"A well of water
springing up" (John iv. 14).
In the life
overflowing in service for others, we find the deep fountain of life running
over the spring and finding vent in rivers of living water that go out to
bless and save the world around us. It is beautiful to notice that as the
blessing grows unselfish it grows larger. The water in the heart is only a
well, but when reaching out to the needs of others it is not only a river,
but a delta of many rivers overflowing in majestic blessing. This
overflowing love is connected with the Person and work of the Holy Spirit
which was to be poured out upon the disciples after Jesus was glorified.
This is the true
secret of power for service, the heart filled and satisfied with Jesus, and
so baptized with the Holy Ghost that it is impelled by the fulness of its
joy and love to impart to others what it has so abundantly received; and yet
each new ministry only makes room for a new filling and a deeper receiving
of the life which grows by giving.
Letting go is
you double every blessing,
Pass it on.
will be great among you, let him be your minister. And whosoever will be
chief among you, let him be your servant" (Matt. xx. 26, 27).
Slave is the literal meaning of the
The first word used for service is diakanos,
which means a minister to others in any usual way or work: but the word doulos means a bond slave, and the Lord
here plainly teaches us that the highest service is that of a bond slave.
He Himself made
Himself the servant of all, and he who would come nearest to Him and stand
closest to Him at last, must likewise learn the spirit of the ministry that
has utterly renounced selfish rights and claims forever.
It is quite
possible to be entirely loyal to the Lord Jesus, and yet for Jesus' sake, a
servant ourselves, and under the authority of those who are over us in the
spirit is the spirit of self-renunciation and glad submission to proper
authority, service utterly disinterested, yielding our own preferences and
interests unreservedly for the glory of the Master and the sake of our
brethren. Lord, clothe us with humility and make us wholly Thine.
"He went out, not
knowing whither He went" (Heb. xi. 8).
It is faith
without sight. When we can see, it is not faith but reasoning. In crossing
we observed this very principle of faith. We saw no path upon the sea nor
sign of the shore. And yet day by day we were marking our path upon the
chart as exactly as if there had followed us a great chalk line upon the
sea; and when we came within twenty miles of land we knew where we were as
exactly as if we had seen it all three thousand miles ahead.
How had we
measured and marked our course? Day by day our captain had taken his
instruments, and looking up to the sky had fixed his course by the sun. He
was sailing by the heavenly, not the earthly lights. So faith looks up and
sails on, by God's great Sun, not seeing one shore line or earthly
lighthouse or path upon the way. Often its steps seem to lead into utter
uncertainty, and even darkness and disaster. But He opens the way, and often
makes such midnight hours the very gates of day. Let us go forth this day,
not knowing but trusting.
"Lo, I am with you
alway" (Matt. xxviii. 20).
This living Christ
is not the person that was, but the person that still is, your living Lord.
At Preston Pans, near Edinburgh,
I looked on the field where in the olden days armies were engaged in
contest. In the crisis of the battle the chieftain fell wounded. His men
were about to shrink away from the field when they saw their leader's form
go down; their strong hands held the claymore with trembling grip, and they
faltered for a moment. Then the old chieftain rallied strength enough to
rise on his elbow and cry: "I am not dead, my children, I am only watching
you--to see my clansmen do their duty." And so from the other side of
He is speaking; we cannot see Him, but He says, "Lo, I am with you alway,
even to the end of the world"; and He puts it, "I am"--an uninterrupted and
continuous presence. Not "I will be," but the unbroken presence still is
with us forevermore.
Soon the conflict
shall be done,
the battle shall be won;
shall wave the victor's palm,
shall sing the eternal Psalm;
our joyful song shall be,
have overcome through Thee.
"Rest in the Lord"
In the old
creation the week began with work and ended with Sabbath rest. The
resurrection week begins with the first day--first rest, then labor.
So we must first
cease from our own works as God did from His, and enter into His rest, and
then we will work, with rested hearts, His works with effectual power.
But why "labor to
enter into rest"? See that ship--how restfully she sails over the waters,
her sails swelling with the gale; and borne without an effort! And yet, look
at that man at the helm. See how firmly he holds the rudder, bearing against
the wind, and holding her steady to her position. Let him for a moment relax
his steady hold and the ship will fall listlessly along the wind. The sails
will flap, the waves will toss the vessel at their will, and all rest and
power will have gone. It is the fixed helm that brings the steadying power
of the wind. And so He has said, "Thou wilt keep him in perfect peace, whose
mind is stayed on Thee, because he trusteth in Thee." The steady will and
stayed heart are ours. The keeping is the Lord's. So let us labor to enter
and abide in His rest.
for all saints" (Eph. vi. 18).
One good counsel
will suffice just now. Stop praying so much for yourself; begin to ask
unselfish things, and see if God won't give you faith. See how much easier
it will be to believe for another than for your own petty self. Try the
effect of praying for the world, for definite things, for difficult things,
for glorious things, for things that will honor Christ and save mankind, and
after you have received a few wonderful answers to prayer in this direction,
see if you won't feel stronger to touch your own little burden with a Divine
faith, and then go back again to the high place of unselfish prayer for
Have you ever
learned the beautiful art of letting God take care of you, and giving all
your thought and strength to pray for others and for the
of God? It will relieve
you of a thousand cares. It will lift you up into a noble and lofty sphere,
and teach you to live and love like God. Lord save us from our selfish
prayers and give us the faith that worketh by love, and the heart of Christ
for a perishing world.
"Faithful in that
which is least" (Luke xvi. 10).
The man that
missed his opportunity and met the doom of the faithless servant was not the
man with five talents, or the man with two, but the man who had only one.
The people who are in danger of missing life's great meaning are the people
of ordinary capacity and opportunity, and who say to themselves, "There is
so little I can do that I will not try to do anything." One of the finest
windows in Europe
was made from the remnants an apprentice boy collected from the cuttings of
his master's great work. The sweepings of the British mint are worth
millions. The little pivots on which the works of your watch turn are so
important that they are actually made of jewels. And so God places a solemn
value and responsibility on the humble workers, the people that try to hide
behind their insignificance the trifling opportunities and the single
talents; and our littleness will not excuse us in the reckoning day.
"Talk not of
talents, what hast thou to do?
hast sufficient, whether five or two.
not of talents; is thy duty done?
brings the blessing whether ten or one."
"We are not
sufficient of ourselves to think anything as of ourselves" (II. Cor. iii.
sufficient." These two words form the complement of each other and together
give the key to an efficient Christian life. The discovery and full
conviction of our utter helplessness is the constant condition of spiritual
supply. The aim of the Old Testament, therefore, is ever to show man's
failure; that of the New, to reveal Christ's sufficiency. He has all things
for us, but we cannot receive them till we know that we have nothing.
The very essence,
therefore, of Christian perfection is the constant renunciation of our own
perfection, and the continual acceptance of Christ's righteousness. And as
we receive deeper views of our nothingness and evil, it is but a call to
claim more of His rich grace. But it is possible fully to know our
insufficiency and yet not take firmly hold of His "all things." This, too,
must be done with a faith that will not accept less than ALL. The prophet
was angry because the king of
Israel had only smitten thrice upon the
ground. He should have done it five or six times. He might have had all. So
let us meet His greatness and grace.
"None of these
things move me" (Acts xx. 24).
The best evidence
of God's presence is the devil's growl. So wrote good Mr. Spurgeon once in
"The Sword and the Trowel," and that little sentence has helped many a tried
and tired child Of God to stand fast and even rejoice under the fiercest
attacks of the foe.
We read in the
book of Samuel that the moment that David was crowned at
Hebron, "All the Philistines came up to seek David."
And the moment we get anything from the Lord worth contending for, then the
devil comes to seek us.
When the enemy
meets us at the threshold of any great work for God let us accept it as "a
token of salvation," and claim double blessing, victory and power. Power is
developed by resistance. The cannon carries twice as far because the
exploding power has to find its way through resistance. The way electricity
is produced in the power-house yonder is by the sharp friction of the
revolving wheels. And so we shall find some day that even Satan has been one
of God's agencies of blessing.
"I am crucified
with Christ; nevertheless I live" (Gal. ii. 20).
Christ life is in
harmony with our nature. A lady asked me the other day--a thoughtful,
intelligent woman who was not a Christian, but who had the deepest hunger
for that which is right: "How can this be so, and we not lose our
individuality! This will destroy our personality, and it violates our
responsibility as individuals."
I said: "Dear
sister, your personality is only half without Christ. Christ was made for
you, and you were made for Christ, and until you meet you are not complete,
and He needs you as you need Him." I said: "Suppose that gas-jet should say,
'If I take this fire in, the gas will lose its individuality.' Oh, no; it is
only when the fire comes in that the gas fulfils its very purpose of being.
Suppose the snowflake should say, 'What shall I do? If I drop on the ground
I shall lose my individuality.' But it falls and is absorbed by the soil,
and the snowflakes are seen by-and-by in the primroses and daisies. Let us
lose ourselves and rise to a new life in Christ."
all might unto all patience" (Col. i. 11).
The apostle prays
for the Colossians, that they may be "strengthened with all might, according
to His glorious power, unto all patience and long-suffering with
joyfulness." It is one thing to endure and show the strain on every muscle
of your face, and seem to say with every wrinkle, "Why does not somebody
sympathize with me?" It is another to endure the cross, "despising the
shame" for the joy set before us.
There are some
trees in the garden of the Lord which "shall not see when heat cometh"; and
shall not be careful in the year of drought, nor cease from yielding fruit.
Let us set our faces toward the sunrising and use the clouds that come, to
make rainbows. Not much longer shall we have the glorious opportunity to
rejoice in tribulation, and learn patience. In heaven we shall have nothing
to teach long-suffering. If we do not learn it here, we shall be without our
brightest crown forever, and wish ourselves back for a little while, in the
very circumstances of which we are now trying so hard to get rid.
"But seek ye first
the Kingdom of
God, and His righteousness, and all these things
shall be added unto you" (Matt. vi. 33).
For every heart
that is seeking anything from the Lord this is a good watchword. That very
thing, or the desire for it, may unconsciously separate you from the Lord,
or at least from the singleness of your purpose unto Him. The thing we
desire may be a right thing, but we may desire it in a distrusting and
selfish spirit. Let us commit it to Him, and not cease to believe for it,
but let us, at the same time, keep our purpose fixed on His will and glory,
and claim even His promised blessings, not for themselves or ourselves, but
for Him. Then shall it be true, "Delight thyself in the Lord, and He shall
give thee the desires of thine heart." All other things but Himself God will
"add." But they must be ever added, never first.
Then shall we be
able to believe for them without doubt, when we claim them for Him and not
for ourselves. It is only when "we are Christ's" that "all things are ours."
Lord, help me this
day to seek Thee first, and be more desirous to please Thee and have Thy
will than to possess any other blessing.
"Thy prayers are
come up for a memorial before God" (Acts x. 4).
What a beautiful
expression the angel used to Cornelius, "Thy prayers are come up for a
memorial." It would almost seem as if supplications of years had accumulated
before the Throne, and at last the answer broke in blessings on the head of
Cornelius, even as the accumulated evaporation of months at last bursts in
floods of rain upon the parched ground. So God is represented as treasuring
the prayers of His saints in vials; they are described as sweet odors. They
are placed like fragrant flowers in the chambers of the King. And kept in
sweet remembrance before Him. And later they are represented as poured out
upon the earth; and lo, there are voices and thunderings and great
providential movements fulfilling God's purposes for His kingdom. We are
called "the Lord's remembrancers," and are commanded to give Him no rest,
day nor night, but crowd the heavens with our petitions and in due time the
answer will come with its accumulated blessings.
No breath of true
prayer is lost. The longer it waits, the larger it becomes.
"He shall baptize
you with fire" (Matt. iii. 11).
Fire is strangely
intense and intrinsic. It goes into the very substance of things. It somehow
blends with every particle of the thing it touches.
There are the
severe trials that come to minds more sensitive, to the minds that have more
points of contact with what hurts; so that the higher the nature the higher
the joy, and the greater the avenues of pain that come.
And then there are
deeper trials that come as we pass into the hands of God, as we pass from
the physical and intellectual into the spiritual nature.
When they first
come, we shrink back from their unnatural and fearful breath, and we say:
"Oh, this cannot be from the hand of a loving Father! This cannot be
necessary to me."
And then come the
pains and sufferings from God's own hand, when He sits as a refiner and
purifier of silver, when He lets it burn, until it seems that we must be
burned to ashes, and we are, indeed, at last burned to ashes.
But we must get
the victory through faith. The moment you cease to fear it, that moment it
ceases to harm you. He says, "The flames shall not kindle upon you."
"Be strong in the
grace that is in Christ Jesus" (II. Tim. ii. 1).
How to enjoy this
day. This will never come by trying to be happy and yet we are responsible
for the conditions of real joy.
Be right with God;
for "Gladness is sown for the upright in heart." "It is His joy that remains
in us that makes our joy to be full."
and live for others; for "It is more blessed to give than to receive."
When you cannot
rejoice in feelings, circumstances and states, "rejoice in the Lord," and
"count it all joy, when ye fall into divers temptations."
Finally, obey the
Lord and be faithful to your trust; and again and again will His blessed
Spirit whisper to your heart, "Well done, good and faithful servant, enter
into the joy of thy Lord."
"Not enjoyment and
our destined end or way,
to act that each to-morrow
us farther than to-day.
"Let us then be up
a heart for any fate,
achieving, still pursuing,
to labor and to wait."
"We will give
ourselves continually to prayer" (Acts vi. 4).
In the consecrated
believer the Holy Spirit is pre-eminently a Spirit of prayer. If our whole
being is committed to Him, and our thoughts are at His bidding, He will
occupy every moment in communion and we shall bring every thing to Him as it
comes, and pray it out in our spiritual consciousness before we act it out
in our lives. We shall, therefore, find ourselves taking up the burdens of
life and praying them out in a wordless prayer which we ourselves often
cannot understand, but which is simply the unfolding of His thought and will
within us, and which will be followed by the unfolding of His providence
faithfulness and obedience to the faintest whisper of His will will often
hinder some blessing which He meant for us until after a while we may get so
dull and negligent that He will not be able to trust us with His whispers
and we shall thus stumble on in the darkness and miss His highest thoughts.
Lord, teach us to
pray in the Spirit, to pray without ceasing and to lose nothing of Thy will.
"Your life is hid"
(Col. iii. 3).
loom up in larger proportion than is becoming. They can tell, and others can
tell, how many souls they bring to Christ. Their labor seems to crystallize
and become its own memorial. Others again seem to blend so wholly with other
workers that their own individuality can scarcely be traced. And yet, after
all, this is the most Christ-like ministry of all, for the Master Himself
does not even appear in the work of the church except as her hidden Life and
ascended Head, and even the Holy Spirit is lost in the vessels that He uses.
The vine does not bear the fruit, and even the sap is unseen in its
ceaseless flow, and it is the little branches which bear all the clusters
and seem to have all the honor of the vintage. And so the nearer we come to
Christ the more we are willing to be lost sight of in our fruit, and let
others be more prominent, while we are the glad and willing witnesses of our
testimony and hold up their hands by the silent ministry of love and prayer.
Lord, let me be like the veiled seraphim before the throne, who cover their
faces and their feet, and hide themselves and their service while they fly
to obey Thee.
"Christ in you"
(Col. i. 27).
How great the
difference between the old and the new way of deliverance! One touch of
Christ is worth a lifetime of struggling. A sufferer in one of our hospitals
was in danger of losing his sight from a small piece of broken needle that
had entered his eye.
operation had only irritated it, and driven the foreign substance farther
still into the delicate nerves of the sensitive organ. At length a skilful
young physician thought of a new expedient. He came one day without lancet
and probes, and holding in his hand a small but powerful magnet, which he
kept before the wounded eye, as close as it could bear. Immediately the
piece of steel began to move toward the powerful attraction, and soon flew
up to meet it and left the suffering eye completely relieved, without an
effort or a laceration. It was as simple as it was wonderful. By a single
touch of power the organ was saved and a dangerous trouble completely cured.
It is thus that
God delivers us, by the simple attraction of Christ's life and power.
"As much as in me
is I am ready" (Rom. i. 15).
Intense earnestness, a whole heart for Christ, the passion sign of the
cross, the enthusiasm of our whole being for our Master and humanity--this
is what the Lord expects, this is what His cross deserves, this is what the
world needs, this is what the age has a right to look for. Everything around
us is intensely alive. Life is earnest, death is earnest, sin is earnest,
men are earnest, business is earnest, knowledge is earnest, the age is
earnest; God forgive us if we alone are trifling in the white heat of this
crisis time. Oh, for the baptism of fire! Oh, for the living coal upon the
burning lips of love! Oh, for men God-possessed and self-surrendered
grasping God's great idea and pressing forward "for the mark of the prize of
the high calling of God in Christ Jesus."
All the world for
prayer shall be,
my watchword ever,
All the world for
Thy promised kingdom,
take us home.
"Fear thou not,
for I am with thee" (Isa. xli. 10).
Satan is always
trying to weaken our faith by fear. He is a great metaphysician and knows
the paralyzing effect of fear, that it is the great enemy of faith, and that
faith is the great secret of help. If he can get us fearing he will stop our
trusting and hinder the very blessing we need. Job found the peril of fear
and gives us the sorrowful testimony, "I feared a fear and it came upon me."
Fear is born of
Satan, and if we would only take time to think a moment we would see that
everything Satan says is founded upon a falsehood. He is the father of lies.
Even his fears are falsehoods and his terrors ought rather be to us
When Satan tells
you, therefore, that some ill is going to come, you may quietly look in his
face and tell him he is a liar, that instead of ill, goodness and mercy
shall follow you all the days of your life, and then turn to your blessed
Lord and say, "What time I am afraid, I will trust in Thee." Every fear is
distrust and trust is the remedy for fear. "What time I am afraid I will
trust in thee."
"Be not dismayed,
for I am thy God" (Isa. xli. 10).
How tenderly God
is always comforting our fears! How sweetly He says in Isaiah xli. 10, "Fear
not; for I am with thee: be not dismayed; for I am thy God: I will uphold
thee with the right hand of My righteousness." And yet again with still
tenderer thoughtfulness, "I, the Lord thy God, will hold thy right hand,
saying unto thee, Fear not, I will help thee." Not only does He say it once,
but He keeps holding our right hand and repeating such promises.
The blessed Lord
has condensed it all into one sweet monogram of eternal comfort in His
message to the disciples on the sea of Galilee, "It is I; be not afraid." He
does not say, "It is over," or "It is morning," or "It is fine weather," or
"It is smooth water," but He says, "It is I, be not afraid." He is the
antidote to fear; He is the remedy for trouble; He is the substance and the
sum of deliverance. Therefore, we should rise above fear. Let us keep our
eyes fastened upon Him; let us abide continually in Him; let us be content
with Him; let us cling closely to Him and cry, "We will not fear though the
earth be removed, though the mountains be carried into the midst of the
"He that hath
entered into His rest hath ceased from his own works even as God did from
His" (Heb. iv. 10).
What a rest it
would be to many of us if we could but exchange burdens with Christ, and so
utterly and forever transfer to Him all our cares and needs that we would
not feel henceforth responsible for our burdens, but know that He has
undertaken all the care, and that our faith is simply to carry His burdens,
and that He prays, labors, and suffers only for us and our interests. This
is what He truly invites us to do. "Come unto Me," He says, "all ye that
labor and are heavy-laden and I will rest you," and then He adds, "Take My
yoke upon you, and learn of Me." He takes our yoke and we take His and we
find it a thousand times easier to carry one of His burdens than to carry
our own. How much more delightful it is to spend an hour in supplication for
another than five minutes in pleading for ourselves. Are we not weary of
carrying our wretched loads?
'Twas for this His
mercy sought you,
to all His fulness brought you,
the precious blood that bought you,
Pass it on.
"For me to live is
Christ and to die is gain" (Phil. i. 21).
The secret of a
sound body is a sound heart, and the prayer of the Holy Ghost for us is,
that we "may be in health and prosper even as our soul prospers."
We find Paul in
the Epistles to the Philippians expressing a sublime and holy indifference
to the question of life or death. Indeed he is in a real strait, whether he
would prefer "to depart and be with Christ," or to remain still in the
The former would
indeed be his sweetest preference, but the latter would be at the same time
a joyful service. His only object in wanting to live is to be a blessing.
"To abide in the flesh is more needful to you."
this state of heart, it is beautiful to notice how quickly he rises to the
victorious faith necessary to claim perfect strength and health. Because it
is more needful to you that I abide in the flesh, he adds, "I know that I
shall continue with you all, for your furtherance and joy of faith." Lord,
help me to-day to "count not my life dear unto myself that I may finish my
course with joy and the ministry that I have received of Jesus."
"Sin shall not
have dominion over you, for ye are not under the law, but under grace" (Rom.
The secret of
Moses' failures was this: "The law made nothing perfect, but the bringing in
of a better hope did." And this was why his life work also came short of
full realization. He saw but entered not the Promised Land. The founder of
the law had to be its victim, and his life and death might demonstrate the
inability of the law to lead any man into the Promised Land. The very fact,
that it was for so slight a fault that Moses lost his inheritance, makes all
the more emphatic the solemn sentence of the law. "Cursed is every one that
continueth not in all things that are written in the Book of the Law to do
But to the glory
of the grace of God we can add that what the law could not do for Moses the
Gospel did; and he who could not pass over the Jordan under the old
dispensation is seen on the very heights of Hermon with the Son of Man,
sharing His Transfiguration glory, and talking of that death on Calvary to
which be owed his glorious destiny.
That grace we have
inherited under the Gospel of Jesus Christ.
"I am the vine, ye
are the branches" (John xv. 5).
How can I take
Christ as my Sanctifier, or Healer? is a question that we are constantly
asked. It is necessary first of all that we get into the posture of faith.
This has to be done by a definite and voluntary act, and then maintained by
a uniform habit. It is just the same as the planting of a tree. You must put
it in the soil by a definite act, and then you must let it stay put and
remain settled in the ground until the little roots have time to fix
themselves and begin to draw the sustenance from the soil. There are two
stages, the definite planting and then the habitual absorbing of moisture
and nourishment from the ground. The root fibers must rest until they reach
out their spongy pores and drink in the nutriment of the earth. After the
habit is established, then by a certain uniform law, the plant draws its
life from the ground without an effort, and it is just as natural for it to
grow as it is for us to breathe.
Lord, help me this
day to abide in Thee, and to grow into the habit of drawing all my life from
Thine so that it shall be true for me, "In Him I live and move and have my
"Make you perfect
in every good work" (Heb. xiii. 21).
In that beautiful
prayer at the close of the Epistle to the Hebrews, "Now the God of peace,
that brought again from the dead, our Lord Jesus Christ, that great Shepherd
of the sheep, through the blood of the everlasting covenant, make you
perfect in every good work to do His will," the phrase, "make you perfect in
every good work," literally means, it is said, "adjust you in every good
work." It is a great thing to be adjusted, adjusted to our surroundings and
circumstances rather than trying to have them adjusted to us, adjusted to
the people we are thrown with, adjusted to the work God has for us, and not
trying to get God to help us to do our work; adjusted to do the very will
and plan of God for us in our whole life. This is the secret of rest, power
and freedom in our life-work.
"Oh, fill me with
Thy fulness, Lord.
my very heart o'erflow
kindling thought and glowing word,
love to tell, Thy praise to show.
Oh, use me, Lord,
use even me,
as Thou wilt, and when, and where;
Thy blessed face I see,
rest, Thy joy, Thy glory share."
strengthen, settle you" (I. Peter v. 10).
In taking Christ
in any new relationship, we must first have sufficient intellectual light to
satisfy our mind that we are entitled to stand in this relationship. The
shadow of a question here will wreck our confidence. Then, having seen this,
we must make the venture, the committal, the choice, and take the place just
as definitely as the tree is planted in the soil, or the bride gives herself
away at the marriage altar. It must be once for all, without reserve,
Then there is a
season of establishing, settling and testing, during which we must stay put
until the new relationship gets so fixed as to become a permanent habit. It
is just the same as when the surgeon sets the broken arm. He puts it in
splints to keep it from vibration. So God has His spiritual splints that He
wants to put upon His children and keep them quiet and unmoved until they
pass the first stage of faith.
It is not always
easy work for us, "but the God of all grace who hath called you unto His
eternal glory by Christ Jesus after you have suffered awhile, stablish,
strengthen, settle you."
"Count it all joy"
(James i. 2).
We do not always
feel joyful, but we are to count it all joy. The word "reckon" is one of the
key-words of Scripture. It is the same word used about our being dead. We do
not feel dead. We are painfully conscious of something that would gladly
return to life. But we are to treat ourselves as dead, and neither fear nor
obey the old nature.
So we are to
reckon the thing that comes as a blessing. We are determined to rejoice, to
say, "My heart is fixed, O God, I will sing and give praise." This
rejoicing, by faith, will soon become a habit, and will ever bring speedily
the spirit of gladness and the spontaneous overflow of praise.
the fig-tree may wither and no fruit appear in the vines, the labor of the
olive fail and the fields yield no increase, the herd be cut off from the
stall, and the cattle from the field, yet we will rejoice in the Lord, and
joy in the God of our salvation."
peace, with sorrows surging round,
Jesus' bosom naught but calm is found;
perfect peace, our future all unknown,
we know, and He is on the throne."