fish, will his father give him that? Or if he cast his eye upon a thing which he imagines to be a loaf when it is only a stone, will his father let him break his teeth upon that? Surely no! He knows how to give good gifts, and an essential condition of that divine knowledge of how to give good gifts is the knowledge of how to refuse mistaken and foolish wishes.

So let us be thankful that His divine providence does not spoil His children, and make them, as all spoiled children are, a curse and a misery to themselves and to everybody round about them; but He disciplines them by a gracious 'No' as well as by a frank, glad 'Yes,'

and often refuses the pet.i.tion and grants the deeper-lying meaning of the same.

Therefore, I say that the region in which this great and liberal charter of entire response to our desires has force is simply and only the spiritual region in which the highest good is. You may grow as Christian men just as fast and just as far as you choose. A fuller knowledge of G.o.d's truth, a more entire conformity to Christ's pattern, a deeper communion with G.o.d--they are all possible for every one of us in any measure to which we choose to set our expectations, and to shape our desires and our actions. 'Open thy mouth wide and I will fill it.' The stretch of the jaws determines the size of the portion that is put into them; and He Himself who is the only real limit of His gifts, in His endless fulness, always imparts to you and me just as much of Himself as we like and wish to take. 'Ye are not straitened in Me, ye are straitened in yourselves.'

And oh! brethren, what a solemn light such thoughts as that throw on the low attainments of our average Christianity! So many of us, like Gideon's fleece, dry in the midst of the dew that comes down from heaven! So many of us in the midst of the blessed suns.h.i.+ne of His grace, standing like deep gorges on a mountain in cold shadow! How much you have lying at hand; how little of it you take for your own!

Suppose one of those old Spanish explorers in the sixteenth century had been led into some of those rich Mexican treasure-houses, where all round him were ma.s.sive bars of gold and gleaming diamonds and precious stones, and had come out from the abundance with sixpence-worth in His palm, when he might have loaded himself with ingots of pure and priceless metal. That is what some of you do, when Jesus Christ puts the key of His storehouse in your hands and says to you, 'Go in and help yourselves,' You stop as soon as you are within the threshold. You do little more than take some insignificant corner nibbled off the great solid ma.s.s of riches that might belong to you, and bear that away. The only conclusion is that you do not care much about His wealth. Dear brethren, you professing Christian people that are listening to me, if life is scant in your veins, if your faith is, as it is with many of you, all but dead, if your Christian character is very little better than the character of the people round you, if your religion does not give you any happiness, nor do other people much good, if your love is so cold that it has almost expired, and your hopes dim, there is no creature in heaven or earth or h.e.l.l that is to blame for it but yourselves. 'Ye have not because ye ask not; ye ask and have not because ye ask amiss.'

III. And that brings me to the last question, namely, on what conditions these promises depend.

'Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened.' I said at the beginning of these remarks that I traced a difference between these three commands, and I take that difference for granted now as the basis of the few words I have to say. The first condition is--desires presented to Him who can grant them. To ask implies the will of a person that will hear and respond and has the power to bestow. That Person is G.o.d in Christ. Go and ask Him. We all know that prayer is essential, and so I do not need to dwell upon it; go and ask Him, and you will get what you need.

Do you ever pray, you professing Christian people? I do not mean with your mouths, but with your hearts; do you ever pray to be made less worldly? Do you ever wish to be so? Do you ever really desire that your love of this present should be diminished? Have you any appet.i.te for righteousness? Does it seem to you to be a good thing that you should have less pleasure in the present and more joys in the future? Would you like to be a devouter Christian than you are? I very much question it about many of you. I am not hitting at individuals, but I am speaking about the average type of professing Christians in this generation.

If you desire it you will ask it. Is there any place in any of your rooms where there is a little bit of carpet worn white by your knees? Or do you pray when you are half asleep at night, and before you are well awake in the morning, and scramble through a prayer as the necessary preliminary to going to the work that really interests you, the work of your trade or business? 'Ask, and ye shall receive.'

The second condition is effort. 'Seek, and ye shall find.' There are a great many things in this world that cannot be given to a wish. There are a great many things in the Kingdom of Grace that Jesus Christ cannot give to a mere wish. There must be my own personal effort if I am to secure that which I desire. That is the reason why so many prayers seem to go unanswered. Think of the thousands of supplications that will go up in churches and chapels to-day for spiritual blessings. How comes it that such an enormous proportion of these prayers will never be answered at all? Well, if a man stand at the b.u.t.ts and shoot his arrow at a target, and does not care enough for its fate to stand there long enough to see whether it hits the bull's eye, the probability is that it will never reach its aim. And if men pray, and pray, and pray, in public, and then come out of their churches and chapels and not only forget all about their prayers but never expect an answer to them, and do nothing in their lives in accordance therewith, is there any wonder that they are not answered? Men repeat the Lord's Prayer every morning, and ask G.o.d day by day 'lead us not into temptation,' and then go out into daily life, and are willing to fling themselves into temptation, and go through the very thick of the fire of it, if there is a ten pound note on the other side of the flame. And men ask G.o.d that He will help them to 'grow in grace' and Christian character, and seldom do a single thing that they know will promote that growth. All such prayer is vain and unresponded to. With prayer there must go effort.

And then, lastly, the third condition is continuity or persistence.

'Knock, and it shall be opened unto you,' 'Then there is such a thing as a delay in these answers that you have been speaking about,' you say.

No! there is no delay, but there is such a thing as the beginning of a long task; and therefore there is such a thing as the necessity for persistent and continuous perseverance even in the offering of the desires, which to express is to have satisfied; and in putting forth of the efforts in which to seek is to find. ''Tis a lifelong task ere the lump be leavened.' Eternal life is a gift, but the building of a Christian character is the result of patient, continuous, well-directed efforts to the appropriation and employment of the gift that we have received. 'Forty-and-six years was this temple in building,' they said, and it was not finished then. It will take more than forty-and-six years to build up in my poor heart, full of rubbish and of evil, a temple to the Holy Ghost.

I need not insist upon the virtue of perseverance; that is a commonplace written on the head of all copybooks, but let me remind you that in the Christian life, as much as in any other, that virtue is needful, and unless a man is content to do as Abraham Lincoln said, 'Keep pegging away' at the duties of Christian life with continual effort, there is no promise and no possibility that that man shall grow in grace.

Now, two last words: one is, we want nothing more for the largest and most blessed possession of the true riches and eternal joys of the kingdom than the application to our Christian life of the very same qualities, virtues, excellences, which we need for the successful prosecution of our daily business. Dear brethren, draw for yourselves the contrast between the eagerness with which you pursue that, and the tepidity with which you pursue this. You know that effort and perseverance are wanted there, and you do not grudge them; they are wanted just as much here. Do you put them forth? Some of you are all fire in the one place, and are all frost in the other. You Christian men and women, give the kingdom as much as you give the world, and you will be strong and growing Christians; but if you will not, do not wonder that you are so feeble as you are.

And the last remark I make is--this great symbol of my text which is used in reference to our Lord's condescending beseechings for the entrance into our hearts, and is also used, as we have seen, in reference to our own continuity of prayerful effort, is used in another and very solemn application, in words of His 'Many will seek to enter in, and shall not be able, when once the Master of the house is risen up, and hath shut to the door; and will begin to stand without and to knock at the door, saying, Lord! Lord! open to us; and He'--He who said 'Knock, and it shall be opened'--'He shall answer and say to you, I know you not whence ye are.' That you may escape that repulse, oh my friend!

do you open your heart now to the knocking Christ, and then, then, and not till then, 'Ask!' that you may be filled with the treasures of His love, 'seek!' that you may find the rich provision He has laid up for us all, 'knock!' that door after door in the many mansions of the Father's House may be opened unto you; until at last an entrance is ministered abundantly into the everlasting kingdom, and you go in with the King to the eternal feast.