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Now let us look at this matter fairly. Jesus Christ does not want to put us, as His disciples, in an artificial world. He has thought for us in the future and also in the present. He takes up the conditions of our life here, He takes up all the powers of our nature; and the truth which He reveals so asserts itself that when fully grasped and acted out the powers of our nature are most fully ordered and developed, the conditions of our life are most perfectly met. We are placed in certain circumstances, and Christ knows them. Christ would so teach us, so mould our nature, that we fulfil all the conditions of our earthly course in such a way as to be best prepared for entering on the fuller realities of the heavenly and eternal life. Patience, then, power of endurance, power of perseverance, is a necessary part of Christian character. Take one or two simple reminders and this will appear clearly enough. Men are in a condition of suffering in this world. Account for it as you may, expound the purpose of it as you may, the fact remains. Somehow or other we seem to be always playing at cross-purposes with ourselves. Who ever formed a plan and found no hindrance to the carrying of it out? And is it not in these smaller matters that our chief causes of discomfort lie? The big, thick clouds that altogether shut out the light from a man's life only gather once or twice perchance in his history. Yet all men have to suffer, and to suffer severely, from minor trials every day; and to meet these some firm, abiding principle regulating the life is needed. Does it not also suggest itself to you that the position in which Christianity puts a man in relation to God, to himself, wen, to things present and things future, is such as to require that he, at all events, of all men should be possessed of this grace of "patience," this energy of quiet perseverance. If it be a necessity in every-day life apart from Christianity, it is all the more a necessity to the Christian. He sees things to which other men are blind; he has burdens laid upon him which other men know nothing of; and he of all men must be specially strengthened to endure. A man takes a piece of rough iron and fines and hardens it into steel. It is sterner and stronger than it was in some respects, but is more susceptible in others. It will glitter with brilliant polish, but a breath can dim and tarnish it. The finely tempered sword must be kept ensheathed, or it will lose its lustre. So Christianity takes a man in his rough, natural state and refines his nature. He is stronger and yet more susceptible than he was before. It comes, then, to this alternative: he must be moved from the risk of danger, taken, in a word, out of the world, or he must have a new power of endurance given to him which will enable him to resist contaminating influence. A gardener takes a flower root; what it has of beauty is wild and fitful, it has many rough defects. He cultures it, and by care and scientific appliance he makes the same life bring forth more beautiful blossoms. But the plant has a fragile beauty; it cannot now weather the storm, it must be guarded against the nipping frost and the rude wind. So Christianity takes a man and puts such grace into his heart that his life bears flowers and fruit "unto holiness"; but he cannot bear unconsciously what he could before. It conies, then, to this alternative: that he must be removed from contact with the storms of this world's experience, or else he must have what the gardener cannot give his cherished plant, special and increased power to withstand and to patiently endure. So you see this grace of which Peter speaks, and which at first sight seems rather incongruous with the rest, is really a necessary and inherent part of the Divine life in man. Christianity would deal cruelly and fatally with us if "patience "were not inalienably connected with the life which it cherishes. But there are other points in which such necessity as I have asserted is clearly seen besides that arising from the keener susceptibility of the Christian. We set out with a high ideal. Our whole nature thrills with the new life that has begun to stir within us. The sense of deliverance is precious. We feel that new motives, new aims, new desires have come to us. Sin and misery have fled away; hope and joy and peace will fill our heart. Such happy life is to be for our constant enjoyment. Are these not the thoughts which fill the soul when it first passes from death unto life? Has such experience, then, been an unchanging one with you? Have you never been thrust back from what you thought a sure and safe position of advance? Sin does not lose its hold upon us all at once. We are weak, and only by patient perseverance can we be made strong. We are subject to temptation, and only by patient watching can we hope to escape. We are ignorant, and only by patient learning can we attain unto knowledge. A war is carried on within us in which the good principles do not come scatheless from the conflict. These rebuffs and disappointments and failures are sure to meet us. Our Master had to contend with evil, and led the way by His example of faith and patience to the inheritance of the promises: so must we persevere and endure unto the end.

(D. J. Hamer.)

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KJV: And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;

WEB: Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge;