hardening and sharpening. Spring comes: the thorn does not drop off, and it does not soften; there it is, as uncompromising as ever; but half-way up appear two brown furry balls, mere specks at first, that break at last--straight out of last year's thorn--into a blaze of fragrant golden glory.

See this bit of gorse-bush. The whole year round the thorn has been hardening and sharpening. Spring comes: the thorn does not drop off, and it does not soften; there it is, as uncompromising as ever; but half-way up appear two brown furry balls, mere specks at first, that break at last--straight out of last year's thorn--into a blaze of fragrant golden glory.

"Now no chastening for the present seemeth to be joyous, but grievous; nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them that are exercised thereby." Never mind if the trouble shews no sign of giving way: it is just when it seems most hopelessly unyielding, holding on through the spring days, alive and strong, it is then that the tiny buds appear that soon will clothe it with glory. Take the very hardest thing in your life--the place of difficulty, outward or inward, and expect God to triumph gloriously in that very spot. Just there He can bring your soul into blossom!

And so the spring-time expands, till it passes once more into the shadow of Calvary. For the blessedness of receiving is not all that God has for us: a new world lies beyond--a world of giving: a giving first to God in surrender, then to man in sacrifice.

A flower that stops short at its flowering misses its purpose. We were created for more than our own spiritual development; reproduction, not mere development, is the goal of matured being--reproduction in other lives. There is a tendency in some characters, running parallel to the high cultivation that spends its whole energy on the production of bloom at the expense of seed. The flowers that are bent on perfecting themselves, by becoming double, end in barrenness, and a like barrenness comes to the soul whose interests are all concentrated upon its own spiritual well-being, heedless of the needs around. The true, ideal flower is the one that uses its gifts as means to an end; the brightness and sweetness are not for its own glory; they are but to attract the bees and butterflies that will fertilise and make it fruitful. All may go when the work is done--"it is more blessed to give than to receive."

And we ourselves are "saved to save"--we are made to give--to let everything go if only we may have more to give. The pebble takes in all the rays of light that fall on it, but the diamond flashes them out again: every little facet is a means, not simply of drinking more in, but of giving more out. The unearthly loveliness of the opal arises from the same process, carried on within the stone: the microscope shows it to be shattered through and through with numberless fissures that catch and refract and radiate every ray that they can seize.

Yes, there lies before us a beautiful possible life--one that shall have a passion for giving: that shall be poured forth to God--spent out for man: that shall be consecrated "for the hardest work and the darkest sinners." But how are we to enter in? How are we to escape from the self-life that holds us, even after the sin-life has loosed its grasp?

Back to the Cross: not only from the world of condemnation and from the world of sinning does it free us as we accept it, but from the power of outward things and from the thraldom of self: not only does it open the door into the world of acquittal, and again into that of holiness, but yet again into the new realm of surrender, and thence into that of sacrifice. For the essential idea of the Cross is a life lost to be found again in those around.

Let us look at God's picturing. As the plant develops there comes a fresh stage of yielding. At first it was only the dead, disfiguring leaves that had to go--now it is the fair new petals: they must fall, and for no visible reason--no one seems enriched by the stripping.

And the first step into the realm of giving is a like surrender--not manward, but Godward: an utter yielding of our best. So long as our idea of surrender is limited to the renouncing of unlawful things, we have never grasped its true meaning: that is not worthy of the name for "no polluted thing" can be offered.

The life lost on the Cross was not a sinful one--the treasure poured forth there was God-given, God-blessed treasure, lawful and right to be kept: only that there was the life of the world at stake!

Look at this buttercup as it begins to learn its new lesson. The little hands of the calyx clasp tightly in the bud, round the beautiful petals; in the young flower their grasp grows more elastic--loosening somewhat in the daytime, but keeping the power of contracting, able to close in again during a rainstorm, or when night comes on. But see the central flower, which has reached its maturity. The calyx hands have unclasped utterly now--they have folded themselves back, past all power of closing again upon the petals, leaving the golden crown free to float away when God's time comes.

Have we learned the buttercup's lesson yet? Are our hands off the very blossom of our life? Are all things--even the treasures that He has sanctified--held loosely, ready to be parted with, without a struggle, when He asks for them?

It is not in the partial relaxing of grasp, with power to take back again, that this fresh victory of death is won: it is won when that very power of taking back is yielded; when our hands, like the little calyx hands of God's buttercups, are not only taken off, but folded behind our back in utter abandonment. Death means a loosened grasp--loosened beyond all power of grasping again.

And it is no strange thing that happens to us, if God takes us at our word, and strips us for a while of all that made life beautiful. It may be outward things--bodily comfort, leisure, culture, reputation, friendships--that have to drift away as our hands refuse to clasp on anything but God's will for us. Or it may be on our inner life that the stripping falls, and we have to leave the sunny lands of spiritual enjoyment for one after another of temptation's battlefields, where every inch of our foothold has to be tested, where even, it may seem to give way--till no experience, no resting-place remains to us in heaven or earth but God Himself--till we are "wrecked upon God."

Have faith, like the flowers, to let the old things go. Earn His beatitude, His "Blessed is he, whosoever shall not be offended in Me"--"the beatitude of the trusting," as it has well been called--even if you have to earn it like John the Baptist in an hour of desolation. You have told Him that you want Him only. Are you ready to ratify the words when His emptying begins to come? Is God enough? Is it still "My God" that you cry, even as Jesus cried when nothing else was left Him?

Yes, practical death with Him to lawful things is just letting go, even as He on the Cross let go all but God. It is not to be reached by struggling for it, but simply by yielding as the body yields at last to the physical