II. MAN MAY BE UNDER DISABILITIES WHICH HINDER HIM FROM THE SPHERES HE SEEKS. Such disabilities may arise out of natural disposition and character; educational conditions; local circumstances; or, as in David's case, out of the very life-work which may be entrusted to us. When we remember how actions bear the stamp of the character of those who perform them, and men receive their impressions of the thing itself from the person who does it, we realize how God may properly refuse to permit us to do just the work we may wish to do. We need to satisfy ourselves that God knows both us and our work, and so can fitly match the two together, and keep us from unfitting spheres.
III. THE GREAT SECRET OF OUR DUTY IS THE DOING WELL WHAT WE PLAINLY HAVE TO DO. Forming a very high value of our present trust. Quite sure that it is the very thing for us; and cherishing the assurance that God makes our work fit into the work that others do, and that the very thing which we would like to have done ourselves, God gets done in his own time and way, and by the agents he pleases. "One planteth, another watereth," and God gives the increase that crowns the union of various labourers and labours.
We may learn:
1. The lesson of submissive obedience to the Divine appointments.
2. The importance of keeping our minds free from all envy of other workers, even of those who seem to he doing the very work which we would like to have done.
3. And to be thankful for the work that is entrusted to us; quick to discern the dignity and importance of it; and supremely anxious that we should be found of God faithful in the doing of it.—R.T.
1 Chronicles 17:5, 1 Chronicles 17:6.-God's earthly dwelling-place a tabernacle, not a house.
In the Divine reply sent to David it is made an important point that God had hitherto dwelt in a tent, and had expressed no desire for a more permanent form of habitation. As the message is given in 2 Samuel 7:6, God had "walked in a tent and in a tabernacle"; the term "tent" properly indicating an erection of curtains and ropes, and the term "tabernacle" a somewhat more stable structure of boards. In either case the point of comparison is the movableness of the building God had hitherto used, and the fixity of the one which David now proposed to raise. The verses indicate that permanency in the symbol of the Divine presence is not offered by God, but sought by man. It would seem that there is some peril in the settledness of things—even in the thought of the Divine presence—for sinful man. His conditions and his associations had better be changing and transitory. Permanence can only belong to that which is "perfect" and "holy." Again and again this reproach has rested on men: "Because they have no changes, therefore they forget God." It may also be shown that elaboration of the external, artistic form and beauty in the house itself has always for man this peril, that it may satisfy him, and take away his thought from that spiritual reality of which it is the expression. Religious symbols assume a certain amount of religious culture and sensitiveness to the spiritual; if they become of value to us for their own sakes, they are mischievous as was the old brazen serpent, and spiritual reformers may well call them "Nehushtan," worthless brass. None seem to have valued the old tabernacle for its own sake, but in after days men thought the temple sacred, and assumed the peculiar acceptableness of prayer offered within its courts, when the Shechinah glory had passed away from its holy place.
I. A TABERNACLE BETTER REPRESENTED MAN'S BODY THAN A HOUSE COULD DO. See St. Paul's figure in 2 Corinthians 5:1-3. Illustrate such analogies as these: A tent is frail; easily taken down, and removed; seriously affected by storms, and manifestly decaying swiftly.
II. A TABERNACLE BETTER REPRESENTED MAN'S LIFE. Especially in its lasting but a little while —
"Brief life is here our portion;
Brief sorrow, short-lived care;"
and in its changeableness. The shepherd's tent is set up but for the shelter of a night; journeying on to find fresh pastures, he knows not where he may be on the morrow. So in our life on earth we can seldom gain the security that we may rest. Again and again, so unexpectedly, the moving pillar-cloud bids us be up and away.
III. A TABERNACLE WAS MORE SUGGESTIVE OF DEVINE ADAPTATIONS TO MAN'S CIRCUMSTANCES. As an easily movable thing, it could be where it was most wanted: sometimes in the centre of the camp, while the people tarried in one spot; at other times in the front of the camp, when the people journeyed; and at another time in the midst of the divided Jordan, holding back, as it were, the waters until the people passed over. Yet in this there was a peril of misuse, for, in their wilfulness, the people sort for the ark to their camp, seeking to make it a mere charm to ensure their victory, and in consequence the symbol of God's presence fell into the hands of the enemy. No one would have thought of taking the ark away from the fixed and permanent temple.
IV. A TABERNACLE WAS LESS LIKELY TO TAKE ATTENTION OFF FROM GOD HIMSELF THAN A HOUSE WAS. For this, which may be the lesson to impress in conclusion, see passage in the introduction to this homily, and also the previous sketch on ver. 1.—R.T.
1 Chronicles 17:7-10.-God's grace magnified in David's history.
Every age of the world and every nation has had its prominent men, its striking instances of Divine endowment and special mission. But we mistake such special cases if we assume that they are intended to absorb our attention, or merely to magnify individuals. They are always designed to be impressive illustrations of great principles which are surely working, though not so manifestly working, in the smaller and the quieter spheres. The" great" is never set before us for its own sake, but always
The mission of all biographies is expressed in two sentences from St. Paul's writings: "They glorified God in me" (Galatians 1:24); "For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting" (1 Timothy 1:16). David is set before us as a striking instance of Divine grace overshadowing, guiding, and sanctifying a whole life. God reminds him in these verses of his "gracious goodness" which had ever rested upon him; and with the remembrance comforts him under the refusal of his request which God judged it necessary to send. In this light the life of David may be reviewed.
I. THE SOVEREIGNTY OF GRACE IN DAVID'S SELECTION. Carefully distinguish between sovereignty and favouritism. There is "no respect of persons" with God. He elects, not upon particular affections for an individual, but upon omniscience of fitness for particular work. Election is not to privilege but to service, and to privilege through the service. Here, in the case of David, Divine sovereignty is seen in the selection of one who was not at all in men's thoughts, and was indeed in circumstances which seemed to indicate unsuitability. David was the youngest of his family, somewhat despised by his grown-up brothers, and engaged in simple shepherding work among the hills of Judah. Yet God estimated character, and found in the young shepherd the founder of a kingdom and a dynasty. Illustrate the Divine call of men to be poets, artists, preachers, reformers, and rulers; and show that now, as truly as ever, God calls those he needs to come up out of lowly and unknown places to do his work. And he may have need of us.
II. THE FAITHFULNESS OF GRACE IN DAVID'S PROSPERITY. "Faithful is he who calleth you, who also will do it." To the position to which he was called David in due time attained; because, whenever God bids a man do a thing, he gives the needed grace for the doing. If he tells a man with a helpless hand to "stretch forth his hand," he gives the strength for such stretching forth. Trace in David's life how all hindrances and difficulties were surely overcome; his "enemies were cut off," his throne established, and his name honoured (1 Chronicles 17:8).
III. THE BENEDICTIONS OF GRACE RESTING ON OTHERS FOR DAVID'S SAKE, It is one of the best signs of Divine acceptance of us that others are blessed through us. This exceeding joy our Lord Jesus Christ had. For his life-work of loving service he was "highly exalted." So David was the means of settling the people, introducing all the advantages of order and good government, and restoring to full vigour the worshipping side of the national religious life.
IV. THE CONTINUANCE OF GRACE OF DAVID'S DESCENDANTS. The man who lives in the grace of God himself may be sure that not only God's grace will abide when he is gone, but that the grace will still use his influence and example, as agency, for the blessing of the children for a long while to come (1 Chronicles 17:10-12). Apply to that exceeding great grace which is manifested in our personal redemption. That grace, we may be sure, will cover and hallow all our lives, and all our children's lives, even as it did the life of David, and the story of his descendants.—R.T.
1 Chronicles 17:11-15.-The purposes of God concerting Solomon.
In the Divine communication made to David through the Prophet Nathan, there is a tone of very tender consideration, and an evident desire to solace and comfort the aged servant of God, whose request it was found necessary to refuse. In one way the desire of his heart could be met. He should have an immortality in his descendants and in his dynasty. He should live on in his son, and accomplish even his purpose concerning the temple. And he may have, before he dies, the comforting assurance that God's purposes were set upon his son, and the Divine favour would overshadow his reign. Those gracious Divine purposes are indicated in these verses. Man's brief life on the earth, which so seldom permits him to accomplish any great thing, would be very painful to him were it not for the hope he cherishes that he will live on in his children, and by them his great life-work may win completion. We cannot bear to think that death cuts off our influence and spoils our work. Man can scarcely say a thing that hurts him more in the saying than this, "My purposes are broken off." What is called fame may be won by but the few among even good men; but every true-hearted and earnest servant of God may be sure that his personal impress is an abiding one; it will get its continuance in those who have known him and live after him; his spirit, his principles, his witness, even in measure his experience will be still working. Philips Brooks well says, "No man or woman of the humblest sort can really be strong, gentle, pure, and good, without the world being the better for it, without somebody being helped and comforted by the very existence of that goodness." Illustrate how a man lives on in a book he has written, or a building he has raised. So a man lives on, oftentimes, in the son who takes up his work. David really lived on in Solomon, and did, in fact, build the temple, seeing that Solomon used the materials he had gathered, and carried out the plans which he had arranged. It is interesting to notice what in the temple which was actually reared was due to the genius and consecration of David, and what in it bore the personal stamp of Solomon. "The design fixed upon indicates fully the spirit of the times and of the king. A general relation to the older tabernacle must be carefully preserved—the outline of the form, the proportions, and the principal division of the building into holy place and most holy must be continued; but where Moses permitted ornamentation and decoration it was developed, and almost carried to an extravagant extent." In view of God's unfolding to David his purposes concerning Solomon, we may learn that it is full of comfort to the man who is passing away from earth to be assured that his son will virtually have —
I. HIS WORK TO DO; at least, in its more prominent and important aspects. Certainly his work in the large sense of living for God, and doing his will.
II. That he will have, if he seeks it, the same GRACE FOR THE DOING. God's years are throughout all generations, and will give our children the joy and help of the same fatherly relations that he has given us (1 Chronicles 17:13).
It may be shown that, still, saints pass away from earth, made willing to leave their life-work incomplete, and their most cherished desires unfulfilled, and restfully saying in their hearts, "God's grace remains, though I pass away. That grace is working on, and working out, the great purpose, and will surely raise up other agencies." David may die, but he may know this—the temple will be built; the kingdom he had founded shall be secured, and even for him the veil shall be uplifted, and he shall see the glory of this Divine purpose. In a high and spiritual sense David's kingdom shall, in his greater Son, be established for ever and ever.—R.T.
1 Chronicles 17:16.-The humbling influence of the Divine goodness.
Precisely the position and the attitude of David we cannot with certainty explain. The expression came indicates that he left his palace and crossed over within the tabernacle precincts. But we have no means of knowing whether he sat in the court facing the sacred tent, or whether he was permitted to go within the sacred curtains, and face the entrance to the holy of holies, where the ark was. It is possible that the king may have claimed priestly rights so far as to enter the holy place. His attitude is explained by some knowledge of Oriental customs. "One of the postures by which a person testifies his respect for a superior is by sitting upon his heels, which is considered as a token of great humility." The sitting was really half-sitting and half-kneeling, so as to rest the body upon the heels. The Talmudists say (but apparently only on the authority of this passage) that none may pray sitting except only the kings of the house of David. But we fix attention on the spirit in which David responded to the very gracious message which God sent to him, and in his spirit we find an example well worthy of our imitation. God's goodness brought home to him a sense of his own unworthiness, and filled him with wonder that he should be made such a monument of mercy. The goodness of God humbles true hearts much more than does his frown. Its right work is to "lead us to repentance." The following points are suggested by this example: —
I. WITH GOD FAR OFF, MAN MAY GROW PROUD. He can then see nothing but his own doings.
II. WITH GOD NEAR, MAN BOWS IN REVERENT AWE, as is seen in Abraham, Moses, Job, Isaiah, and St. John.
III. GOD SPEAKING WORDS OF GRACE HUMBLES MAN INTO PENITENCE AND HUMILITY. Gifts are always humbling, because they awaken the sense of desert. So Divine gifts are ever most humbling.—R.T.
1 Chronicles 17:20, 1 Chronicles 17:21.-The uniqueness of the Divine dealings.
David saw plainly a troth which seems equally plain to us from the records given in the Scriptures, that God's ways of dealing with the nation of Israel had been throughout singular, unique, and surprisingly gracious. A few illustrative instances from the history may be given. But this is precisely the impression which each one of us receives upon a review of our own lives. The Divine dealings with us seem, in the preciseness of their adaptations, and the tenderness of their grace, quite unique; and it seems, to the sincere heart, that nobody can sing just such a thankful, happy song as he can. Now on earth, and much more yonder, we shall adore that special grace which is so manifest in our individual lives.
I. DIVINE DEALINGS ARE ALWAYS THE SAME. 'Very much is made in these days of the uniformity and absolute working of law in the physical spheres. But we can more than match the truth by our teachings respecting the uniformity and the absolute working of law in the moral and spiritual spheres. Sin always carries its consequences. Personal influences on others can be as strictly assured as laws of nature. St. Paul boldly affirms that "whatsoever a man soweth, that shall he also reap." The forces God brings to bear on men are always the same. There is but one gospel for man's redemption. Nobody can come to God save by the way of penitence and faith and prayer. The truth may be applied to the minutest conditions and circumstances of life. There is nothing new in the circumstances, and God will deal with us in them exactly as he dealt with our fathers. Because of this uniformity of Divine dealings in the moral spheres, we can use the experiences of the fathers, and be warned, encouraged, or taught by the records left of their life-histories and the Divine dealings with them. No right-minded man would ever wish any deviation from either the eternal principles or practices for his sake. He would rather just be in the Divine order, within the conditions and provision of the infinitely wise and infinitely good Divine law. We require to press this point, because fanaticism has often assumed that God steps aside of his laws to deal in special ways with favoured individuals. There is a sense in which Divine dealings are special, but it is of the utmost importance that we gain first hold, and firm hold, of the truth that God's ways are orderly and regular, fixed and unalterable, because settled in the infinite Divine wisdom. It may be necessary here to deal with the idea of a miracle. It may be said, "Does not God work miracles? And has he not worked them for individuals?" We are coming more clearly to see that a miracle is not a contravention of law, but only a modification of the workings together of law, made apprehensible by man. Thus God's law of the vintage is that vines bear grapes, Man's apprehension of the law is that vines bear grapes in so many months. Christ's miracle shows us that man's time-law is no essential part of the law; the vintage may come in what man calls a moment. Christ's miracles contravened no laws, if the laws be relieved of man's additions to them.
II. DIVINE DEALINGS BECOME UNIQUE BY ADAPTATION TO THE INDIVIDUAL. We must never conceive of law as if it were working distinct from the Lawgiver. It is not like an "act of parliament," which is passed, and then set free to its work. Law, in its proper sense, is the condition on which the Lawgiver acts. And God acts as a Father, with special knowledge and care of each individual, and due adjustment of law to each case I am individual to myself; individual and unique. And I may hold the confidence that God will deal with me just as if no other being lived. The uniformity of moral law has this sublime qualification, "The Lord knoweth them that are his."—R.T.
1 Chronicles 17:22-24.-The eternity of David's kingdom.
It seems quite evident that the term "for ever" is used in the Scripture as a figure of speech, and one which carries wish it several distinct suggestions. It is a condition of human thought that we must set things in the order of time; and it is usual for us to estimate the value of things according to the time they will last. The words "eternal" and "for ever" and "everlasting" often stand for long continuance. Mountains that outlast the generations are called "everlasting hills." Canaan was given to Israel as an "everlasting possession." So here, in these verses, God promises a throne to David, an eternal kingdom, a posterity that will never be extinguished; and the first idea we should attach to the promise is that David and his descendants' empire should be of long duration, and of a stable character. It is a further truth, embodied in the expression, that the material kingdom of David should by-and-by pass into the spiritual kingdom of David's greater Son, and that in him should be established that spiritual theocracy which could be, and should be, absolutely eternal, enduring as long as there should be a God to rule, and creatures of God to be ruled. Taking the Old Testament term "for ever," we may see what thoughts are properly suggested by it, and consider them in their advancing order.
I. "For ever" means LASTING THROUGH MANY GENERATIONS. Matching the idea concerning "length of life" is the idea of "continuance and permanence of dynasty." To live long was, to the Jewish mind, the direct reward of virtue, a sign of the Divine recognition of personal goodness. And so the pious king who founded a kingdom passed the thought on to the life of his race. Its prolongation through many generations would be the proof of Divine favour and acceptance resting upon it. Show how the writer of a book seeks fame in the continuity of its influence. The rich man, nowadays, hopes to found a family which shall outlast the generations. And this desire for permanence of influence is found, in various measures, influencing all men. So still God can promise to us that noble living and faithful working shall be made to bear the "eternal" stamp. In this first sense the good man never dies; on earth he may be said to live "for ever." David lives on to-day. He influences men now, rules hearts and lives, more truly than ever.
II. "For ever" means UNDER CHANGED FORMS LASTING THROUGH ALL HUMAN GENERATIONS. We must find what is the very essence of David's kingdom, for the notion of its eternity can properly only be applied to that. The essence is this—God's immediate rule of men through the administration of man. David's kingdom was this—the theocracy practically realized. Then all that belonged to the mere human form and order may change to meet the exigencies of changing ages; the essence would remain, and by-and-by appear in the theocracy of the Church, in the administration of the exalted Man Christ Jesus. We now are members of David's everlasting kingdom; since Christ's kingdom is essentially David's. In its central principle—its spiritual principle—of direct governmental relations with Jehovah, David's kingdom must last absolutely for ever and ever.
III." For ever" has this limitation—IN ITS EARTHLY FORM IT IS DEPENDENT ON THE ALLEGIANCE OF DAVID'S DESCENDANTS TO THE SPIRITUAL PRINCIPLE. So far as their earthly features are concerned, God's promises are always conditional. And the condition is always the same. It is loyalty, full loyalty, the obedient service of the truehearted. This point David anxiously impressed on his son Solomon (1 Chronicles 28:9, 1 Chronicles 28:10).
Work out the conditions of perpetuity still. "He that doeth the will of God abideth for ever." And show what is the assurance of our earthly and our heavenly "for ever." We shall live on here, we shall live on yonder, in what we have been for God, and done for him, in his grace and strength.—R.T.
1 Chronicles 17:24.-God's relation to his people. I. The relation which God bears to his people.
1. He has chosen them out of the world, which lieth in wickedness.
2. He has given himself to them in a peculiar way.
3. He avows that relation to them before the whole universe.
II. Inquire what, under that relation, we may expect at his hands.
1. The care of his providence.
2. The communication of his grace.
3. The manifestations of his love.
4. The possession of his glory.
III. What, under that relation, he is entitled to expect from us.
1. That we "be a people to him."
2. That we give ourselves to him, as he has given himself to us.
Conclude with two proposals:
1. That we, at this very hour, accept Jehovah as our God.
2. That we now consecrate ourselves to him as his people (Revelation C. Simeon, M.A.).—R.T.
1 Chronicles 17:26.-The faithful Promiser.
David pleads before God the fact of his having promised; he reminds God of his own Word. But he does more than this. He testifies his perfect confidence that the promise will be fulfilled because of what God's. "Thou, Lord, art God"—there is his rest. It is much to have received a gracious promise, but it is much more to have, and to trust, a "faithful Promiser." The promises help and comfort us; but we want to rise above even the promises, and find the "eternal life," and deep "heart-rest" of knowing God, and being able to say to him, "Now, Lord, thou art God."
I. THE VALUE OF A PROMISE DEPENDS UPON THE PROMISE-MAKER, This may be efficiently illustrated from our ordinary life-associations. Some men's promises we never heed, never depend upon, because we know them, and know that they promise hastily or thoughtlessly; or they have formed the habit of getting out of seeming difficulties by a promise which puts off the evil day. (This tradesmen too often do.) Other men's promises we implicitly trust, because we know them, and know that they count promises to be sacred, and only fail to keep them by some unexpected disabilities, or some physical impossibilities. It may be shown that the value of a promise does not depend on its subject or on its form; it would be no surer if confirmed with the most terrible oaths. It depends on the character first, and then on the ability, of him who makes it; and we inquire concerning him both can he perform and will he perform it? Our confidence or otherwise is in him; and it may be shown that the confidence rests very much more upon his character, which is the essential thing, than upon his mere ability, which is the accidental thing. We never really trouble over promises whose fulfilment circumstances may prevent. We feel the bitterness of broken promises when the failure reveals the weak will, or the unsound character of those in whom we have trusted. "Put not your trust in princes, nor in the son of man, in whom there is no help."
II. GOD'S PROMISES. GAIN THE INFINITE VALUE OF BEING FROM THE DIVINE PROMISE-MAKER. This is David's point of assurance, "Thou art God," and thou "hast promised," therefore in thy promise I put absolute and perfect confidence. And what is gathered up in this simple but most comprehensive expression, "Thou art God" I
1. "Thou art God" who hast been faithful. So the saints of all the ages testify. So David himself could both feel and say.
2. "Thou art God," and as God thou must be faithful. Show what is necessarily included in the very idea of God, and that faithfulness is absolutely essential. If we could show one broken Divine promise, we would dethrone God and make him take rank with fallible man. "Hath he spoken, and shall he not do it?"
3. We may advance to a higher region, and say, "Thou art God" who, in giving Christ, hast so kept the great promise as to assure all other promises. St. Paul forcibly argues, "He that spared not his own Son, but delivered him up for us all, how shall ha not with him also freely give us all things?" (Romans 8:32).
Then we may set forth how God's promises cover and hallow all our earthly life, coming into precise adaptation to all our infinitely varying circumstances and needs. And so we may walk and work in the light and cheerful joy of this confidence—all are trustworthy; all will gain wise and gracious fulfilment, since "he is faithful that promised," and he speaks calmly over our life's tumult, saying, "Be still, and know that I am God."—R.T.
1 Chronicles 17:27.-The blessedness of God's blessings.
David puts his desire and prayer into the one expressive word "bless," and that because he has such a full apprehension of what God's blessing is to his people. "For thou blessest, O Lord, and it shall be blessed for ever." Men ask for the summum bonum. David finds it in the enrichment and the satisfying of the Divine goodness. "The blessing of the Lord maketh rich." As the verse on which we are dwelling reads in 2 Samuel 7:29, "With thy blessing let the house of thy servant be blessed for ever." The word "bless" is used with great frequency in the Old Testament, and evidently with a variety of meanings. It is difficult to fix upon a definition of the term which will express the essential idea that underlies the diversity of its forms. A distinction, however, is made in Psalms 145:10, "All thy works shall praise thee, O Lord; and thy saints shall bless thee." From this choice of different terms we may learn that "bless" carries the idea of the intelligent agent who knows and loves the object with which he deals, and seeks for gracious adaptations to feeling as well as to need. If saints bless God, it means that they intelligently and lovingly apprehend the goodness of his dealings, and express their feelings of thankful love. If God blesses saints, it means that he intelligently considers their conditions, and finds and adapts grace precisely to their needs; and that whatsoever he does for them turns out to be for their ultimate good. We have come to use the term without due consideration, and as a mere formality. It often hides the fact that we have no precise petitions to present; and so we fall back upon the general prayer for blessing. We should be placed in extreme difficulty, if God were to say in reply to our prayer for blessing, "Say precisely what it is you want. Translate your word. Use exact terms. Ask for the very things which press upon your heart. For my blessing is this—'the supply of all your needs out of my riches in glory.'" It may be well to show further what God's blessing would be to a royal house or dynasty, and to a nation or people, noting the special features of that blessing as applied to David's house and kingdom.
I. "BLESS" STANDS FOR ALL KINDS OF REAL GOOD—without venturing to specify any. It may fittingly be used in prayer when we have no specific desires, and only want to run into the shadow of God's goodness. And it may be used when we are in difficulty, and do not even know what things we ought to ask. Sometimes we are afraid to ask definitely lest we should ask amiss; and then we may leave the form of the answer with God, only asking him to bless.
II. "BLESS" THROWS THE MATTER WHOLLY BACK ON THE PERSON FROM WHOM THE GOOD IS SOUGHT. Compare the cry of Esau, "Bless me, O my father!" He could not tell what to ask, but left the matter with his father, and with full confidence in the fatherly love. So for us to ask God to bless us should be the expression of our full submission and entire surrender to his wisdom and grace in fixing the form which the good shall take; so it may be—and should be—a fitting expression of the right attitude and spirit of God's people, who trust the whole matter of their temporal and spiritual good to him, and will not even seem to dictate to him. Enough for all true hearts to pray with David, "Let it please thee to bless us," "for with thy blessing shall the house of thy servant be blessed for ever."
III. THE BLESSINGS WHICH GOD FINDS, FOR THOSE WHO THUS FULLY TRUST HIM, MUST MAKE THEM INFINITELY BLESSED. The things God sends will make them blessed, and their gracious moral influence on such recipients will make them double blessings. Christ's miracles of healing were Divine blessings, and the healed ones were doubly blessed, in body and in soul. God's gifts and providences now become double blessings; they order and hallow our lives; they help to meeten us for the "inheritance of the saints in the light." God still blesses with the eternal blessings.—R.T.
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