Metropolitan Tabernacle Pulpit, vols. 13–63

It may be, beloved Friends, that there is a word of comfort for some of you in this "Psalm of David." If any of you have been perplexed and worried, and there has been a stern conflict within your spirit, here are some cheering words which will bring a message from God to you.

It may be worth your while to remember that the 37th Psalm and the 73rd are upon the same subject. They are the same figures, reversed, but they both deal with the great mystery which has vexed the hearts of godly men in all generations.

Verses 1, 2. Fret not yourself because of evildoers, neither be you envious against the workers of iniquity. For they shall soon be cut down like the grass, and wither as the green herb. What a contrast there is between the grass before the mower comes with his scythe, and that same grass when it is cut down! And there is the same kind of difference between the glory of ungodly men at one moment and their destruction the next. How beautiful the fertile meadow appears before you mow its many-colored flowers, yet in how short a time all its beauties are cut down and withered in the sun!

3, 4. Trust in the LORD, and do good; so shall you dwell in the land, and verily you shall be fed. Delight yourself also in the LORD; and He shall give you the desires of your heart The Psalmist begins with, "Fret not yourself... neither be envious," but he advances to something higher. He seeks to lead his hearer or reader up to "trust in the Lord," and then still further up to, "delight in the Lord." A Christian should constantly be on the rising scale—though he is always in the way of change, it should be a change for the better. Take care, dear Friends, that you are people of simple trust—"Trust in the Lord"—and then you shall advance to delight in Him! "Delight yourself also in the Lord; and He shall give you the desires of your heart."

5, 6. Commit your way unto the LORD; trust also in Him; and He shall bring it to pass. AndHe shall bring forth your righteousness as the light, and your judgment as the noonday. I t may be very dark with you just now, but God will turn your midnight into noonday. It is only He who can do it, therefore be sure to commit your way unto Him—"trust also in Him; and He shall bring it to pass."

7. Rest in the LORD. Not only rest on Him, but rest in Him—get into such close fellowship with Him that you really "rest in the Lord."

7, 8. And wait patiently for Him: fret not yourself because of him who prospers in his way, because of the man who brings wicked devices to pass. Cease from anger, and forsake wrath: fret not yourself in any wise to do evil It is fretting that leads to anger and all manner of evil, but when the heart truly rests in God, it forsakes wrath. When we get away from resting in the Lord, we soon drift out upon a very stormy sea where our poor little boats are not able to hold their own. Therefore is it most necessary for us to obey the injunction, "Cease from anger, and forsake wrath: fret not yourself in any wise to do evil."

9, 10. For evildoers shall be cut off: but those that wait upon the LORD, they shall inherit the earth. For yet a little while, and the wicked shall not be: yes, you shall diligently consider his place, and it shall not be. The very house he inhabited, the grand estate which he called his own, shall be called by the name of another owner and he shall be blotted out of remembrance.

11-15. But the meek shall inherit the earth; and shall delight themselves in the abundance of peace. The wickedplots against the just, and gnashes upon him with his teeth. The Lord shall laugh at him: for He sees that his day is coming. The wickedhave drawn out the sword, andhave bent their bow, to cast down thepoor andneedy, and to slaysuch as are of upright conversation. Their sword shall enter into their own heart, and their bows shall be broken. They were so eager "to cast down the poor and needy" that they used both sword and bow against them, yet they could not succeed in their evil designs, for God took care of His own people and, therefore, the Psalmist was able to say concerning their enemies, "Their sword shall enter into their own heart, and their bows shall be broken."

16. A little that a righteous man has is better than the riches of many wicked.''Many wicked." That is a strong expression! The Psalmist does not merely mention the riches of one wicked man, but he says, "A little that a righteous man has is better than the riches of manywicked."

17. For the arms of the wicked shall be broken: but the LORD upholds the righteous. He keeps on upholding them. He holds them up and, in another sense, He lifts them up on high and holds them up near to Himself in the glorious sunshine of fellowship with Him.

18. The LORD knows the days of the upright He is well acquainted with their bright days and their dark days. He keeps a diary of all their ever-changing experiences. "The Lord knows the days of the upright."

18. And their inheritance shall be forever. There is an accompaniment upon Covenant blessings which ensures their enjoyment by all the chosen seed—and they shall never be taken from them. "Their inheritance shall be forever."

19. They shall not be ashamed in the evil time: and in the days of famine they shall be satisfied. They shall not only get, as we say, "a sup and a bite," but, "they shall be satisfied." And that even "in the days of famine," when other people starve! They are well fed whom God feeds! There is no table like the one furnished and supplied by Omnipotence. He who is infinite in resources can readily supply all our necessities.

20. 21. But the wicked shall perish, and the enemies of the LORD shall be as the fat oflambs: they shall vanish. Into smoke shall they vanish away. The wicked borrows, and pays not again: but the righteous shows mercy and gives. He prefers to do that rather than to lend; it generally comes to the same thing in the long run and he may as well know from the first what he is really doing. "The righteous shows mercy and gives."

22, 23. For such as are blessed of Him shall inherit the earth; and they that are cursed of Him shall be cut off The steps of a good man are ordered by the LORD: and He delights in his way. What a beautiful expression that is, "the steps of a good man"—the very steps, the little things, the daily actions, the ordinary progress of a good man—"The steps of a good man are ordered by the Lord: and He delights in his way." Our way is sometimes rough, but if God takes a delight in it, it must be right. It is a joy to us to know that the lives of godly men are delightful to the Most High.

24. Though he falls, he shall not be utterly cast down: for the LORD upholds him with His hand. There may be a stumble, or even a fall, and he will grieve over it. He may suffer great losses and he may think that there is an end to his mercies, but it shall not be so. God's servants are like the sheep—they may fall many times, but they are soon up again. Hypocrites are like the swine—when they fall, they wallow in the mire, which is their congenial element.

25. I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread. David had not seen the seed of the righteous begging bread, but we have often seen it, for, when the seed of the righteous do not behave themselves, they have to suffer poverty as well as other people. But, under the Old Covenant, David could truly say that he had not seen this grievous sight. Yet many of us could go as far as David did in the first part of the verse—"I have been young, and now am old; yet have I not seen the righteous forsaken." No, that shall never be the case and it is a very amazing circumstance which they who have to distribute charity have often noticed—how seldom, comparatively, do they find godly people very greatly reduced. Somehow or other, God provides for them.

The trouble we have with our Orphanages is to find the orphans of godly men and women, for they are very few compared with those of other people, You may look over any list you like, and you shall find that very seldom are the saints reduced to absolute poverty. Yet, when poverty does come, and it does come to some of the very best of men and women, then God blesses it to them and bears them up beneath it, so that they do not really lack any good thing. As for the gracious man—

26-37. He is ever merciful, andlends; andhis seedis blessed. Depart from evil, and do good; and dwell forevermore. For the LORD loves judgment, and forsakes not His saints; they are preserved forever: but the seed of the wicked shall be cut off. The righteous shall inherit the land, and dwell therein forever. The mouth of the righteous speaks wisdom, and his tongue talks of judgment The Law of his God is in his heart; none of his steps shall slide. The wicked watches the righteous, andseeks to slay him. The LORD will not leave him in his hand, nor condemn him when he is judged. Wait on the LORD, and keep His way, and He shall exalt you to inherit the land: when the wicked are cut off you shall see it I have seen the wickedin greatpower, andspreading himself like a green bay tree. Yet he passed away, and, lo, he was not: yes, I sought him, but he could not be found. Mark the perfect man, and behold the upright: for the end of that man is peace. When you come to sum up the whole of his life, the total of it amounts to this—"peace." After all his varied experiences, God did give him rest and with all the turmoil and tossing which came occasionally upon him, still he was a man to be envied. It is the end to which we must always look, after all—and concerning the perfect and upright man the Psalmist says, "the end of that man is peace."

38. 39. But the transgressors shall be destroyed together: the end of the wicked shall be cut off. But the salvation of the righteous is of the LORD. I t is not the result of their own goodness or merit—it is wholly "of the Lord." Righteous men are saved men because the Lord saves them by His Grace and that is where they put their confidence.

39. He is their strength in the time of trouble. Dwell on that sweet short sentence. Not only does the Lord give them strength, but He, Himself, "is their strength in the time of trouble." He is so near to His people that all the Omnipotence of His Godhead is theirs. Are you in trouble just now, dear child of God? Well, you have strength enough to carry you through it all if this is true, as it is—"He is their strength in the time of trouble." If God Himself is your strength, do not talk about being weak! Of course you are weakness, itself, apart from Him—do not expect to be anything other than that—but then remember the Psalmist's declaration, "He is their strength in the time of trouble."

40. And the LORD shall help them. Do you need anything more than this great promise? You have a heavy load to carry, but it is nothing to Him who is Omnipotent. "The Lord shall help them."

40. And deliver them. He shall help them while they are in the trouble and bring them out of it in due time.

40. He shall deliver them from the wicked, andsave them, because they trust in Him. O dear Friends, lean hard upon God! Lay down all your burdens at your Savior's feet and rest there in holy and happy confidence in Him! May the Lord give to all of us the Grace to enjoy this sweet rest, for His dear Son's sake. Amen.

"You have the dew of Your youth." Psalm 110:3.

WHEN you have walked in the garden, early in the morning, you must have noticed the singular freshness and beauty which a summer's morning always seems to give to the earth. The dewdrops, like tears standing in the eyes of the flowers, as if they wept for joy to see the sun again after the long night of darkness, sparkle in the sun! The greenness of vegetation has about it a more than emerald hue and every "thing of beauty" looks more beautiful in the morning than at any other season. You have gone out again, perhaps, at noon, and you have noticed how dry and dusty everything appears, for the sun has risen and by his burning heat he has exhaled the dew and the freshness of the morning has departed in the drought of noon. Now, this is just a picture of all things here below—yes, and also a picture of ourselves. When we first behold many things, they have the dew upon them and they sparkle, but in a little while all their brightness is gone and their brilliance scattered. Some of you have entered into pleasure and you have found it a delusion—you have intermeddled with all kinds of knowledge and you have found that in the making and reading of books, there was much pleasure, but, before long you have discovered that in reading many books and in making them, there was no end and much study was a weariness to the flesh.

Everything terrestrial has its dew in the morning, but its burning heat at noon, and we too, Beloved—I mean those of us who have received the anointing of the Holy Spirit—is not this too much the case even with us? When we were first converted, what a sparkling dew there was upon our leaf! We could not sing God's praises loudly enough! We could not sufficiently leap for joy before the Ark of the Lord. All the exultations of those who came before seemed utterly insufficient for us. There was, to us, such unction and savor in the Word of God that we could feast upon it everyday—yes, and all night long—and yet never be weary! We ran in the way of God's Commandments without weariness and we mounted aloft as on the wings of eagles and never thought that we could ascend too high. But, alas, Beloved, is it not the case with many of us that much of that early freshness of the morning of our youth is scattered, and some, at least, of our excellence has proved to be like the early cloud and the morning dew? Though in some things we trust that we have grown, yet we are compelled to confess that in some other things we have diminished. While in the depths of self-knowledge we feel that we have made progress, yet in the heights of joy in Christ, in the sublimities of a full devotion to Him, we sometimes fear that we have gone backward and that we have not the bliss of our youth, the dew of the morning.

Our text, speaking of our Lord Jesus Christ, says He has the dew of His youth. We are certain that it is Jesus Christ who is spoken of in this Psalm, for, in arguing with the Pharisees, He quoted the first verse and applied it to Himself— "The Lord said unto my Lord, Sit you at My right hand, until I make Your enemies Your footstool." So that no doubt this third verse also alludes to Him—"Your people shall be willing in the day of Your power, in the beauties of holiness from the womb of the morning: You have the dew of Your youth." Having, therefore, set ourselves and all terrestrial matters in contrast with Him, it only remains for me to now enter, as fully as God may help me, into the sweet doctrine of this text—that Jesus Christ always has had, and always will have, the early dew, freshness and brilliance of His youth. First, permit me to state the fact Secondly, to show the reasons for it And, thirdly, to deduce the lessons from it

I. First of all, let me STATE THE FACT, THAT CHRIST HAS THE DEW OF HIS YOUTH.

Let me first speak of Christ personally Has He not all the freshness, all the vigor, all the strength of ancient times? His goings forth were of old, even from eternity and, behold, He still goes forth, everyday, in the preaching of His Word, and in the ministrations of His Spirit. In the chariots of salvation He still rides forth and among the golden candlesticks He still walks. Have we ever imagined that He has lost the strength of His youth? Do His steps falter? Has His arm begun to feel the palsying influence of old age? Is there any sign of decrepitude or of wasting away upon His majestic brow? When John saw Him in Patmos, "His head and His hairs were white like wool, as white as snow," for He is the Eternal of Ages! Yet, as says the spouse in the Canticles, "His locks are bushy, and black as a raven," for He has the strength of a youth, while He has the ages of eternity upon Him! Well might He now rise up before us and ask concerning Himself personally, "Is My ear heavy that I cannot hear? Is My arm shortened that I cannot save? Am I not today what I was yesterday? Was I the Creator of the world? Did I speak it out of nothingness and am I not still its Sustainer? Was I the Redeemer of the Church? Did I purchase her with My own blood and do not still sustain with power those whom I redeemed with blood? Did I not on earth, with cries and groans, offer up My prayer before My Father and do I not now plead, not with less vigor but with greater strength, when with authority I advocate My people's cause before His Throne?"

Nor is this freshness confined to Christ in His Person—it is the same if you think of Him as revealed in His doctrine. We have Christ among us now, not Incarnate in flesh, but Incarnate in doctrine. The Doctrines of Grace are, in a certain sense, the body of Christ. We speak sometimes of a Body of Divinity, but if any man would know what the true Body of Divinity is, let him learn that it is neither Calvin's "Institutes," nor Dwight's "Theology," nor Gill's "Body of Divin-ity"—it is Christ who is the Body of Divinity! His was the only body Divinity ever took when it became Incarnate. But taking Divinity, in another sense, to mean Divine Doctrine, what Christ said and what He did—that is, the Gospel—is the only body which Divinity ever will take!

The Gospel is always fresh. There are many subjects, Beloved, that get exhausted after awhile, but who ever heard of the Gospel being exhausted? You have, some of you, come up to the House of God these 30 or 40 years—did you ever feel that you needed anything newer than the Gospel? Did you ever say, as you went out, after you had heard a Gospel sermon, "I would like to have some improvements made upon it"? No! If you have heard God's Truth proclaimed, have you not said, "That was the food of my childhood in Grace, it is my food now that, by reason of years, I am able to discern between that which is good and that which is evil—and it shall be my food all through the wilderness—and until I eat of the corn of the Kingdom on the other side of Jordan"?

It is a wonderful thing, I have often thought, that any man should be able, day after day, and week after week, to attract thousands of people to hear him talk. I do not believe any man could do it with any other subject except the Gospel. I have the most intense respect for that great man and mighty orator, Mr. Gough, but, with all his ability, if he were to deliver a teetotal lecture twice every Sabbath, in any pulpit in England, he could not command a congregation for 21 years at a stretch! But the Christian minister, with only one subject—Christ Crucified—may not only keep on for 21 years, but if he should live as long as Methuselah, he might still keep on preaching Jesus Christ and Him crucified—and he would still find that the people of God would come to hear him and never crave for a fresh subject! Let any great historian open, if he pleases, a lecture room and attempt to deliver two lectures upon history every week, and let him see whether he does not find the congregation which might, at first, gather around him, speedily diminished!

We have had an instance, in London, of one who has delivered an amusing lecture a thousand times, always to great multitudes, but then they were different persons every time. No one thought of going to hear him lecture upon the same subject the whole thousand times—it would have become a most intolerable penance even to have heard Albert Smith delivering his lecture upon Mont Blanc so often, however interesting it might have been once or twice. It would certainly pall upon the mind if we heard it so many times—but the Christian minister may keep on, and on, and on with the same theme—Christ Jesus, Christ Jesus, the same Cross, the same crown of thorns, the same bleeding wounds—from the first time that he enters his pulpit to the last when he lays down his charge—and the people may always say, and he can always feel—that the Gospel has the dew of its youth upon it and is always fresh and new!

Our text is also specially true of Christ as revealed in the Bible. There are many other valuable books that have been written, but, as a rule, however valuable they may be, when you have read them half-a-dozen times, you may be quite satisfied that you need not read them anymore. Next to the Bible, the book that I value most is John Bunyan's, "Pilgrim's Progress," and I imagine I may have read that through perhaps a hundred times. It is a book of which I never seem to tire, but then the secret of that is, that John Bunyan's, "Pilgrim's Progress," is the Bible in another shape. It is the same heavenly water taken out of this same well of the Gospel, yet you would tire even of that book at last. You would say, "I know all that this volume contains and I need something more. Here is the experience of the Christian pilgrim—I know it is true, and I delight in it, but I want to go somewhat further." The mind would crave for something else. But read the Bible and, strange to say, the more you read it, the more satisfied you will be with it. When you begin to read the Bible, perhaps you need 50 other books in order that you may become a thorough Bible student, but your library will gradually diminish until, at last, the more you understand the Bible, the fewer books you will need, and you will come to say, "If I might have all my days over again, this should be the only book that I would study. And I would concentrate all my powers upon the understanding of this one volume."

You can get to the bottom of all other books—you dive into them and, at first, they seem to be very deep—but every time you plunge, they appear to get shallower and shallower until, at last, you can see the bottom at a glance. But in God's Word, every time you dive, the depths grow deeper! The first time you read a text, in your ignorant conceit you fancy you have learned the full meaning of it. But you look at it again and you find that though you had the meaning in one sense, yet you had not the full meaning—and you dive again, and again, and again—and you find, each time you dive, that the meaning is still far beyond your reach and that the Bible is altogether above your comprehension! It expands, it grows, it continually increases in interest.

There is such a charm about the Bible, that he who reads it but little can never feel the full force of it. It is something like the maelstrom you have heard of, only in a different and more excellent sense. The maelstrom is a great whirlpool on the coast of Norway. A ship, at a long distance from it, will feel something of its attractive influence—a very little, yet enough to make it veer from its course. But the nearer it gets to the whirlpool, the stronger becomes the current and the more forcibly is the vessel carried along by it, until, at last, the ship is drawn near, whirled round at a tremendous rate, and then engulfed in its depths. In a higher and better sense, the same is true of the Bible. The nearer you go to it, the more closely you study it, the more voraciously you devour its contents, the more rapidly do you revolve in its circles until, at last, you are swallowed up in its glory and seem to long for nothing else than to prove the heights and depths of this unfathomable bliss —the love of God in Christ Jesus as revealed to us in His sacred Word! Truly, we may say to the Bible, "You have the dew of your youth."

Again, I may add, everything that has to do with Christ is always young. The beds of spices where He lies are always green. The trees planted by Him will never wither, their fruits will always come to perfection. Everything lives where He is, for He is Life and in Him there is no death at all. And because He is Life, He is always full of freshness and, therefore, does He scatter living force wherever He goes. All this we shall best know when we shall follow Him to the living fountains of waters and God shall wipe away all tears from our eyes.

II. Now let us turn to the second point and inquire, WHAT IS THE REASON FOR THIS FRESHNESS? What is the reason why Christ Jesus and His Gospel, and His Word, and all things about Him are always so fresh? Why have we always an abiding dew upon these holy things?

I answer, first, no man who understands what it is to have Christ in His heart wiil ever get tired of Him through want of variety. The reason why we get tired of a thing is generally because, as we say, there is a sameness about it. There are many men who have a weighty message to deliver, consisting of very good matter, but, dear me, it is a pain to sit and listen to them because they deliver all their words in a monotone—they always speak as if they were striking a bell—and word follows word, with no difference of tone. Now, the human ear loves variety. It cannot bear monotony. And so is it with the whole of our manhood—nothing monotonous will long retain its freshness. However sweet the music might be, if we always heard the same notes, we would most assuredly be as disgusted with even the music of an archangel, if we were compelled to hear it all day and all night long, as we are with the cackling of a goose! Everything is apt to lose its interest when it is repeated over and over again. But there is no fear of any monotony or tautology in Christ. You may look at Christ a thousand times and you shall have, if you please, a thousand different aspects of His beauty!

If you turn to the Old Testament, you can see Him in a vast variety of forms. You can see Him as the Paschal Lamb and as the Scapegoat. You can see Him at one time as the bullock, strong to labor, and at another time as the lamb, patient to endure. You can see Him as the dove, full of innocence. You can see Him in the blood sprinkled, in the incense burning, in the laver filled with water, in Aaron's rod that budded, in the golden pot that was full of manna, in the Ark.

You can see Him having the Law within His heart and over the Ark. You can see the golden light of the Shekinah above the Mercy Seat, and say, "Christ is here." In every type you may see Christ, and in so many different shapes, too, that you can say, "Turn this whichever way I like, there is always something fresh in it." Christ, if I may compare so glorious a Person to so humble a thing, is like the kaleidoscope. As often as you look through it, you see a fresh arrangement of colors and a new design and, in like manner, as often as you look at the Lord Jesus Christ, you always discover some new beauty in Him.

When you have done with looking at Him typically, look at Him officially. You have not time to consider all His glories as a Priest—you have hardly passed your eyes over His flowing vesture and His glittering breastplate, and listened to the ringing of the bells and marked the beauty of the pomegranates, before you see Him come forth as a King— and you can scarcely stop to look at the many crowns on His head before He comes forth as a Prophet! And you have hardly time to admire Him as a Prophet before He comes forth as Mediator, as Shepherd, as Captain of our salvation, as Head of the Church, as the everlasting Father, the Prince of Peace. If you go further and look at His Person, you will see what a wonderful variety there is in Him. You see Him as the Child born, the Son given. When He comes into this world, you know Him to be God, and you are lost in admiration of His Deity. You also know Him to be Man and you still stand astonished when you regard Him in that aspect as bone of our bone and flesh of our flesh. The reason why everything else loses its freshness to us is because of its need of variety. You may go to any exhibition that has ever been opened to attract attention and awaken interest, but you will find that, after a certain time, there is a need of variety in it. But with Christ there never is such a lack and, therefore, to the mind's eye He always has the dew of His youth.

There is also another reason Christ has the dew of His youth—because of His excellence. Today, stepping in to see a gentleman, I observed a table which had upon it a great variety of objects. I wondered what they were and took the liberty of asking him. He told me that he had some beautiful stereoscopic views there which had been taken at an immense expense in Egypt, in the Holy Land, and in all parts of the world. He showed me one or two Scriptural subjects which very much interested me. They were certainly preeminently excellent as works of art. He said, "There, Sir, I never get tired of looking at these slides. I could examine them constantly and never be weary of them." "Well," I said, "I can quite understand that. They are so excellent, for, really, there is half-an-hour's study in this one picture—and then one might begin again, it is so full of beauty, and it seems so true to the original."

But I thought to myself, "Excellent as they are, I think, if I call to see my friend in a year's time, he will tell me that he has had to buy a fresh set of views, for he has been looking at these others so often that he has become altogether tired of them." They would not have any freshness to him because he had seen them so many times. But mark, the reason why he could look at them so often was because they were so excellent. If they had been poor pictures. If there had not been great skill and art bestowed upon them, he would soon have become weary of looking at them. There are some views in nature which a man might gaze upon a hundred times and yet always wonder at them. But the reason is because they are so beautiful. There are other things that might strike one at first, but which, when they were looked into more closely, would lose their freshness because there would be no real ground for admiration, no excellence in them. But Chris Jesus will always have the dew of His youth because He is always so excellent!

Ah, Brothers and Sisters, you thought Christ was sweet when first you tasted Him, but you will know Him to be sweeter, still, when you know more of Him and taste and see that He is good! But you can never know all His sweetness, for you can eat, and eat, and eat to the fullest and yet not discover it all! Possibly, scarcely in Heaven itself will you know all the sweetness of Christ. You imagine, perhaps, that you know how great is His love to you, but remember, it passes knowledge! You think that you have fully proved His faithfulness, but you have not proved it as you will yet do. All the tests to which you have ever put the Savior, it may be, are but little compared with those that are to come later. You have proved Him with the footmen, you shall soon prove Him with the horsemen. You have proved Him in the land of peace, you shall soon prove Him in the swellings of Jordan.

But the more you test and try Him, the more shall you discover that He is excellent and worth the proving. And because His excellence shall become more and more manifest, the more you look at Him, you shall say to Him continually, "You have the dew of Your youth. I find You better and better. Fairest of the sons of men, You grow fairer everyday! Bread of Heaven, You become sweeter to my taste every hour! You were once like wafers made with honey—You are now sweeter than angels' food. Water of Life, you continually grow more cooling to my tongue and more refreshing to my thirst! I loved You as soon as I knew You, but I love You more now. I delighted in You once, but I delight in You more fully now."

Still, I do not know but that the most excellent thing you and I have ever seen would, in time, lose its freshness to us because we would discover all its excellence. But Christ will never lose His freshness to us because He is Divine. Whatever is not Divine, in due time must lose its freshness. Suppose the Lord should give to us, to engross our attention and to interest us, the whole fields of space. Suppose, in eternity, the Lord should say, "Now I will give to you the works of My creation to be forever the objects of your attention." My dear Friends, there is enough in a single flower, the botanist tells us, to occupy a man's wonder and admiration for a number of years! There is so much skill and wisdom in but a single flower of the field, that a man might look and wonder as long as that. Well, just put together all the flowers and all the creatures of this world, and all the mighty rocks that are full of such marvelous secrets, and imagine that these are to be the objects of our eternal study and interest. I can suppose that a man would exhaust all the knowledge of this world in due time—it might take him thousands upon thousands of years, yet I can imagine that he might so fully examine everything that is noble and grand in this world that, at last, he could sit down, and say, "I know every secret of nature here upon the earth. I have made every rock tell out its story. I have dived into every mine of truth and I have ransacked all its secret treasures—but there are the stars for me yet to look at."

So picture the man going from star to star and discovering all the wonders of God in the seemingly boundless universe! Here is a great conception for you—imagine that all these stars were inhabited and all full of fresh wonders! Yet I can understand that, after myriads and myriads of years, all these marvels might be exhausted. Some stupendous mind, growing by that upon which it fed, might at last say, of all the secrets of God's works, "I know them all. I have found out every wonder and all the storehouses of God's wisdom have I ransacked." But, Beloved, Jesus Christ is such a boundless field of knowledge—in Him there is such a gathering up of all the secrets of God that the whole of eternity would be exhausted before we could learn them all! He will have, He musthave, forever, the dew of His youth because He is Divine. The wing of knowledge, though it had all the fields of space to fly in, must at last reach a boundary. The ship of wisdom, though it should sail across the sea that seems without a shore—the as yet unnavigated sea of ether—must at last reach a haven.

But give a man Christ to be the subject of study, the object to awaken his interest and excite his wonder, and then you have, indeed, shot an arrow which shall never reach its mark! It shall fly on, on, on, and shall never stop! You have bid the man plunge into a bottomless ocean! You have launched him, like Noah's ark, upon a sea without a shore. He may go on, and on, and on, but he can never reach the end of that voyage! Christ must forever be full of interest to him because He is Divine and, therefore, inexhaustible!

Another reason why Christ will always have the dew of His youth is because He meets all the cravings of our nature. Suppose I am introduced into a place full of the wonderful works of man. I look and I look on—but why is it that I get tired of them, however interesting they may be? Because they only appeal to my eyes. But suppose that there is the sweetest music at the same time, then I have something for my ears. Why is it that, even then, I get tired? Because I have another craving—I hunger and I thirst. But suppose I have the richest dainties set before me and I sit and feast, and look, and hear sweet sounds all the time? Why is it that, even then, I would, after a time, however excellent might be the entertainment, grow tired? Why, because I have other propensities that are not brought into play and other desires which have not their fair room for exercise.

But suppose I become like Solomon, so that I have all which the eyes, or the ears, or the passions can delight in? Should I, after all, be tired? Yes! Solomon tried it, and said, "Vanity of vanities, all is vanity." Why? Because there were other cravings in Solomon which all these things did not satisfy. His mind was hungering after knowledge and when Solomon satisfied that, for he spoke of all things, from the hyssop on the wall up to the cedar of Lebanon, there was one thing that was still not satisfied—that was his soul. His immortal spirit was longing for communion with his God! There was a hunger and thirst after something higher than mere mental food. His mind could not be content with wine to drink and meat to eat, for it needed knowledge. And his spirit could not be satisfied with mere knowledge, for it needed something higher than that—the ethereal and celestial ambrosia of the glorified! His spirit was panting for communion with God and, therefore, Solomon felt that all here was vanity because it could not satisfy that craving.

Give me Christ and I have no desire for anything beyond Him, for Christ is All! Whatever of good we may wish for, it is all in Christ—it is impossible for the mind that is filled with Christ to imagine anything else! And in the day when we shall get to Heaven—we talk a great deal about golden harps, golden crowns and golden streets—I imagine we shall find that all those harps and crowns and streets are contained in that one word, "Christ." When we really have Christ, we feel that we have nothing else that we can wish for. He that drinks, desires to eat, but he that drinks Christ drinks food. He that eats desires to be clothed, but he that feeds on Christ is clothed at the same time. He that is clothed needs something wherewithal to adorn himself, but he that is clothed in the righteousness of Christ is robed in the court dress of Heaven and has all the jewels of Divinity upon him! He that is adorned yet needs something wherewithal to wash himself and keep himself beauteous. But he that is clothed in the righteousness of Christ, and adorned with God's Grace, is washed and is clean every whit. He that is clean needs to be kept clean—and he that has Christ shall be kept clean!

Dear Friends, there is nothing that a sinner can need, there is nothing that a saint can need that is not in Christ! There are many things that we think we need that are not in Him, but nothing we really need that is not in Him, for "in Him dwells all the fullness of the Godhead bodily." And the fullness of the Godhead must be more than sufficient fullness for manhood. "It pleased the Father that in Him should all fullness dwell." And if all fullness cannot meet our needs, what can? Therefore, shall we never be weary of Christ because every craving of the heart is satisfied in Him.

I will mention only one other reason why Christ will always have the dew of His youth. We shall never be tired of Christ because the need that we have of Christ can never cease. While I am on earth, I shall never cease sinning— therefore I shall never cease to need the fountain filled with blood where I can wash away all my guilty stains. So long as I am here, my conscience will never leave off accusing me—therefore I shall always need an Advocate with the Father, even Jesus Christ the Righteous. While I am here, I shall never be free from trouble—therefore I shall always need Him who is the Consolation of Israel. While I am here, I shall never get rid of weakness—therefore I can never bear to be without Him who is my strength. While I am here, I shall never, I fear, cease from backsliding in some measure—therefore I can never cease to love Him who restores my soul and leads me in the paths of righteousness for His name's sake.

You have heard, perhaps, the story of a party of travelers who were crossing the desert. They had exhausted all their supply of water and they knew not where they should find any. But, at last, after some days' march, they came near a turbid stream of the most filthy water and in dashed the camels and defiled it still worse! Yet the poor travelers, who had come across the arid desert, were so thirsty that they drank what was more earth than water, and thought it sweeter than any wine they had ever tasted! But after they had satisfied their thirst, did they still think so? Did they then say the water was sweet? No, they understood, then, what it was they had been drinking and, after their thirst was once quenched, you could not have compelled them to drink there again until the thirst returned in all its force. And as long as the Christian is here, he will always have the pangs of hunger, he will always have all the sufferings of spiritual thirst if Christ is removed from him and, therefore, that longing will always make Christ sweet to Him. Our Lord must always have the dew of His youth upon Him, because we shall always have an appetite for Him as long as we are here. Or if we lose it for a little while—for fools will abhor all manner of meat sometimes—yet that appetite must and shall return and we shall again fly to those Living Waters as with the wings of a dove, and hasten again to those cooling streams with all the speed of the panting hart that longs after the water brook, for it must drink or die. Therefore, Beloved, you see yet again that because we shall always need Christ, therefore will He always be fresh to us.

"But," says one, "we shall not need Him in Heaven." Who told you that? Whoever told you so has certainly misled you. Not need Christ in Heaven? Why, Beloved, if you could take Christ away from Heaven, you would take Heaven away, altogether, and leave every saint in Hell! They do not "need" Christ in Heaven, in one sense of the word, because they have Him—therefore they do not "need" Him as the Scotch use the word "need." But they still need to have Christ with them every hour, for He is the sum and substance of Heaven. If I shall not need Christ to cleanse me in Heaven, yet I shall need Christ to commune with me. If I shall not need His blood to wash me, yet I shall need the offering of praise wherewith to bless and honor God. If I shall not need to pray to Him, I shall need to praise Him. If I shall not need Him to forgive me, yet I shall need Him to embrace me. If I shall not need Him as a Shepherd, I shall need Him as a Husband, as a Priest, as a King so that I may forever serve Him with joy and gladness!

The first is for the pulpit, a lesson of admonition. Dear Brothers, we who occupy the pulpit must take care that we never, for a moment, entertain the idea that the Gospel has become worn out. It still has the dew of its youth. There is a good deal of nonsense talked about a Gospel adapted to the times. People say that the way Whitefield preached and the way that John Berridge and Rowland Hill preached was all wrong. True, many sinners were converted under their ministry, but, you know, sinners were different, then, from the sinners of these day, who do not need the same sort of preaching. Some say that the devil himself is improved, but I find him worse if anything—improved the wrong way! They say that sinners are improved and do not need to be addressed with the same fiery, burning words as of old. They say that they do not need the same simple preaching of Christ. The 19th Century has become so learned that it has advanced beyond the simple knowledge of Christ Crucified! It has become so erudite, that the simplicity of the Gospel is far behind it! It has marched on so far ahead that it has left the Cross miles in the rear!

Do not believe them for a moment, my dear Brothers—if you want to wake up the people of England, preach the old-fashioned Gospel! If you want to crowd your halls and gather thousands round you, it is the Truth of God as it is in Jesus Christ, the same yesterday, today, and forever, that you must preach! As for the manner and style of your preaching, you may leave that to the occasion, but stick to your subject, the simple Gospel in all its freshness and glory. Pentecostal youth shall be seen in the Gospel again when it is preached in all its fullness and purity. I know why some preachers like to be obscure—it is because it gives a man a peculiar kind of popularity. I believe some people like to hear a man whom they cannot understand and some, when they hear a man they can just barely comprehend, are very flattered, because the minister seems to say to them, "Now, you know that you are all very clever people. I must, therefore, preach you a very clever sermon." And then they feel pleased that the minister should have such a good opinion of them and should think them so clever.

But when you go to hear some plain blunt man, who just simply tells out the Gospel and who believes that to try to be eloquent when he is preaching would be just as stupid as to paint the rose or to whitewash the lily, then you say, "Well, now, he did not compliment me! Why, he talked to me and all of us as if we had been a common lot of clodhoppers and crossing-sweepers. He told us just the simple story of the Cross and there is nothing flattering in that." Yes! And, by the Grace of God, I trust that from our pulpits there will never be anything taught that is flattering to you! I hope each one of us will be able to say, with the Apostle Paul, "I determined not to know anything among you, save Jesus Christ and Him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching were not with enticing words of man's wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God."

Be you assured that there will be more unction resting upon the enunciation of the simple Truths of the Gospel— there will be more freshness to the hearers—than there will be upon the most polished oratory garnished with almost seraphic eloquence and elaborated until it grows far beyond the comprehension of ordinary intellects! That lesson is for the pulpit.

The second lesson is a caution, a lesson of self-examination to each one here present. Do you, dear Friend, take less interest in the Gospel than you used to? Do you find that it has become dull to you and that even Christ Himself has lost His freshness to you? Christ has not really lost His freshness, though you may have lost yours. What you should ask yourself is, "Have I found the right Christ? If the Christ I have found has lost His freshness, is it not very likely that I have found a wrong Christ, one of my own making, one of my own conception? For the real Christ is always fresh, always interesting, always new. Have I not either laid hold of the wrong truth, or held it in the wrong way?"

I said, "the wrong truth." Have I contradicted myself? Yet that is the palpable contradiction of this age. One man says, "Yes," and another man says, "No." I am told that it is uncharitable to say that another man is wrong if I am right, but I cannot make it out how both are to be right, or how yes and no are to be made to agree together. He is a clever man who is able to tie the tails of yes and no together and make them run in the same row! The fact is, if you have lost your interest in the Gospel, it is not the right one that you have received, or else you never really accepted it. If you have lost your interest in Christ, it is because it is not the Christ of God in whom you were interested. It is very probable that if your former zeal and your former delight in Christ have departed, you have made a mistake—and it is well that you should question yourselves very solemnly lest you should be found building upon the sand when you thought you were building upon the Rock of Ages.

I have just another word to add, and that is, a word of aspiration. If Christ has the dew of His youth upon Him, let us, my dear Friends who serve the Lord Jesus Christ, aspire to show the world that we do too. In the olden times, the dew of Christ's youth made His people love Him so much that they were ready to die for Him—they gave all their substance to Him—they lived a life of shame and they were prepared to die a death of pain. Now let us prove to the world that Christianity has not lost its ancient vigor, that there is a godly seed yet left in the earth and that the arm of the Church is not withered. Let us prove to the world that as Christ made His people holy in olden times, He makes His people holy now. And that as the religion of Christ made men devoted to Him, zealous for His cause, prepared them to live and helped them to die, it can do so now. It is for you and for me to prove to the world that our religion has not lost its force by letting them see its influence in our daily life! Emulate the noble army of martyrs, the glorious host of confessors! Seek to live like the goodly fellowship of the Prophets and like that noble company of the Apostles! And when you shall live the holy and devoted lives they did, then shall all the world say, "These men have been with Christ, for they have the dew of the youth of Christianity upon them. They are like the early Christians and, therefore, the old religion has not grown old, so as to be likely to depart and pass away."