Great thoughts of the Bible

Preface

“ The Bible is not such a book as man would have made, if he could; or could have made, if he would.” Its great thoughts speak to the soul as no thoughts of men ever speak. They have a revealing power; and the awakened mind perceives divinity in them. The Bible is the world’s book, and the world is in the book. Its treasures will not fail while the earth en¬ dures : even in heaven new riches will be found in it.

As the chief thoughts of the Bible relate to an economy of grace, we have made that economy the centre. If it be true that u without absolute grasp of the whole subject, there is no good painting,” so without absolute grasp of the one theme of Scripture, there is no sound writing. Rationalism never can interpret the Bible. As the great thoughts of God’s Book are remarkable for their variety, persons may write upon its chief topic and yet all the chapters be different in form from ours. We have simply made

IV

PREFACE.

a selection from the mass of Scripture material, and have just gone so far into the subject as not to be tiresome. The volume could easily be made larger, but whether it would fit these busy times any better on that account is a question. Compact thought is the want of the hour. Windy eloquence strikes the ear, but not the soul. Truth comes to us by weight, not by measure.

Part I

GREAT THOUGHTS OP THE BIBLE WHICH PERTAIN TO CERTAIN CHARACTERISTICS OF THE SAVIOUR.

Chapter I. Individuality Of The Saviour

We know Christ better than those who saw him.—The Evangelists by concealing themselves revealed Christ.

—His individuality not understood unless we view him as a divine-human Saviour.—He is related to the whole race.—His divinity and humanity held back.—He could harmonize God's system.—The certainty of his plan.—

He was not made by the past.—Christ's humility, prayers, and mental pain not just like ours.—His re¬ served power.—The strain upon his nature in suffering.

—The pathetic element. 17

Chapter II. Surprises Of The Saviour

The time of the incarnation and lowly circumstances of his birth are surprises.—So also his action in the tern-

VI

Contents

pie at the age of twelve.—A surprise that the greater part of his life is hidden from us.—That he was bap¬ tized.—That he was so careful to attend public worship on the Sabbath.—That he unfolded the Gospel so fully to Nicodemus and the woman of Samaria.—That he selected common men to be apostles.'—That he used words of repulse.—That he fed a multitude with so little.—That he did not so shape truth that denomina¬ tions would not arise.—That he washed his disciples’ feet, and instituted a supper to commemorate his death.—That the rites of his Church are so few.—That he was silent when condemned.—That he saved a pen¬ itent robber at the last hour.—That he did not com¬ municate with his mother after his resurrection.— That he left no writings.—Christ himself the great sur¬ prise . 33

Chapter III. Solitude Of The Saviour

Solitude from the uniqueness of his being.—Solitude as he grew into the realization of his divinity.—Soli¬ tude from the uniqueness of his mission.—None could enter into his plans.—Received no sympathy.—Was opposed.—Shut in upon himself by redemptive respon¬ sibility.—Alone in his agony.—Died in solitude. 48

Chapter IV. Perfection Of The Saviour

The race had not been able to form the ideal of a perfect man.—A wrong view of sin and God in the way.—The best ideal is an abstraction.—Christ is the ideal made

CONTENTS.

real.—Showed perfection in painful circumstances.—

Did he have the feeling of contempt?—'His strength under temptation.—His character had depth and com¬ pass.—The more we see of the best men the more we see of their infirmities, but the more we see of Christ the more we see of his goodness.—Even wicked men find a degree of pleasure in picturing the Saviour.—

The aroma of his life is still with us. 61

Chapter V. Beauty Of The Saviour’s Character

Cannot tell whether Christ’s physical nature was beauti¬ ful.—The collective beauty of the creation summed up in him.—I. Beauty of the Saviour’s life from its form.

—H. Beauty of the Saviour’s life from its simplicity.—

III. Beauty of the Saviour’s life from its harmony.—

IV. Beauty of the Saviour’s life from its manifoldness ending in unity.—V. Beauty of the Saviour’s life from

its repose. 75

Chapter VI. Suggestive Power Of The Saviour’s Personality

Christ does not affect all alike.—If we put ourselves in a line with him we have a new consciousness.—How Peter at one time was affected by the Saviour.—Christ in the imagination.—Suggestiveness of the medical side of his life.—His miracles allegories of salvation.

—How he awakens in us unbounded aspirations, and makes us to face the indefinite and mysterious.—Leads us to feel the vanity of mere human endeavor, and value of the permanent. 87

CONTENTS.

viii

Part II

GREAT THOUGHTS OF THE BIBLE WHICH PERTAIN TO CERTAIN CHARACTERISTICS OF SALVATION.

Chapter I. A Group Of Great Thoughts Of The Old Testament

As introductory see order in the Pentateuch. God the first great thought of the Old Testament.—The second great thought is the striking nature and outwardness of the divine government as exercised over the Jewish people.—The third great thought is redemption.—The fourth great thought is purity.—The fifth great thought is the psalter. 103

Chapter II. Certain Great Thoughts Of The New Testament

I. Marked significance of the New Testament view of God: 1. God is three and yet one.—2. God is love.—3.

God is a Father.—II. Marked significance of the New Testament view of salvation.—III. Marked significance of Christ’s resurrection.—IV. Marked significance of the fact that Biblical theology is practical.118

Chapter III

EFFICACY OF CERTAIN HUMAN REMEDIES FOR SIN CONTRASTED WITH THE EFFICACY OF THE GREAT SALVATION.

We are told that men can be made perfect by education.

—By Aesthetic discipline. —By free government. —By

CONTENTS.

IX the moral law.—No man can make the darkened mind to see God, the depraved heart to love God, the unwill¬ ing will to obey God.—Unless a supernatural influence is brought to bear upon the fallen soul it is doomed... 135

Chapter IV. Certitude Of That Religion Which Springs From The Great Salvation

1. There is a feeling of need.—2. Repentance.—3. Faith.

—4. Love.—5. Obedience.—Nothing arbitrary about these.—No man can be restored to the image of God unless he has these characteristics.—Pure religion is as old as the creation.—Can only be one true religion.

—Religion a fact as seen in the experience of millions.

—The earth would be heaven if Christ’s religion were acted out.—Christianity solves the problem of life.—It has given to the nations one God, the Bible, the Sab¬ bath, immortality, the resurrection of the dead, a higher moral life, and a true view of the great system of things. 150

Chapter V. Great Indignation

Indignation not revenge or high temper.—Must hate evil.

—Indignation of God, of the prophets, of the impreca¬ tory psalms, and of Christ.—Indignation hindered by the strong craving for quietness, by false love, and fear of .man.—Indignation should arise against the fraudu¬ lent, the judge and advocate who are untrue, the representative who inculcates false principles, the minister who preaches error, the gambler, and the liquor dealer.—Indignation is at the bottom of all great reforms and revivals. 166

X

CONTENTS.

Chapter VI. Great Principles

I. The habitual practice of one sin makes holiness impos¬ sible.—II. Moral action must begin with God.—III. Great opposition, then great success.—IV. “He that is faithful in that which is least, is faithful also in much.”

—V. If I perform a good act I gain double power, and if I perform an evil act I lose double power.—VI.

“ Whatsoever ye would that men should do to you, do ye even so to them.”. 180

Chapter VII. Greatness Op The Human Soul

Greatness of the soul because made in the image of God.

—A blind movement towards the Divine.—Extent of human workmanship.—The soul intrusted with its own eternal interests.—The mind greater than its conscious experience.—Power of habit.—Greatness even in sin.

—All men want to be well thought of.—Unrest points to greatness.—Sentiment of the infinite.—Greatness of the soul from greatness of salvation.—Grandeur of human nature when acting under the power of the Spirit.—Cherubim as symbolizing the exalted state of the redeemed. 197

Part III

GREAT THOUGHTS OF THE BIBLE WHICH PERTAIN TO CERTAIN CHARACTERISTICS OF THE SAVED.

CONTENTS.

XI

Chapter I. The Saved Are Blessed With The Vision Of The Triune

GOD.

I. Vision of God in the unity of his being: God a delight¬ ful presence.—God the absolute ideal.—God the perfec¬ tion of beauty.—Do the saints behold the divine essence?—II. Vision of God through the medium of the God-man : The Son of God central in divine nature and divine system.—The incarnation not merely a means with reference to redemption.—The God-man has a universal significance.—He is the end as well as the medium of divine manifestation.—III. Vision of God made possible by the power of the Holy Spirit.—

The work of the Spirit is eternal.—It is that of com¬ pleting.—The Saviour on earth filled with the Spirit, so the saints in heaven.—Vision of God and trinity go together. 224

Chapter II. The Saved Are Blessed With Sinless Character

I. Sinless character the prefection of order.—II. Sinless character the perfection of life.—III. Sinless character the perfection of loveliness.—IV. Sinless character the perfection of security.—V. Sinless character the per¬ fection of heaven. 241

Chapter III. The Saved Are Blessed With Great Power

The soul quickened the instant it enters eternity.—Power increased by the inflow of divine energy.—Power from heavenly environment.—From sight instead of faith.— From a new language.—From personal purity.—From

CONTENTS.

xii

finished ideals.—From perfect memory.—From intel¬ lectual life.—From heavenly corporeity.—The phono¬ graphic and photographic as they bear on the subject.— Strong principle needed to control the power.. . 254

Chapter IV. The Saved Are Blessed With Capabilities Of Endless Pro¬ Gress

Holiness will not be more pure, but more large.—All virtues will find a field of action.—There may be action that is extraordinary.—The form of the possessory prin¬ ciple in heaven.—Progress will be trinal.—Inferior minds will need schooling.—Will be worlds that unfold new phases of the divine nature.—Creation studied as a manifestation of God.—Time will come when creation will be fully known.—The material system will end.— Destruction.—A new material system will be needed.— Universal providence and universal history a study.

—Our collective knowledge and goodness will be the measure of our conception of God. 268

Chapter V. The Saved Are Blessed With The Company Of Noble Beings

Must not press the relations of life too far.—Shall we know persons in heaven whom we did not know here?

—Shall we instantly recognize friends?—Will infants and certain men have marks which suggest who they are?—Do the spirits of the departed return to the earth?—Do spirits in heaven know what is transpiring on the earth ?—Angelic ministry.—Oneness of all heav¬ enly beings a ground of fellowship.—Angels can learn from saints.—The question examined whether redeemed men will be higher than angels. 282

CONTENTS.

xiii

Chapter VI. The Saved Are Blessed With Pure Jot

I. Joy from the absence of pain.—II. Joy from the ongo¬ ing of life.—III. Joy from harmony.—IV. Joy from the new and the true.—V. Joy from objects that suggest a train of fine thoughts.—VI. Joy from heaven viewed as a gift.—VII. Joy from worship rendered to the triune God... 299

.

m£T HHn

*

- f'

• w

Part I

GREAT THOUGHTS OF THE BIBLE WHICH PERTAIN TO CERTAIN CHARACTERISTICS OF THE SAVIOUR.

We wish to look chiefly at the inward excellencies of the Saviour in the chapters that follow. In the lives of Christ that have appeared there is an excess of that which is outward; even the manners, customs, and the country itself, of the Jewish people have been sketched. All this is valuable, only that the heart of the Great Heart has not been sufficiently noticed.

Chapter I. Individuality Of The Saviour

Revolutions that startle men by their sud¬ denness had preparations in human souls. All great events have their preludes. Before the sun is seen in the morning he is heralded. It is no less true, however, that the grandest thoughts come forth from a divine darkness. Mystery fringes the most exalted truths. That which can be seen at a glance is only the step¬ ping-stone to something higher.

Although the idea of Christ comes from Christ, it seems none the less to lie at the foundation of the deepest thinking. Whether one treats of the philosophy of history, or of philosophy itself, Christ is there. He may not always be there in his true nature; still he is there. He is the Wonderful Presence adored by some, rejected by others, praised by all. Those who do not want him think of him; his radiance skirts their darkness, and his voice echoes on the ear as the storm sweeps by.

In the most complete sense, Jesus was a con-

GREAT THOUGHTS OF THE BIBLE.

secrated person. His whole being and life were set apart to an unwonted service. He seemed not to belong to himself, and yet no one was so much himself as he was. He worked always from his own nature. He was literally Christocentric.

Thousands of men seem to be cast in the same mould, their individuality destroyed by a dominant materialism. In certain organiza¬ tions the masses are swayed by some potent chief. We even notice a kind of education and a kind of religion that are shaped by a su¬ preme human authority. On the other hand, there are souls that will neither submit to man, nor to Gfod. It is a fair question whether there is a single one of our fallen race that possesses a true individuality. In Christ we behold an individuality that has stood its ground against all opposing influences.

The apostles had a more complete knowledge of the Saviour after he had left them than when he was with them. We behold him bet¬ ter at this distance of time than those who saw him day by day. They were in the midst of a process, and could not understand it: we see the process as ended, and therefore all is clear. We have also the additional light of the entire New Testament and the additional evidence from Christianity during eighteen centuries,

INDIVIDUALITY OF THE SAVIOUR.

and consequently we must have a better knowledge of Christ than the men who saw his miracles and heard his words.

The Evangelists have been able to do a diffi¬ cult piece of work. They have made the in¬ dividuality of Christ distinct by forcing into the background their own individuality. They manifest no self-consciousness in the act of writing, but they do show a clear conscious¬ ness of the Saviour. They do not charm us with their opinions of Christ: facts are allowed to tell what he is. They seem to be under a law of limitation, guided and governed by the Spirit of Giod, that thus they may truthfully reveal the Redeemer of men. The fewness of their words, the simplicity of their style, and their singleness of aim give us the photograph of Jesus for all coming time.

Unless we grasp the true idea of the indi¬ viduality of Christ at the beginning, his mis¬ sion upon earth will not be understood. His individuality is altogether peculiar. He is a divine-human person. “ The Word was made flesh, and dwelt among us.” He was not a human body animated by the Deity, neither was he a real man filled with Giod, but “ he was Giod and man in two distinct natures, and yet one person forever.” Men can reach a high standing by reason of supernatural aid granted

GREAT THOUGHTS OF THE BIBLE.

to thorn, but their standing never can be the same as that of the Grod-man. However much also we may emphasize the humanity of Christ, there will still be something about that hu¬ manity that is not found in the highest saint on earth or in heaven. The fault of most of the lives of Christ that have been written is in making his humanity so intensely human that the divinity seems not to touch it.

While the incarnation gives us the basis of the individuality of Christ, another character¬ istic is needed in order to complete that indi¬ viduality. Why did the Son of Grod assume human nature? The only reason that har¬ monizes with Scripture is the one, that he assumed human nature for the purpose of saving lost men. “ Christ hath redeemed us from the curse of the law, being made a curse for us.” “Behold the Lamb of Glod which taketh away the sin of the world.” Thus the individuality of Christ is revealed to us in the statement, that he is the divine-human Sav¬ iour.

“ I have sometimes remarked in the presence of great works of art,” says Mr. Emerson, “ how much a certain property contributed to the effect which gives life to the figures, and to the life an irresistible truth. This property is the hitting, in all the figures we draw, the right

INDIVIDUALITY OF THE SAVIOUR.

centre of gravity. I mean, the placing the figures firm upon their feet; making the hands grasp, and fastening the eyes on the spot where they should look.” # The cross is the centre of gravity for the God-man. Christ is redemp¬ tion. He has an experience which connects itself with every human being from first to last. There is not even one soul that is outside of his experience. The race has an existence because the Saviour has an existence. The truth which he announced, the religion which he propagated, and the model of righteousness which he exhibited, are for the whole world of man. Not even the highest creaturely intelli¬ gence has any such experience as Christ. His individuality overshadows and underlies all other individuals. We are bounded in our experience. Christ has a universal conscious¬ ness, a universal personality, a universal life. At the very point where he seems to come nearest to us, he is yet far away; he is near and remote at the same time. The common in Christ is uncommon. When we imagine that we behold a train of excellencies quite well defined, the train branches off into vast¬ ness, and we cannot measure it. The stream of glory becomes a lake, the lake an ocean, whose shore we cannot see and whose depth

* “Essays,” First Series, p. 208.

GREAT THOUGHTS OF THE BIBLE.

we cannot sound. It will be true forever that Christ is known, and yet unknown.

We are accustomed to say that the effulgence of the Diety was softened by the incarnation. We may even take another step and affirm that both the human and the divine in Christ were held back to a certain extent, lest they should overwhelm men by their power. The glory of the Saviour in heaven is different from the glory of the Saviour on earth. It was not suitable to him, in his state of humilia¬ tion, that he should be encircled with that splendor which now encircles him in his state of exaltation. Once he gave full play to his complex being on the Mount of Transfigura¬ tion, and there flashed forth from him a light like that of the sun. This was a celestial glory which appeared for an hour, and then was lost in darkness. The cloud of glory and the voice of Grod sounding through it were so overpower¬ ing that the disciples “ fell on their face, and were sore afraid.” This was a divine mani¬ festation in order to meet a purpose, and could not be repeated.

There was much in the life of Christ which resembled that of other men, and he might easily be lost sight- of by thoughtless minds. He ate and drank, slept and dressed, was weary and hungry, like others. He spoke the com-

INDIVIDUALITY OP THE SAVIOUR.

mon language of the people, worked at a trade for years, worshipped in the synagogue, and went to the temple during the great festivals, just as other Jews did. He did not assume the garb of a great philosopher. He did not teach men science and art. He made no spe¬ cial discovery in the realms of nature. The fact that his own brethren did not believe on him showed that there was a section of his life that was quite human. Even his goodness many a time flowed in a channel that would not attract earthly souls. It wanted a spiritual eye to see him, and that the people did not have.

The Redeemer is the only person who could completely harmonize the apparent contradic¬ tions of the government of God. A child sees much in a father that is perplexing, and a common soldier cannot grasp the plan of a great campaign. Upon the broad scale of eternity the most cultivated human being is but a child. Christ did not live upon the same plane that men live upon when they are look¬ ing at the intricacies of existence. He was on the mountain summit, and the field of vision was spread out before him; while man is at the bottom of the mountain and sees only a part, and is therefore confused. An infinite person, the trinity, creation out of nothing, the

GREAT THOUGHTS OF THE BIBLE.

problem of evil, never perplexed him. The contradictions of Scripture did not enter his mind. He found no need of theories. Indeed, it is worthy of notice that not a single hy¬ pothesis was ever proposed by Christ. His wisdom did not reveal itself in guessing. He faced the reality, and however tangled and twisted that might be to us, he found unity. Many a time he throws out great generalized statements which astonish us by their sweep, and which to this day we cannot fully explain, but to him they were clear as the light. He looks at events and at souls, at God and God’s plan, at time and eternity, as no man does. His life was burdensome, painful, right in the midst of death, yet there is no evidence that he was hindered or harassed by the irreconcil¬ able and mysterious.

When men start upon a new and great un¬ dertaking they have to feel their way, not being sure how things will turn out. They change now and then in order to meet the cir¬ cumstances, and even fail when doing their best. If they should succeed, the success is not just as they expected at first. We find nothing like this in Christ. He had one great thought, and that one great thought was never changed. He went straight forward, when to the eyes of men it seemed as if he must be

INDIVIDUALITY OP THE SAVIOUR.

mistaken. Peter at one time began to rebuke him, because certain revelations touching the future did not seem to Peter’s mind to be suit¬ able to such a person as Christ. It is safe to say that if the Saviour had unfolded his plan to the apostles at the beginning, they would have been completely overwhelmed, and would have thought that he was rash and unreason¬ able. They saw it little by little; then at last its meaning flashed upon them. Men who have before them a great undertaking are more or less anxious. They think carefully and consult with persons of experience about it. “ Christ speaks as one who is sure of the com¬ pactness of his design; he is certain that no human obstacle can baulk its realization. He produces it simply without effort, without re¬ serve, without exaggeration; he is calm, be¬ cause he is in possession of the future, and sees his way clearly through its tangled maze. There is no proof, no distant inti¬ mation of a change or of a modification of his plan.” *

We are to a great extent made by the past: Christ was an original character. To suppose that he was the ripe fruit of all previous de¬ velopment is assuredly a fancy and not a fact. It was not possible for the greatness of uni-

* Liddon, “The Divinity of Christ,” p. 115. English ed.

GREAT THOUGHTS OF THE BIBLE.

versal man to end in him, because his great¬ ness was of a kind that never had been seen before, and never would be seen again. His person and plan, character and kingdom, were all new. No legislator, hero, monarch, phi¬ losopher, or founder of a religion, ever struck upon his thought. “ How was it possible for a man who embraced all the nations of the earth in the greatest love, and projected one of the most benevolent plans that ever sprung from a human mind, to derive his origin from a nation which despised all other nations, made hatred to them a religious duty, and considered it criminal to approach them or form connec¬ tions with them ? Here everything is new and incomprehensible; everything governed by strange laws. External circumstances and relations are constantly at variance with the disposition and feelings of Jesus, and produce in him effects directly the opposite to what they usually do in other cases. Under such circumstances, no human mind has ever de¬ veloped such qualities. If God was not in this man , it is not easy to see how he became what he was; how he could possibly have acquired that heavenly dignity, greatness, and eleva¬ tion, with which he stands forth unequalled and alone in the vast space of history, far sur¬ passing in splendor all that is”worthy of ad-

INDIVIDUALITY OF THE SAVIOUR.

miration upon earth.” * Most certainly Christ came from the higher worlds, and was not in the line of our march. Although in certain things he seemed to be one of our number, he was yet in his chief characteristics out of our range. The Maker of the world was not made by the world. He came here with treasures which the earth needed, but received nothing in return. Yea, for his gifts he was crucified. He descended, but it was to lift up. Christ’s descending was ascending.

Humility was not just the same in Jesus as it is in us. The grace which goes by that name is in a great measure the feeling of beings who have sinned. The penitent man sinks because he has broken the divine law, because he feels unworthy, and because he is nothing and can claim nothing. Christ had no feeling of unworthiness, but he did have a high sense of worth. He never appeared small in his own eyes, as we appear small in ours. In what sense was he humble ? When he stooped from the highest condition to the lowest by reason of pure love, that was his kind of humility. He had greatness, but he, so to speak, reduced himself in order to meet man, that man might rise from his littleness to be a partaker of the greatness of Glod. The opposite of pride with

* Reinhard’s “ Plan of the Founder of Christianity,” p. 271.

GREAT THOUGHTS OF THE BIBLE.

us is humility, but the opposite of humility with Christ was greatness. Though sinless and divine, he was willing to be viewed as wicked, and in that way he manifested humil¬ ity. We miss it exceedingly unless we view the humility of Christ as having a redemptive meaning.

The prayers of Jesus are in many respects different from ours. Indeed, considering that he was the one Being who could save men, we are somewhat surprised that he should pray at all; and if he had never prayed, we should have seen nothing out of the way. There is no account that he prayed with people at prayer meetings as we pray with each other. It is mentioned that he gave thanks in connec¬ tion with food and when the sacrament of the Supper was instituted. “ The Lord’s Prayer ” was used by his disciples, but never used by the Lord himself. Indeed, he could not use it, as he was sinless. There was a degree of re¬ tirement about the praying of Jesus. The night seemed the most suitable time. Away from the labors of the day and the presence of men, he could commune with the eternal Father. That wonderful prayer in the seven¬ teenth chapter of John is to a great extent mediatorial. No human being could say, u I have finished the work which thou gavest me

INDIVIDUALITY OF THE SAVIOUR.

to do. And now, 0 Father, glorify thou me with thine own self with the glory which I had with thee before the world was.” Our great Advocate did intercede for men, and in that particular his praying is like ours. He also prayed in the midst of intense pain, just as we do when suffering. While it is important to know how much Christ is like us, it is no less important to know how much he is unlike us.

The mental jpain of Jesus was not the same as ours. The fact that he was sinless, and man is sinful, shows that the pain could not be the same in each. Man feels restless and dissatisfied, is troubled with guilt and remorse, looks to Grod and the future with fear, has the sense of a burden upon the heart and a feeling of disharmony, is tired without any toil and heart-sick in the midst of pleasure: Christ had no such experiences. His mental pain was foreign to him, the causes of it were outward, while our pain is from within. His sorrow and suffering were exceedingly sharp; all the sharper because he was holy. The agony was too great to be prolonged; the redemption price was so valuable that it enriched eternity. The word that expresses our mental pain is unhappiness . Christ suffered, but was that suffering of the same quality as unhappiness f We think not.

GREAT THOUGHTS OF THE BIBLE.

Mark now the fact of reserved poiver in the man Christ Jesus. He never goes to such a pitch in effort as to exhaust the contents of his soul, finding it necessary to replenish his mind by a season of solitary study. His whole career was extraordinary, and yet it was such without any ado. He was great without try¬ ing to be great. There was a certain quietness about his efforts, an air of repose that spread over him in the midst of his mightiest deeds, and so he flourished without any intellectual strain, no nervous impetuosity sending him ahead at the expense of vital force. The wealth of his nature flowed from him as the stream from its fountain, the rays from its sun, the creation from its Glod. To lay out one’s powers for a great occasion is a sign of weakness. It shows that we have not at in¬ stant command just what we need. We have to collect our treasures and press them into one great hour; that one great hour measuring our ability at its highest pitch, while back of it is want and hunger. Nothing of this kind is seen in Christ.