Too Old to Be Useful

“Well, it is a pleasant sight to see young people actively engaged in doing good!” said an old lady, as she watched from her parlor window some of her grand-children setting forth on their weekly errands of mercy to the poor and afflicted.

Yes; it was a pleasant sight to look upon these youthful Christians, full of health and energy, devoting their time and their talents to the service of God and the welfare of their fellow-creatures; and yet the old lady sighed as she finished her sentence, and did not seem quite comfortable. Why? Listen to what she is saying now:

“Ah, I was once as busy as any of them. I could take a class in the Sunday-school, and visit the poor, and collect for the missionary society; but now I am forced to be idle and useless. My strength and my senses are gradually forsaking me; and I am but a worn-out and unprofitable servant. But come, I must not complain; I have had my share in these good works in bygone days, and I must be content to lie by now and let others labor; for I am too old to be of any use.”

Was the old lady right? She meant what she said, and she meant well. She was trying to bear with patience and resignation her unavoidable exclusion from the charitable engagements of her young relatives; but old people as well as young sometimes have mistaken ideas; and it is possible that the old lady was not quite so clear upon the subject of Christian usefulness as we should like our readers to be.

It is true that the aged cannot work in God’s vineyard as they used to do before infirmity or ill-health disabled them for active service — but still they are not too old to be useful.

Too old to be useful! Such words are a libel upon their characters — an insult to their capabilities. It cannot be that any Christian is continued upon earth who has not something to do — as well as to suffer for his Master. Look at the closing days of the venerable Eliot, the first missionary to the American Indians. On the day of his death, when in his eightieth year, he was found teaching the alphabet to an Indian child at his bedside. “Why not rest from your labors, now?” said a friend. “Because,” said the venerable man, “I have prayed to God to make me useful in my sphere, and he has heard my prayer; for now that I can no longer preach, he leaves me strength enough to teach this poor child this alphabet.”

Eighty years of age and bed-ridden! Who after this can plead their inability to do good? Who will not rather gather up their remaining time and talents and devote them to God’s service? Like the widow’s mite, your offering may seem poor and small; you are almost ashamed to cast it into the treasury; but bring it without hesitation — nay with gladness. What could give you more? it is your all; and your feeble efforts will meet with kind and gracious acknowledgment from a loving Savior, who said, “She has done what she could!”

Oh, it is so delightful to labor for Christ that the true-hearted Christian would gladly keep on as Eliot did to the last. Rev. John Campbell, of Kingsland, went one morning to attend an early committee meeting of a religious society. On his way up-stairs he found an old friend, remarkable for his devotedness to the cause of Christ, leaning on the banister which led to the room, and unable to proceed from a difficulty of breathing.

“What! are you here, Mr. T? How could you venture in your state of health? You have attended our meetings for a long time, and you should now leave the work for younger men.”

His friend looked up with a cheerful smile, and replied, with characteristic energy, “Oh, Johnny, Johnny, man, it is hard to give up working in the service of such a Master.”

How cheering then is the thought that the aged have still opportunities of usefulness afforded them! Suppose we remind our readers of a few ways in which they have it in their power to benefit others.

Well, some of you, perhaps, who cannot walk about and visit your neighbors, might send them a little tract and book occasionally. A person dies in your street — a child is born in the next house — a worldly family opposite are in trouble — a gentleman has met with an accident —  — all these, and many others, are occasions when “a little messenger of mercy” might speak “a word in season.” Listen to the following fact:

A man who was keeper of one of the locks on the Grand Junction Canal lived for many years apparently without any religious feelings. He possessed much personal kindness, and had been the means of saving at least twelve people from a watery grave, some of whom had plunged into the stream in seasons of frantic sorrow. In the summer of 1841 poor Matthew met with a severe accident, and was removed to the London Hospital. After he had been there a few days, he received a letter by post — of which the following is a copy — enclosing a tract entitled “Today!”

“You have suffered greatly, my friend; your poor body calls for help and sympathy, and in the hospital you are mercifully attended to, as you could not be at home. How is it with your precious soul? Are you fit to die? Had your sufferings caused instant death, where would your soul have been? Where, my friend? Where? In Heaven — or in Hell? Do think of this inquiry, and read the tract I enclose. Do not neglect this friendly warning — but attend to it while it is yet with you called ‘Today.’ Oh! what a mercy you were spared yet a little longer! May it be for the salvation of your precious soul. The Lord Jesus is able and willing to save all who feel their need of his salvation. Pray, then, afflicted friend, for the Holy Spirit to show you your need of mercy, and of the precious blood of the Lord Jesus Christ to cleanse you from your sins, and to obtain your acceptance with God. This tract was written by a gentleman seventy years old. May the Lord make it a blessing to your soul. He is able and willing to save you from going to Hell, and willing to prepare you for the holiness and happiness of Heaven. — Farewell.”

There was no signature to the letter; it bore the “Stroudwater” postmark — but Matthew knew no one residing there. However, the perusal of the letter induced him to read the tract; the Holy Spirit blessed it to his conversion; and he became a consistent Christian. He wished very much that he could find out who had sent him the tract; and a kind friend to whom this interesting fact was mentioned thought that he knew the person from whom it came. He wrote accordingly, and received the following note, which proved that his conjecture was right:

“My dear sir: It was in hours of weakness, and during a long detention from the house of the Lord, that I was directed one Sabbath-day to write the letter to which you refer. It used to be a saying with myself, to myself, on doing any such thing, ‘Well, I have cast one grain more of the good seed of the kingdom into the field of the world — that world which still lies in wickedness,’ I bless the Lord he permitted me to cast in that grain, and I praise him still more that he caused it to germinate and bring forth fruit. Glory be to his holy name, that he has seen fit to glorify the riches of his grace in the salvation of a soul by means in themselves so weak and poor. Several other such grains have been cast into the field of the world. Oh, that it may please the Lord to cause them to be fruitful also!”

Now, reader, let the example of this pious invalid win you in some measure to follow it. It does not, you see, require much money, much talent, much influence, or much strength to be useful. A few kind words written, or a good tract enclosed to an acquaintance or even to a stranger, may be the appointed channel through which God’s grace shall flow into their seals. “Cast your bread upon the waters: for you shall find it after many days.”

Then there is the influence which you may exert over children and young people. Not by fault-finding, or selfish requirements, or sarcastic observations; but by kind words, persuasive advice, and affectionate treatment. Your little grand-children, or your elder nephews and nieces, as they cluster round your cheerful fireside, may drink in many a gentle lesson which shall guide them in after years. If you have not any youthful relatives, you can cultivate the acquaintance of the children of your friends and neighbors. It is a lovely sight to see old age and youth sweetly blending together — old age tempering the gaiety of youth, and youth brightening the gravity of old age. The ivy adorns the oak — and the oak supports the ivy. “But young people,” you may say, “are so self-willed and conceited; they think they are as wise as old folks.” It is often too true — but bear with them; we have all been young in our time; and it is astonishing how grateful even the most independent among them are for a real and warm-hearted interest in their welfare. You may influence them strongly, if you are only kind in purpose and judicious in practice.

Sympathize with them in their joys and their sorrows. Show them that increase of years does not necessarily blunt the feelings or narrow the affections; that the pilgrim who has almost reached his welcome and long-expected resting-place does not forget or despise those who have but lately set out on their toilsome journey. Speak to them of your own experience of actual life; of the mental and moral discipline which you have endured; of the difficulties in the path of duty which you have met and conquered; of the comfort which has sustained you in the hour of trial and bereavement. Simple facts are more impressive than mere advice. Quietly but deeply they sink into the memory, arousing no opposition, exciting no argument; in time of need they will be remembered and turned to good account. You may thus be the honored instrument of guiding some wayward and careless heart to true peace and happiness; of imparting right principles which shall steer some perplexed spirit across the rough sea of temptation; of forming the character of those who are destined in coming years to exercise great moral power over their fellow-creatures. You may not — you will not — live to behold those happy results of your patient and prayerful efforts; but when those who die in the Lord rest from their labors, their works follow them.

An aged man carefully planted several fruit-trees in his garden, that they might grow up for the use and benefit of posterity; so may you cast into human hearts, that precious seed which will germinate and spring forth and bless the world long after you have departed to your rest. The destiny of future generations may be linked with your Christian endeavor. God grant that you may fully appreciate and fulfill your peculiar mission to the young.

But perhaps the best way in which the aged Christian — yes, and any Christian — can benefit others, is by the purity and loveliness of his example. You cannot now do much or say much for the good of your fellow-creatures; but “nothing speaks so loudly as the silent eloquence of a holy and consistent life;” nothing exercises such gentle and yet such powerful influence over the mind, as the example of one whom we love and respect. It is a practical and perpetual sermon.

Look into that quiet and half-darkened room. In the large easy-chair sits an aged lady. She is confined by constant ailment to her chair, for she cannot move herself without assistance. Her friends are forbidden to see her, as the least excitement proves injurious; and therefore a skillful nurse and a loving-hearted daughter are her only associates. But she does not wish for society; incessant pain renders her unable to converse much, and the exertion of speaking but a few words fatigues her sadly. Poor lady! the days have indeed come in which she has no pleasure; the grasshopper is become a burden; desire has failed; and fears are in the way. Her life has been a life full of good works; and now, withdrawn forever from her loved occupations, she must solace herself with the beautiful thought, “They also serve, who only stand and wait.” It is a beautiful thought; she knows its truth; she feels its preciousness; her daily, constant prayer is, “May Your will be done.”

Yet you must not imagine that her career of usefulness has ended — that it found its termination in that sick room. No; in that limited sphere, during that lingering illness, she has, perhaps, done more good than you or I have effected in our lifetime. How? That kind servant who waits upon her has lately grown thoughtful and pious, and she traces the happy change in her views and in her feelings to the sweet example of her dear mistress; not to her counsels, not to her persuasions — but to her example. She witnessed her patience, her fortitude, her serenity, her faith in Christ, her readiness to depart; and she felt how valuable that religion must be which could give such peace in life, such hope in death. She determined, with God’s help, to make that religion her own; and now her mistress’ last hours are cheered by the delightful knowledge that her grateful attendant has chosen that good part which shall not be taken away from her.

Glance now inside that lowly almshouse. There dwells a venerable man whose snow-white locks, bended frame, and tottering steps are plain indications that his physical energies are rapidly declining. Is he too old or too infirm to be useful? Almost, so far as active service is concerned, for he is both palsied and half blind; but the light of his example shines brightly still, and sheds a holy radiance on all who come within its reach. His upright conduct, his cheerful demeanor, his kind feelings, and his Heaven-like spirit — are perpetual living lessons to his neighbors and friends. More than one thoughtless visitor has left his humble abode with the impression, “Well, there is such a thing as real religion; I wish I were as good and as happy as that old man is.” And many wavering or weary Christians have been strengthened for their earnest conflict through the remembrance of the simple faith and devotedness of this aged servant of God.

Does your life, your example, thus influence others for good? Are you an epistle known and read of all men? Does your character and conduct commend the religion of Christ? Is it your daily endeavor to “adorn” as well as profess the doctrine of God your Savior? Every Christian should look well to his example; it effects far more than his words, however well-chosen and well-expressed those words may be. But especially should the aged believer be careful to let his light shine brightly and steadily before men, because his sphere of usefulness being limited, he should make the most of those means which are still within his reach; and because soon, very soon, “the night comes,” and then his opportunities on earth will be closed forever.

There is one other way that we must not overlook, in which the aged Christian may advance Christ’s kingdom in the world, and that way is intercessory prayer. Weak and infirm, you may be unable to converse about religion; poor, perhaps, in this world’s riches, it is not in your power to relieve the wants of the needy; but amidst your feebleness and your poverty — you can shut your door and pray to your Father who sees in secret. You can implore . . .
his support for the distressed; 
his sympathy for the sorrowful; 
his aid for the helpless;
his instruction for the ignorant; 
his pardon for the sinful; 
his grace for the undeserving.

You can plead with him on behalf of the heathen at home, and the heathen abroad. You can supplicate his blessing both for the queen upon her throne and the peasant in his cottage. Abraham interceded for Sodom; Job for his children; Moses for the Israelites; Jacob for his grandsons; the disciples for their persecuted brethren; the apostle for his beloved converts. Catch their spirit; follow in their steps; add to their success. “The effectual, fervent prayer of a righteous man avails much.”

It is impossible to tell how richly the healthful dew of God’s grace may rest upon parched and barren hearts; or how appropriately the gifts of his providence may be given to the abodes of poverty and need, through the instrumentality of those heartfelt petitions which you offer at the throne of grace. Eternity alone will fully disclose the blessings which have been linked with intercessory prayer.

Aged Christian! mourn not that your opportunities of usefulness are so few; rather rejoice that you are still permitted to have a place among the laborers in Christ’s vineyard. Your department is a retired one; your employment is easy; but your path is marked out for you by the Master whom you serve. In wise considerateness he appoints to each laborer his position and his duties; and to all who honestly perform the work which he assigns — be it great or be it small — he will address those gracious words of commendation, “Well done, good and faithful servant — enter you into the joy of your Lord!”

Yet you cannot but sigh sometimes when you reflect how little you are really able to do for the honor of God and the good of your fellow-men; your best services are so imperfect, your holiest efforts are so defiled. As life advances, you grow better acquainted with your own motives, and more enlightened respecting God’s character and will; and the inevitable result is that you are humbled under the increasing consciousness of your sinfulness and your failures. Oh if you could but serve God as you desire to do! How unwearied, how unselfish, how unlimited would be your joyful obedience!

Wait awhile, and your longings shall be satisfied. In Heaven there will be no feebleness to retard your efforts, no imperfection to sully your actions. “His servants shall serve him.” Without one difficulty or defect, they shall fulfill his varied behests and do his will. And as angels are now ministering spirits for the heirs of salvation, it is not improbable that glorified Christians will be frequently engaged on some errand of love to God’s intelligent creatures. How welcome is this idea to those who feel half sorry when they consider that their work on earth is so near its close!

Anonymous


One of the secrets of happy and beautiful life!

(J.R. Miller)

“As your days–so shall your strength be!” Deuteronomy 33:25

One of the secrets of happy and beautiful life, is to live one day at a time. Really, we never have anything to do any day–but the bit of God’s will for that day. If we do that well–we have absolutely nothing else to do.

Time is given to us in days. It was so from the beginning. This breaking up of time into little daily portions means a great deal more than we are accustomed to think. For one thing, it illustrates the gentleness and goodness of God. It would have made life intolerably burdensome if a year, instead of a day–had been the unit of division. It would have been hard to carry a heavy load, to endure a great sorrow, or to keep on at a hard duty–for such a long stretch of time. How dreary our common task-work would be–if there were no breaks in it, if we had to keep our hand to the plough for a whole year! We never could go on with our struggles, our battles, our suffering–if night did not mercifully settle down with its darkness, and bid us rest and renew our strength. 

We do not understand how great a mercy there is for us in the briefness of our short days. If they were even twice as long as they are–life would be intolerable! Many a time when the sun goes down–we feel that we could scarcely have gone another step. We would have fainted in defeat–if the summons to rest had not come just when it did.

We see the graciousness of the divine thoughtfulness in giving us time in periods of little days, which we can easily get through with–and not in great years, in which we would faint and fall by the way. It makes it possible for us to go on through all the long years and not to be overwrought, for we never have given to us at any one time–more than we can do between the morning and the evening.

If we learn well the lesson of living just one day at a time, without anxiety for either yesterday or tomorrow, we shall have found one of the great secrets of Christian peace. That is the way God teaches us to live. That is the lesson both of the Bible and of nature. If we learn it, it will cure us of all anxiety; it will save us from all feverish haste; it will enable us to live sweetly in any experience.

Downloaded from Grace Gems – A Treasury of Ageless, Sovereign Grace, Devotional Writings

 

 

3 Simple Rules For Listing to a Sermon

It is not enough that we go to church and hear a sermons. We may do so for fifty years, and be nothing better, but rather worse. “Take heed,” says our Lord, “how you hear.” Would anyone know how to hear properly? Then let them lay to heart three simple rules.

We must hear with FAITH, believing implicitly that every word of God is true, and shall stand. The word in the old time did not profit the Jews, since it was “not mixed with faith in those who heard it (Heb. 4:2).

We must hear with REVERENCE, remembering constantly that the Bible is the book of God. This was the habit of the Thessalonians. They received Paul’s messages, “not as the word of men, but the word of God” (Thess. 2:13).

We must hear with PRAYER, praying for God’s blessing before the sermon is preached, praying for God’s blessing again when the sermon over. Here lies the rand defect of the hearing of many. They ask no blessing, and so they have none. The sermon passes through their minds like water through a leaky vessel, and leaves nothing behind.

Summary

Let us bear these rules in mind every Sunday morning, before we go to hear the Word of God preached. Let us not rush into God’s presence careless, reckless, and unprepared, as if it mattered not in what way such work was done. Let us carry with us faith, reverence, and prayer. If these three are our companions, we will hear with profit, and return with praise.


But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen. (II Peter 3:18)

True grace is progressive, of a spreading, growing nature. It is with grace as it is with light: first, there is the daybreak; then it shines brighter to the full noonday. The saints are not only compared to stars for their light, but to trees for their growth (Isa. 61:3; Hos. 14:5) A good Christian is not like Hezekiah’s sun that went backwards, nor Joshua’s sun that stood still, but is always advancing in holiness, and increasing with the increase of God.…. (T. Watson)

The growth of grace is the best evidence of the truth of grace. Things that have not life will not grow. A stake in a hedge will not grow. But a plant that hath vegetative life will grow. The growing of grace shows it to be alive in the soul.…. (T. Watson)

Christian, as ever you would stir up others to exalt the God of grace, look to the exercise and improvement of your own graces. When poor servants live in a family, and see the faith and love and wisdom and patience and humility of a master, shinning like the stars in heaven, it draws forth their hearts to bless the Lord that ever they came into such a family…. When men’s graces shine as Moses’ face did, when their life, as one speaketh of Joseph’s life, is a very heaven, sparkling with virtues as so many bright starts, how much others are stirred up to glorify God, and cry, “These are Christians indeed! These are an honour to their God, a crown to their Christ, and a credit to their gospel! Oh, if they were all such, we would be Christians, too!….. (Thomas Brooks)

The right manner of growth is to grow less in one’s own eyes. “I am a worm and no man” (Psalm 22:16). The sight of corruption and ignorance makes a Christian grow into a dislike of himself. He doth vanish in his own eyes. Job abhorred himself in dust (Job 42:6). This is good to grow out of conceit with oneself….. (T. Watson)

In is a sign of not growing in grace, when we are less troubled about sin. Time was when the least sin did grieve us (as the least hair makes the eye weep), but if he neglected closet prayer; now he can omit family prayer. Time was when vain thoughts did not trouble him; now he is not troubled for loose practice. There is a sad declension in religion, and grace is so far from growing that we can hardly perceive its pulse to beat….. (T. Watson)

If now you would be rich in graces, look to your walking. It is not the knowing soul, nor the talking soul, but the close-walking soul, the obediential soul, that is rich. Others may be rich in notions, but none so rich in spiritual experience, and in all holy and heavenly graces, as close walking Christians….. (Thomas Brooks) 

It is a sign of not growing in grace, when we grow more worldly. Perhaps once we were mounted into higher orbits, we did set out our hearts on things above and speak the language of Canaan. But now our minds are taken off heaven, we dig our comforts out of these lower mines, and with Satan compass the earth. It is a sign we are going downhill apace, and our grace is in a consumption. It is observable when nature decays, and people are near dying, they grow more stooping. And truly when men’s hearts grow more stooping to the earth, and they can hardly lift up themselves to an heavenly thought, if grace be not dead, yet it is ready to die….(T. Watson)

Experience will tell every Christian that the more strictly and closely and constantly he walketh with God, the stronger he groweth in duty. Infused habits are advantaged by exercise. As the fire that kindled the wood for sacrifice upon the alter first came down from heaven, but then was to be kept alive by the care and labour of the priests, so the habits of spiritual grace are indeed infused from God, and most be maintained by daily influences from God, yet with a concurrence also of our own labours, in waiting upon God, and exercising ourselves with godliness; and the more a Christian doth so exercise himself, the more strong he shall grow. (Collings on Providence)  

Let them be thy choicest companions, that have made Christ their chiefest companion. Do not so much eye the outsides of men as their inside: look most to their internal worth. Many persons have their eyes upon the external grab of a professor. But give me a Christian that minds the internal worth of persons, that makes such as are most filled with the fullness of God his choicest and chiefest companions….(T. Brooks)

Christians may be growing when they think they do not grow. “There is that maketh himself poor, yet he is rich” (Prov. 13:7). The sight that Christians have of their defects in grace, and their thirst after greater measures of grace, makes them think they do not grow. He who covets a great estate, because he hath not so much as he desires, thinks himself poor… (Thomas Watson)

Souls may be rich in grace, and yet not know it, not perceive it. The heir is heir to a crown or a great estate, but knows it not. Moses’ face did shine, and others saw it, but he perceived it not. So many a precious soul is rich in grace, and others see it and know it and bless God for it, and yet the poor soul perceives it not. Sometimes this arises from the soul’s strong desires of spiritual riches. The strength of the soul’s desires after spiritual riches doth often take away the very sense of growing spiritually rich, yet they cannot perceive it, they cannot believe it. It is just so with many a precious Christian: his desires after spiritual riches are so strong, that they take away the very sense of his growing rich in spirituals. Many Christians have much worth within them, but they see it not. It was a good man that said, “The Lord was in this place and I knew it not.” Again, this ariseth sometimes from men neglecting to cast up their accounts. Many men thrive and grow rich, and yet, by neglecting to cast up their accounts, they cannot tell whether they go forward or backward. It is so with many precious souls. Again, this ariseth sometimes from the soul’s too frequent casting up of its accounts. If a man should cast up his accounts once a week, or once a month, he may not be able to discern that he doth grow rich, and yet he may grow rich. But let him compare one year with another, and he shall clearly see that he doth grow rich. Again, this sometimes ariseth from the soul’s mistakes in casting up its accounts. The soul many times mistakes; it is in a hurry, and then it puts down ten for a hundred for a thousand. Look, as hypocrites put down their counters for gold, their pence for pounds, and always prize themselves above the market, so sincere souls do often put down their pound for pence, their thousands for hundreds, and still prize themselves below the market.     (T. Brooks)  
                                                            J. C. Ryle, Holiness pp.95-97

 

 

James Smith (1802-1862) “Come near unto me.” Isaiah xlviii.16

THE believer’s happiness and Jehovah’s pleasure are united; we are only happy as we are near to Him, and He is only pleased as we cleave unto Him. He has taken us into a near relationship as His children, people, and beloved bride. He has represented our union by the most striking figures, the branch in the vine, the member with the head, and the building with the foundation. He has made His name our strong tower. His Son our fountain of supply, and His secret places our home. In living near to Him, we enjoy the sweetest comforts; possess unutterable peace; realize the fullest liberty; and find safety and rest. Our assurance, light, holiness, and strength come from His presence, our misery, wretchedness, and woe, from living at a distance from Him. He invites us this morning, as Jacob did his beloved son, 2Come near unto me.” He intends to bless us, as that patriarch did his child; to discover Himself unto us; to shew us His covenant and secret; to make us understand His will and word; to preserve us from all evil, fill us with grace, and conform us to His image. O Saviour, be near to me this day, and keep me near to thee!

When trials vex my doubting mind,
Jesus to Thy dear wounds I’ll flee;
No shelter can I elsewhere find,
No peace or comfort but in Thee;
To Thee my cause I recommend,
On Thee for future grace depend.  

“Taken from: “Daily Remembrancer Morning and Evening”

Please Contniue

 

Collection of Quotations

The Larger Catechism of the Westminster Assembly

Q. 196 What doth the conclusion of the Lord’s Prayer teach us?

A. The conclusion of the Lord’s Prayer, (which is, For thine is the kingdom, and the power, and the glory, for ever. Amen.) teacheth us to enforce our petitions with arguments, which are to be taken, not from any worthiness in ourselves, or in any other creature, but from God; and with our prayers to join praises, ascribing to God alone eternal sovereignty, omnipotency, and glorious excellency; in regard whereof, as he is able and willing to help us, so we by faith are emboldened to plead with him that he would, and quietly to rely upon him, that he will fulfil our requests. And, to testify this our desire and assurance, we say, Amen.

Q. 195. What do we pray for in the sixth petition?
A.
In the sixth petition, (which is, And lead us not into temptation, but deliver us from evil,) acknowledging, that the
most wise, righteous, and gracious God, for divers holy and just ends, may so order things, that we may be assaulted, foiled, and for a time led captive by temptations; that Satan, the world, and the flesh, are ready powerfully to draw us aside, and ensnare us; and that we, even after the pardon of our sins, by reason of our corruption, weakness, and want of watchfulness, are not only subject to be tempted, and forward to expose ourselves unto temptations, but also of ourselves unable and unwilling to resist them, to recover out of them, and to improve them; and worthy to be left under the power of them: we pray, that God would so overrule the world and all in it, subdue the flesh, and restrain Satan, order all things, bestow and bless all means of grace, and quicken us to watchfulness in the use of them, that we and all his people may by his providence be kept from being tempted to sin; or, if tempted, that by his Spirit we may be powerfully supported and enabled to stand in the hour of temptation; or when fallen, raised again and recovered out of it, and have a sanctified use and improvement thereof: that our sanctification and salvation may be perfected, Satan trodden under our feet, and we fully freed from sin, temptation, and all evil, forever.

Q. 194. What do we pray for in the fifth petition?
A. In the fifth petition, (which is, Forgive us our debts, as we forgive our debtors,) acknowledging, that we and all others are guilty both of original and actual sin, and thereby become debtors to the justice of God; and that neither we, nor any other creature, can make the least satisfaction for that debt: we pray for ourselves and others, that God of his free grace would, through the obedience and satisfaction of Christ, apprehended and applied by faith, acquit us both from the guilt and punishment of sin, accept us in his Beloved; continue his favour and grace to us, pardon our daily failings, and fill us with peace and joy, in giving us daily more and more assurance of forgiveness; which we are the rather emboldened to ask, and encouraged to expect, when we have this testimony in ourselves, that we from the heart forgive others their offenses.

Q. 193. What do we pray for in the fourth petition?
A. In the fourth petition,(which is, Give us this day our daily bread,) acknowledging, that in Adam, and by our own sin, we have forfeited our right to all the outward blessings of this life, and deserve to be wholly deprived of them by God, and to have them cursed to us in the use of them; and that neither they of themselves are able to sustain us, nor we to merit, or by our own industry to procure them; but prone to desire, get, and use them unlawfully: we pray for ourselves and others, that both they and we, waiting upon the providence of God from day to day in the use of lawful means, may, of his free gift, and as to his fatherly wisdom shall seem best, enjoy a competent portion of them; and have the same continued and blessed unto us in our holy and comfortable use of them, and contentment in them; and be kept from all things that are contrary to our temporal support and comfort. 

Q. 192. What do we pray for in the third petition?
A. In the third petition, (which is, Thy will be done in earth as it is in heaven,) acknowledging, that by nature we and all men are not only utterly unable and unwilling to know and do the will of God, but prone to rebel against his Word, to repine and murmur against his providence, and wholly inclined to do the will of the flesh, and of the devil: we pray, that God would by his Spirit take away from ourselves and others all blindness, weakness, indisposedness, and perverseness of heart; and by his grace make us able and willing to know, do, and submit to his will in all things, with the like humility, cheerfulness, faithfulness, diligence, zeal, sincerity, and constancy, as the angels do in heaven.

Q. 191. What do we pray for in the second petition?
A. In the second petition, (which is, Thy kingdom come,) acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan, we pray, that the kingdom of sin and Satan may be destroyed, the gospel propagated throughout the world, the Jews called, the fullness of the Gentiles brought in; the church furnished with all gospel-officers and ordinances, purged from corruption, countenanced and maintained by the civil magistrate: that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet in their sins, and the confirming, comforting, and building up of those that are already converted: that Christ would rule in our hearts here, and hasten the time of his second coming, and our reigning with him forever: and that he would be pleased so to exercise the kingdom of his power in all the world, as may best conduce to these ends.

Q. 190. What do we pray for in the first petition?
A. In the first petition, (which is, Hallowed by thy name,) acknowledging the utter inability and indisposition that is in ourselves and all men to honor God aright, we pray, that God would by his grace enable and incline us and others to know, to acknowledge, and highly to esteem him, his titles, attributes, ordinances, Word, works, and whatsoever he is pleased to make himself known by; and to glorify him in thought, word, and deed: that he would prevent and remove atheism, ignorance, idolatry, profaneness, and whatsoever is dishonorable to him; and, by his overruling providence, direct and dispose of all things to his own glory.

Q. 103
What is the first commandment?
A. The first commandment is, Thou shalt no other gods before me.

Q. 104. 
What are the duties required in the first commandment?
A. The duties required in the first commandment are, the knowing and acknowledging of God to be the only true God, and our God. , and to worship and glorify him accordingly, by thinking meditating, remembering, highly esteeming, honouring, adoring, choosing, desiring, fearing him; believing him; trusting, hoping, delighting, rejoicing in him; being zealous for him; calling upon him, giving all praise and thanks, and yielding all obedience and submission to him with the whole man; being careful in all things to please him, and sorrowful when in
any thing he is offended; and walking humbly with him.

Q. 105 What sins are forbidden in the first commandment?
A. The sins forbidden in the first commandment, are, Atheism, in denying or not having a God; Idolatry, in having or worshipping more gods than one, or any with or instead of the true God; the not having and avouching him for God, and our God; the omission or neglect of any thing due to him, required in this commandment; ignorance, forgetfulness, misapprehensions, false opinions, unworthy and wicked thoughts of him; bold and curious searching into his secrets; all profaneness, hatred of God; self-love, self-seeking, and all other inordinate and immoderate setting of our mind, will, or affections upon other things, and taking them off from him in whole or in part; vain credulity, unbelief, heresy, misbelief, distrust, despair, incorrigibleness, and insensibleness under judgments, hardness of heart, pride, presumption, carnal security, tempting of God; using unlawful means; and trusting in lawful means; carnal delights and joys; corrupt, blind, and indiscreet zeal; lukewarmness, and deadness in the things of God; estranging ourselves, and apostatizing from God; praying, or giving any religious worship to saints, angels, or any other creatures; all compacts and consulting with the devil, and hearkening to his suggestions; making men the lords of our faith and conscience; slighting and despising God and his commandments; resting and grieving of his Spirit, discontent and impatience at his dispensations, charging him foolishly for the evil he inflicts on us ; and ascribing the praise of any good we either are, have, or can do, to fortune, idols, ourselves, or any other creature.

Q. 109. What are the sins forbidden in the second commandment?
A. The sins forbidden in the second commandment are, all devising, counselling, commanding, using, and anywise approving, any religious worship not instituted by God himself; tolerating a false religion; the making any representation of God, of all or of any of the three persons, either inwardly in our mind, or outwardly in any kind of image or likeness of any creature whatsoever; all worshipping of it, or God in it or by it; the making of any representation of feigned deities, and all worship of them, or service belonging to them; all superstitious devices, corrupting the worship of God, adding to it, or taking from it, whether invented and taken up of ourselves, or received by tradition from others, though under the title of antiquity, custom, devotion, good intent, or any other pretence whatsoever; simony; sacrilege; all neglect, contempt, hindering, and opposing the worship and ordinances which God has appointed.

Q. 13: What are the sins forbidden in the third commandment?
Answer: The sins forbidden in the third commandment are, the not using of God’s name as is required; and the abuse of it in an ignorant, vain, irreverent, profane, superstitious, or wicked mentioning, or otherwise using his titles, attributes, ordinances, or works, by blasphemy, perjury; all sinful cursings, oaths, vows, and lots; violating of our oaths and vows, if lawful; and fulfilling them, if of things unlawful; murmuring and quarrelling at, curious prying into, and misapplying of God’s decrees and providences; misinterpreting, misapplying, or any way perverting the Word, or any part of it, to profane jests, curious or unprofitable questions, vain janglings, or the maintaining of false doctrines; abusing it, the creatures, or anything contained under the name of God, to charms, or sinful lusts and practices; the maligning, scorning, reviling, or anywise opposing of God’s truth, grace, and ways; making profession of religion in hypocrisy, or for sinister ends; being ashamed of it, or a shame to it, by unconformable, unwise, unfruitful, and offensive walking, or backsliding from it.

Question 115: Which is the fourth commandment?
Answer: The fourth commandment is, Remember the sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.

Question 116: What is required in the fourth commandment?
Answer: The fourth commandment requires of all men the sanctifying or keeping holy to God such set times as he has appointed in his Word, expressly one whole day in seven; which was the seventh from the beginning of the world to the resurrection of Christ, and the first day of the week ever since, and so to continue to the end of the world; which is the Christian sabbath, and in the New Testament called the Lord’s day.

Question 117: How is the sabbath or the Lord’s day to be sanctified?
Answer: The sabbath or Lord’s day is to be sanctified by an holy resting all the day, not only from such works as are at all times sinful, but even from such worldly employments and recreations as are on other days lawful; and making it our delight to spend the whole time (except so much of it as is to betaken up in works of necessity and mercy) in the public and private exercises of God’s worship: and, to that end, we are to prepare our hearts, and with such foresight, diligence, and moderation, to dispose and seasonably dispatch our worldly business, that we may be the more free and fit for the duties of that day.

Question 118: Why is the charge of keeping the sabbath more specially directed to governors of families, and other superiors?
Answer: The charge of keeping the sabbath is more specially directed to governors of families, and other superiors, because they are bound not only to keep it themselves, but to see that it be observed by all those that are under their charge; and because they are prone ofttimes to hinder them by employments of their own.

Question 119: What are the sins forbidden in the fourth commandment?
Answer: The sins forbidden in the fourth commandment are, all omissions of the duties required, all careless, negligent, and unprofitable performing of them, and being weary of them; all profaning the day by idleness, and doing that which is in itself sinful; and by all needless works, words, and thoughts, about our worldly employments and recreations.

Question 120: What are the reasons annexed to the fourth commandment, the more to enforce it? 
Answer: The reasons annexed to the fourth commandment, the more to enforce it, are taken from the equity of it, God allowing us six days of seven for our own affairs, and reserving but one for himself, in these words, Six days shalt thou labor, and do all thy work: from God’s challenging a special propriety in that day, The seventh day is the sabbath of the Lord thy God: from the example of God, who in six days made heaven and earth, the sea, and all that in them is, and rested the seventh day: and from that blessing which God put upon that day, not only in sanctifying it to be a day for his service, but in ordaining it to be a means of blessing to us in our sanctifying it; Wherefore the Lord blessed the sabbath day, and hallowed it.

Question 121: Why is the word Remember set in the beginning of the fourth commandment?
A: The word Remember is set in the beginning of the fourth commandment, partly, because of the great benefit of remembering it, we being thereby helped in our preparation to keep it, and, in keeping it, better to keep all the rest of the commandments, and to continue a thankful remembrance of the two great benefits of creation and redemption, which contain a short abridgment of religion; and partly, because we are very ready to forget it, for that there is less light of nature for it, and yet it restrains our natural liberty in things at other times lawful; that it comes but once in seven days, and many worldly businesses come between, and too often take off our minds from thinking of it, either to prepare for it, or to sanctify it;and that Satan with his instruments much labor to blot out the glory, and even the memory of it, to bring in all irreligion and impiety.

Q. 123. Which is the fifth commandment?
A. The fifth commandment is, Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.

Q. 124. Who are meant by father and mother in the fifth commandment?
A. By father and mother, in the fifth commandment, are meant, not only natural parents, but all superiors in age and gifts; and especially such as, by God’s ordinance, are over us in place of authority, whether in family, church, or commonwealth.

Q. 125. Why are superiors styled father and mother?
A. Superiors are styled father and mother, both to teach them in all duties toward their inferiors, like natural parents, to express love and tenderness to them, according to their several relations; and to work inferiors to a greater willingness and cheerfulness in performing their duties to their superiors, as to their parents.

Q. 126. What is the general scope of the fifth commandment?
A. The general scope of the fifth commandment is, the performance of those duties which we mutually owe in our several relations, as inferiors, superiors, or equals.

Q. 127. What is the honour that inferiors owe to their superiors?
A. The honour which inferiors owe to their superiors is, all due reverence in heart, word, and behaviour; prayer and thanksgiving for them; imitation of their virtues and graces; willing obedience to their lawful commands and counsels; due submission to their corrections; fidelity to, defence, and maintenance of their persons and authority, according to their several ranks, and the nature of their places; bearing with their infirmities, and covering them in love, that so they may be an honour to them and to their government.

Q. 128. What are the sins of inferiors against their superiors?
A. The sins of inferiors against their superiors are, all neglect of the duties required toward them; envying at, contempt of, and rebellion against, their persons and places, in their lawful counsels, commands, and corrections; cursing, mocking and all such refractory and scandalous carriage, as proves a shame and dishonour to them and their government.

Q. 129. What is required of superiors towards their inferiors?
A. It is required of superiors, according to that power they receive from God, and that relation wherein they stand, to love, pray for, and bless their inferiors; to instruct, counsel, and admonish them; countenancing, commending, and rewarding such as do well; and discountenancing, reproving, and chastising such as do ill; protecting, and providing for them all things necessary for soul691 and body: and by grave, wise, holy, and exemplary carriage, to procure glory to God, honour to themselves, and so to preserve that authority which God hath put upon them.

Q. 130. What are the sins of superiors?
A. The sins of superiors are, besides the neglect of the duties required of them, and inordinate seeking of themselves, their own glory, ease, profit, or pleasure; commanding things unlawful, or not in the power of inferiors to perform; counseling, encouraging, or favouring them in that which is evil; dissuading, discouraging, or discountenancing them in that which is good; correcting them unduly; careless exposing, or leaving them to wrong, temptation, and danger; provoking them to wrath; or any way dishonouring themselves, or lessening their authority, by an unjust, indiscreet, rigorous, or remiss behaviour.

Q. 131. What are the duties of equals?
A. The duties of equals are, to regard the dignity and worth of each other, in giving honour to go one before another; and to rejoice in each others’ gifts and advancement, as their own.

Q. 123. Which is the fifth commandment?
A. The fifth commandment is, Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.

Q. 133. What is the reason annexed to the fifth commandment, the more to enforce it?
A. The reason annexed to the fifth commandment, in these words, That thy days may be long upon the land which the Lord thy God giveth thee, is an express promise of long life and prosperity, as far as it shall serve for God’s glory and their own good, to all such as keep this commandment.

Q. 124. Who are meant by father and mother in the fifth commandment?
A. By father and mother, in the fifth commandment, are meant, not only natural parents, but all superiors in age and gifts; and especially such as, by God’s ordinance, are over us in place of authority, whether in family, church, or commonwealth.

Q. 125. Why are superiors styled father and mother?
A. Superiors are styled father and mother, both to teach them in all duties toward their inferiors, like natural parents, to express love and tenderness to them, according to their several relations; and to work inferiors to a greater willingness and cheerfulness in performing their duties to their superiors, as to their parents.

Q. 126. What is the general scope of the fifth commandment?
A. The general scope of the fifth commandment is, the performance of those duties which we mutually owe in our several relations, as inferiors, superiors, or equals.

Q. 127. What is the honour that inferiors owe to their superiors?
A. The honour which inferiors owe to their superiors is, all due reverence in heart, word, and behaviour; prayer and thanksgiving for them; imitation of their virtues and graces; willing obedience to their lawful commands and counsels; due submission to their corrections; fidelity to, defence, and maintenance of their persons and authority, according to their several ranks, and the nature of their places; bearing with their infirmities, and covering them in love, that so they may be an honour to them and to their government.

Q. 128. What are the sins of inferiors against their superiors?
A. The sins of inferiors against their superiors are, all neglect of the duties required toward them; envying at, contempt of, and rebellion against, their persons and places, in their lawful counsels, commands, and corrections; cursing, mocking and all such refractory and scandalous carriage, as proves a shame and dishonour to them and their government.

Q. 129. What is required of superiors towards their inferiors?
A. It is required of superiors, according to that power they receive from God, and that relation wherein they stand, to love, pray for, and bless their inferiors; to instruct, counsel, and admonish them; countenancing, commending, and rewarding such as do well; and discountenancing, reproving, and chastising such as do ill; protecting, and providing for them all things necessary for soul691 and body: and by grave, wise, holy, and exemplary carriage, to procure glory to God, honour to themselves, and so to preserve that authority which God hath put upon them.

Q. 130. What are the sins of superiors?
A. The sins of superiors are, besides the neglect of the duties required of them, and inordinate seeking of themselves, their own glory, ease, profit, or pleasure; commanding things unlawful, or not in the power of inferiors to perform; counseling, encouraging, or favouring them in that which is evil; dissuading, discouraging, or discountenancing them in that which is good; correcting them unduly; careless exposing, or leaving them to wrong, temptation, and danger; provoking them to wrath; or any way dishonouring themselves, or lessening their authority, by an unjust, indiscreet, rigorous, or remiss behaviour.

Q. 131. What are the duties of equals?
A. The duties of equals are, to regard the dignity and worth of each other, in giving honour to go one before another; and to rejoice in each others’ gifts and advancement, as their own.

Q. 132. What are the sins of equals?
A. The sins of equals are, besides the neglect of the duties required, the undervaluing of the worth, envying the gifts, grieving at the advancement of prosperity one of another; and usurping pre-eminence one over another.

Q. 133. What is the reason annexed to the fifth commandment, the more to enforce it?
A. The reason annexed to the fifth commandment, in these words, That thy days may be long upon the land which the Lord thy God giveth thee, is an express promise of long life and prosperity, as far as it shall serve for God’s glory and their own good, to all such as keep this commandment.

Q. 134. Which is the sixth commandment?
A. The sixth commandment is, Thou shalt not kill.

Q. 135. What are the duties required in the sixth commandment?

A. The duties required in the sixth commandment are all careful studies, and lawful endeavors, to preserve the life of ourselves and others by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away the life of any; by just defence thereof against violence, patient bearing of the hand of God, quietness of mind, cheerfulness of spirit; a sober use of meat, drink, physic, sleep, labour, and recreations; by charitable thoughts, love, compassion, meekness, gentleness, kindness; peaceable, mild and courteous speeches and behaviour; forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil; comforting and succouring the distressed and protecting and defending the innocent.

Q. 136. What are the sins forbidden in the sixth commandment?

A. The sins forbidden in the sixth commandment are, all taking away the life of ourselves, or of others, except in case of public justice, lawful war, or necessary defence; the neglecting or withdrawing the lawful and necessary means of preservation of life; sinful anger, hatred, envy, desire of revenge; all excessive passions, distracting cares; immoderate use of meat, drink, labor, and recreations; provoking words, oppression, quarrelling, striking, wounding, and whatsoever else tends to the destruction of the life of any.

Q. 139. What are the sins forbidden in the seventh commandment?
A. The sins forbidden in the seventh commandment, besides the neglect of the duties required, are, adultery, fornication, rape, incest, sodomy, and all unnatural lusts; all unclean imaginations, thoughts, purposes, and affections; all corrupt or filthy communications, or listening thereunto; wanton looks, impudent or light behaviour, immodest apparel; prohibiting of lawful, and dispensing with unlawful marriages; allowing, tolerating, keeping of stews, and resorting to them; entangling vows of single life, undue delay of marriage, having more wives or husbands than one at the same time; unjust divorce, or desertion; idleness, gluttony, drunkenness, unchaste company; lascivious songs, books, pictures, dancings, stage plays; and all other provocations to, or acts of uncleanness, either in ourselves or others

Q. 142. What are the sins forbidden in the eighth commandment?
A. The sins forbidden in the eighth commandment, besides the neglect of the duties required, are, theft, robbery, man-stealing, and receiving any thing that is stolen; fraudulent dealing, false weights and measures, removing landmarks, injustice and unfaithfulness in contracts between man and man, or in matters of trust; oppression, extortion, usury, bribery, vexatious lawsuits, unjust inclosures and depopulations; ingrossing commodities to enhance the price; unlawful callings, and all other unjust or sinful ways of taking or withholding from our neighbour what belongs to him, or of enriching ourselves; covetousness; inordinate prizing and affecting worldly goods; distrustful and distracting cares and studies in getting, keeping, and using them; envying at the prosperity of others; as likewise idleness, prodigality, wasteful gaming; and all other ways whereby we do unduly prejudice our own outward estate, and defrauding ourselves of the due use and comfort of that estate which God hath given us.

Q. 145. What are the sins forbidden in the ninth commandment?
A. The sins forbidden in the ninth commandment are, all prejudicing the truth, and the good name of our neighbours, as well as our own, especially in public judicature; giving false evidence, suborning false witnesses, wittingly appearing and pleading for an evil cause, outfacing and overbearing the truth; passing unjust sentence, calling evil good, and good evil; rewarding the wicked according to the work of the righteous, and the righteous according to the work of the wicked; forgery, concealing the truth, undue silence in a just cause, and holding our peace when iniquity calleth for either a reproof from ourselves, or complaint to others; speaking the truth unseasonably, or maliciously to a wrong end, or perverting it to a wrong meaning, or in doubtful and equivocal expressions, to the prejudice of truth or justice; speaking untruth, lying, slandering, backbiting, detracting, tale bearing, whispering, scoffing, reviling, rash, harsh, and partial censuring; misconstructing intentions, words, and actions; flattering, vain-glorious boasting; thinking or speaking too highly or too meanly of ourselves or others; denying the gifts and graces of God; aggravating smaller faults; hiding, excusing, or extenuating of sins, when called to a free confession; unnecessary discovering of infirmities; raising false rumors, receiving and countenancing evil reports, and stopping our ears against just defense; evil suspicion; envying or grieving at the deserved credit of any, endeavoring or desiring to impair it, rejoicing in their disgrace and infamy; scornful contempt, fond admiration; breach of lawful promises; neglecting such things as are of good report, and practicing, or not avoiding ourselves, or not hindering what we can in others, such things as procure an ill name. (See article by James Durham on this commandment)

Q. 146. Which is the tenth commandment?
A. The tenth commandment is, Thou shalt not covet thy neighbour’s house, thou shall not covet they neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.

Q. 147. What are the duties required in the tenth commandment?
A. The duties required in the tenth commandment are, such a full contentment with our own condition, and such a charitable frame of the whole soul toward our neighbour, as that all our inward motions and affections touching him, tend unto, and further all that good which is his.

Q. 148. What are the sins forbidden in the tenth commandment?
A. The sins forbidden in the tenth commandment are, discontentment with our own estate; envying and grieving at the good of our neighbour, together with all inordinate motions and affections to anything that is his.


Q. 3.  What is the word of God?
A. The holy scriptures of the Old and New Testaments are the word of God, the only rule of faith and obedience.

Q. 4 How doth it appear that the scriptures are the word of God?
A. The scriptures manifest themselves to be the word of God, by their majesty and purity, by the consent of all parts, and the scope of the whole, which is to give all glory to God, by their light and power to convince and convert sinners, to comfort and build up believers unto salvation: but the Spirit of God bearing witness by and with the scriptures in the heart of man, is alone able fully to persuade it that they are the very word of God.

Q. 5  What do the scriptures principally teach?
A. The scriptures principally teach, what man is to believe concerning God, and what duty God requires of man. 

Q. 152  What doth every sin deserve at the hands of God?
A. 
Every sin even the least, being against the sovereignty, goodness, and holiness of God, and against his righteous law, deserveth his wrath and curse, both in this life, and that which is to come; and cannot be expiated but by the blood of Christ.

Q. 153 What doth God require of us, that we may escape his wrath and curse due to us by reason of the transgression of the law?  
A. That we may escape the wrath and curse of God due to us by reason of the transgression of the law, he requireth of us repentance toward God, and faith toward our Lord Jesus Christ, and the delight use of the outward means whereby Christ communicates to us the benefits of his mediation.

Q. 154  What are the outward means whereby Christ communicates to us the benefits of his mediation? 
A. The outward and ordinary means whereby Christ communicates to his church the benefits of his mediation, are all his ordinances; especially the word, sacraments, and prayer; all which are made effectual to the elect for their salvation.

Q. 155  How is the word made effectual to salvation! 
A. The Spirit of God maketh the reading, but especially the preaching of the word, an effectual means of enlightening, convincing, and humbling sinners, of driving them out of themselves, and drawing them unto Christ? Of conforming them to his image, and subduing them to his will; of strengthening them against temptations and corruptions; of building them up in grace, and establishing their hearts in holiness and comfort through faith unto salvation.

Q. 178. What is prayer?
A. Prayer is an offering up of our desires unto God, in the name of Christ, by the help of his Spirit; with confession of our sins, and thankful acknowledgment of his mercies.

Q. 179. Are we to pray unto God only?
A. God only being able to search the hearts, hear the requests, pardon the sins, and fulfill the desires of all; and only to be believed in, and worshipped with religious worship; prayer, which is a special part thereof, is to be made by all to him alone, and to none other.

Q. 180. What is it to pray in the name of Christ?
A. To pray in the name of Christ is, in obedience to his command, and in confidence on his promises, to ask mercy for his sake; not by bare mentioning of his name, but by drawing our encouragement to pray, and our boldness, strength, and hope of acceptance in prayer, from Christ and his mediation.

Q. 181. Why are we to pray in the name of Christ?
A. The sinfulness of man, and his distance from God by reason thereof, being so great, as that we can have no access into his presence without a mediator; and there being none in heaven or earth appointed to, or fit for, that glorious work but Christ alone, we are to pray in no other name but his only.

Q. 182. How doth the Spirit help us to pray?
A. We not knowing what to pray for as we ought, the Spirit helpeth our infirmities, by enabling us to understand both for whom, and what, and how prayer is to be made; and by working and quickening in our hearts (although not in all persons, nor at all times, in the same measure) those apprehensions, affections, and graces which are requisite for the right performance of that duty.

Q. 183. For whom are we to pray?
A. We are to pray for the whole church of Christ upon earth; for magistrates, and ministers; for ourselves, our brethren, yea, our enemies; and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those that are known to have sinned the sin unto death.

Q. 184. For what things are we to pray?
A. We are to pray for all things tending to the glory of God, the welfare of the church, our own or others, good; but not for anything that is unlawful.

Q. 185. How are we to pray?
A. We are to pray with an awful apprehension of the majesty of God, and deep sense of our own unworthiness, necessities, and sins; with penitent, thankful, and enlarged hearts; with understanding, faith, sincerity, fervency, love, and perseverance, waiting upon him, with humble submission to his will.

Q. 186. What rule hath God given for our direction in the duty of prayer?
A. The whole Word of God is of use to direct us in the duty of prayer; but the special rule of direction is that form of prayer which our Savior Christ taught his disciples, commonly called The Lord’s Prayer.

Q. 187. How is the Lord’s Prayer to be used?
A. The Lord’s Prayer is not only for direction, as a pattern, according to which we are to make other prayers; but may also be used as a prayer, so that it be done with understanding, faith, reverence, and other graces necessary to the right performance of the duty of prayer.

Q. 188. Of how many parts doth the Lord’s Prayer consist?
A. The Lord’s Prayer consists of three parts; a preface, petitions, and a conclusion.

Q. 189. What doth the preface of the Lord’s Prayer teach us?
A. The preface of the Lord’s Prayer (contained in these words, Our Father which art in heaven,) teacheth us, when we pray, to draw near to God with confidence of his fatherly goodness, and our interest therein; with reverence, and all other childlike dispositions, heavenly affections, and due apprehensions of his sovereign power, majesty, and gracious condescension: as also, to pray with and for others.

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Since God places your salvation in himself alone, why should you descend to yourself? Since he assigns you his own mercy alone, why will you recur to your own merits? Since he confines your thoughts to his own mercy, why do you turn partly to the view of your own works? (Calvin’s Inst. 3/22/6) 

 “A Sabbath well spent brings a week of content,
And strength for the toils of the morrow:
But a Sabbath profaned, whate’er may be gained,
Is a certain forerunner of sorrow.”

“You will never glory in God till first of all God has killed your glorying in yourself.”    C. H. Spurgeon  

Psalm 54:4 “Blessed are they that dwell in his house,”  But how dwell in it? Not to look in sometimes as we pass by, or to stay in it a time, as we do at an inn, but to be constant abiders in it day and night, as to which we have devoted ourselves and vowed our service… They are dwellers, not visitors, in God’s house.” Richard Baker   

Institutes of the Christian Religion
John Calvin
By Henry Beveridge

Some object that God would be inconsistent with himself, in inviting all without distinction while he elects only a few. Thus, according to them, the universality of the promise destroys the distinction of special grace. Some moderate men speak in this way, not so much for the purpose of suppressing the truth, as to get quit of puzzling questions, and curb excessive curiosity. The intention is laudable, but the design is by no means to be approved, dissimulation being at no time excusable. In those again who display their petulance, we see only a vile cavil or a disgraceful error. The mode in which Scripture reconciles the two things-viz. that by external preaching all are called to faith and repentance, and that yet the Spirit of faith and repentance is not given to all-I have already explained, and will again shortly repeat. But the point which they assume I deny as false in two respects: for he who threatens that when it shall rain on one city there will be drought in another (Amos 4:7); and declares in another passage, that there will be a famine of the word (Amos 8:11), does he who, forbidding Paul to preach in Asia, and leading him away from Bithynia, carries him over to Macedonia (Acts 16:6:), shows that it belongs to him to distribute the treasure in what way he pleases. But it is by Isaiah he more clearly demonstrates the promises of salvation specially to the elect (Isaiah 8:16); for he declares that his disciples would consist of them only, and not indiscriminately of the whole human race. Whence it is evident that the doctrine of salvation, which is said to be sat apart for the sons of the Church only, is abused when it is represented as effectually available to all.   (Vol. 2, Book 3, Ch.22, Sec. 10, pp. 221-222)

The Typology of the Ark.
 A.W. Pink

  1. The ark was a place of absolute security.

    This truth is seen in several particulars. First, this ark itself was pitched “within and without with pitch” (Gen. 6:14), hence it would be thoroughly watertight, and as such, a perfect shelter. No matter how hard it rained or how high the waters rose, all inside the ark were secure. The ark was in this respect also, a type of our salvation in Christ. Speaking to the saints, the apostle said, “Your life is hid (like Noah in the ark) with Christ in God” (Col. 3:3). In the next place, we read concerning Noah after he had entered the ark, “And the Lord shut him in” (Gen. 7:16). What a blessed word this is! Noah did not have to take care of himself; having entered the ark, God was then responsible for his preservation. So it is with those who have fled to Christ for refuge, they are “kept by the power of God through faith unto salvation ready to be revealed in the last time” (1 Peter 1:5). Finally the security of all in the ark is seen in the issuing of them forth one year later on to the destruction-swept earth-“And Noah went forth, and his sons and his wife and his sons’ wives with him: every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth, after their kinds, went forth out of the ark” (Gen. 8:18, 19). All who had entered had been preserved, none had perished by the flood, and none had died a natural death, so perfect is the type. How this reminds us of the Lord’s words, “Of them which thou gavest Me I have lost none” (John 18:9). (Gleanings in Genesis pp 105-6)

    THE KNOWLEDGE OF GOD
    “Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether.” (Psalm 139:2-4). What a wondrous Being is the God of Scripture! Each of His glorious attributes should render Him honourable in our esteem. The apprehension of His omniscience ought to bow us in adoration before Him. Yet how little do we meditate upon this divine perfection! Is it because the very thought of it fills us with uneasiness? How solemn is this face: nothing can be concealed from God! And the Spirit of the LORD fell upon me, and said unto me, Speak; Thus saith the LORD; Thus have ye said, O house of Israel: “for I know the things that come into your mind, every one of them” (Ezekiel 11:5). Though He be invisible to us, we are not so to Him. Neither the darkness of night, the closest curtains, nor the deepest dungeon can hide any sinner from the eyes of Omniscience. The tress of the garden were not able to conceal our first parents. No human eye beheld Cain murder his brother, but his Maker witnessed his crime. Sarah might laugh derisively in the seclusion of her tent, yet was it heard by Jehovah. Achan stole a wedge of gold and carefully hid it in the earth, but God brought it to light. David was at much pains to cover up his wickedness, but ere long the all-seeing God sent one of His servants to say to him, “Thou art the man”! And to writer and reader is also said, “Be sure your sin will find you out” (Numbers 32:23).  (A.W. Pink)

Hebrews 12:25: See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: “See that ye refuse not him that speaketh”-note carefully the present tense: not “that spoke.” Christ is still speaking through His Gospel, by His Spirit, and instrumentally through His own commissioned servants, calling upon all who come under the sound of his voice to serve and obey Him. There are many ways in which we may “refuse” to hear and heed Him. First, by neglecting to read daily and diligently the Scriptures through which He speaks. Second, by failing to attend public preaching where His Word is faithfully dispensed-if so be we live in a place where this holy privilege is obtainable. Third, by failing to comply with the terms of His Gospel and yield ourselves unto His authority. Fourth, by forsaking the Narrow Way of His commandments and going back again to the world. Fifth, by abandoning the truth for error, which generally ends in total apostasy. How we need to pray for an hearing ear, that is, for a responsive heart and yielded will.     (A. W. Pink commentary)

Puritan, Joseph Caryl, very pertinently asked, “You will swallow words until you have tried them. Why else have we ears to hear? Why are we trusted with reason to judge things with, or with rules to judge them?  There is no greater tyranny in the world than to command men to believe (with implicit faith) as others believe, or to impose our opinions and assertions upon those who hear them and not give them liberty to try them” (Practical Christianity A.W. Pink)

(W.T. Shedd Presbyterian, (1889) The unenlightened understanding is unable to apprehend, and the unregenerate will is unable to believe. Vital force is lacking in these two principle factors. What is needed at this point is life and force itself. Consequently, the Author of spiritual life Himself must operate directly, without the use of means or instruments; and outright give spiritual life and power from the dead: that is, ex nihilo. The new life is not imparted because man perceives the truth, but he perceives the truth because the new life is imparted. A man is not regenerated because he has first believed in Christ, but he believes in Christ because he has been regenerate .

(Counterfeit or Genuine by David O. Fuller, DD) Surely, we come to Scripture to be learners only: not to teach the blessed writers how they ought to have spoken about God! When will men learn that “the Scripture phrase, or language of the Holy Ghost” is as much above them as heaven is above earth? …….What is the use of the inspiration of the Bible, if no form of the Bible that we now have is inspired? Why should God have worked a stupendous miracle in order to preserve the writers of the Biblical books from error and make the autographs of their books completely true, if He intended then to leave the books thus produced to the mere chance of transmission from generation to generation by every human and often careless copyists?” 

(Exposition of Psalm 119 by Charles Bridges) In connecting this verse with the preceding, how accurately is the middle path preserved, equally distant from the idea of self-sufficiency to “keep the Lord’s statutes,” and self-justification in neglecting them! The first attempt to render spiritual obedience will quickly convince us of our utter helplessness. We might as soon create a world, as create in our hearts one pulse of spiritual life. And yet our inability does not cancel our obligation. Shall God lose his right, because sin has palsied our ability? Is not a drunken servant still under his master’s law? and is not the sin which prevents him from performing his duty, not his excuse, but his aggravation? Thus our weakness is that of an heart, which “cannot be subject to the law of God,” only because it is carnal, “enmity against God.” The obligation therefore remains in full forWhat then remains for us, but to return the mandate to haven, accompanied with an earnest prayer, that the Lord would write upon our hearts those statutes,  to which he requires obedience in his word?-“Thou hast commanded us to keep thy statutes diligently.” We acknowledge, Lord, our obligation; but we feel our impotency. Lord help us: we look unto thee. “Oh that our ways were directed to keep thy statutes!” Give what thou commandest; and then command what thou wilt.” Now, as if to exhibit the fullness and suitableness of the promises of the gospel, the commands and prayers are returned back again from heaven with promises of quickening and directing grace. Thus does the Lord fully answer his end with us. He did not issue the commands, expecting that we could turn our own hearts to them; but that the conviction of our entire helplessness might cast us upon him, who loves to be sought, and never will be thus in vain. And indeed this is a part of the “mystery of godliness,” that in proportion as we depend upon him who is alike, “the Lord our righteousness,” and our strength, our desire after holiness will increase, and our prayers become more fervent. He who commands our duty, perfectly knows our weakness, and he who feels his own weakness is fully encouraged to depend upon the power of his Saviour. Faith is then the principle of evangelical obedience, and the promises of his grace enable us for duty, at the very time that we are commanded to it. In this view are brought together the supreme authority of the Lawgiver, the total insufficiency of the creature, the full provisions of the Saviour, and the all-sufficiency of “the God of grace.” We pray for what we want; we are thankful for what we have; we trust for what is promised. Thus “all is of God.” Christ “is the Alpha and Omega, the beginning and the end, the first and the last.” (Rev. 22:13.) Thus “grace reigns” triumphant. The foundation is laid in grace, and the headstone will be brought forth with shouting, crying, “Grace, grace unto it.” (Zech. 4:7). The Saviour’s work is finished and Jesus is crowned Lord of all for ever. From the time of the Apostles until the present God’s people have loved His Word. In times of sorrow they have found solace in its promises, in days of sadness, they have been comforted and strengthened by its testimonies; in the midst of happiness, they have rejoiced in its commands, and always has this been the so because they have regarded this Word as God’s Word; it words indeed, have been a blessing to their souls. Thus, even though many of its implications have only been worked out since the days of the Reformation, the idea of verbal inspiration has been present from the beginning. One thing at least is clear: the doctrine of verbal inspiration, which Bible believers are defending today, is a doctrine which has been defended since the days of the Apostles. It is indeed the very view which the Apostles and, above all, our Lord Himself maintained. The view of modernism, neo-orthodoxy and destructive criticism do not represent a natural development of the attitude toward the Bible which has characterized the Church since the time of its inception. Those who espouse the doctrine of verbal inspiration and Scriptural infallibility are in a true apostolic succession.

Psalm 119: 5.
O that my ways were directed to keep thy statues!  The Lord has indeed “commanded us to keep his precepts.” But, alas! Where is our power? Satan would make the sense of our weakness an excuse for indolence. The Spirit of God convinces us of it, as an incitement to prayer and an exercise of faith. If, Reader, your heart is perfect with God, you “consent to the law that it is good;” you “delight in it after the inner man” (Rom. 7:16, 22); you would not have one jot or tittle altered, mitigated, or replaced, that it might be more conformed to your own will, or allow you more liberty or self-indulgence in the ways of sin. But you do not sigh to think, that, when you aim at the perfect standard of holiness, you should, at your best moments, and in your highest attainments, fall so far below it; seeing indeed the way before you, but feeling yourself without ability to walk in it? Then let a sense of your helplessness for the work of the Lord lead you to the throne of grace, to pray, and watch, and wait, for the strengthening and refreshing influences of the Spirit of grace. Here let your faith realize at one and the same view your utter insufficiency, and your complete All-sufficiency. (2 Cor. 3:5.) Here behold Him, who is ever presenting himself before God as our glorious Head, receiving in himself, according to the good pleasure of the Father (Col. 1:18, 19),  the
full supply for this and every successive moment of inexpressible need. Our work is not therefore left upon our own hands, or wrought out at our “own charges.” So long as “He hath the residue of the Spirit” (Matt. 2:15), “grace” will be found “sufficient;” –Divine “strength will be made perfect in weakness.” (2 Cor. 12:9) “Without him we can do nothing” (John 15:5); “through him, all things.” (Phil. 4:14) Even the “worm Jacob shall thresh the mountains,” when the Lord says, “Fear not, I will help thee.” (Isaiah 41:14, 15.)  

Psalm 40:12- “For innumerable evils have compassed me about”
“Come at length the dreadful night;
Vengeance with its iron rod
Stood, and with collected might
Bruised the harmless Lamb of God.
See, my soul, thy Saviour see
Prostrate in Gethsemane!

There my God bore all my guilt
This through grace can be believed;
But the horrors which he felt
Are too fast to be conceived.
None can penetrate through thee,
Doleful, dark Gethsemane!

Sins against a holy God;
Sins against his righteous laws;
Sins against his love, his blood;
Sins against his name and cause;
Sins immense as is  the sea
Hide me, O Gethsemane!”
(The Treasury of David)

Psalm 33:20b “He is our help” There is an excellent story of a young man, that was at sea in a mighty raging tempest; and when all the passengers were at their wit’s end for fear he, only was merry; and when he was asked the reason of his mirth, he answered, “That the pilot of the ship was his farther, and he knew his father would have a care of him.” The great and wise God, who is our Father, hath from all eternity decreed what shall be the issue of all wars, what the event of all troubles; he is our pilot, he sits at the stern; and though the ship of the church or state be in a sinking condition, yet be of good comfort, our Pilot will have a care of us. There is nothing done in the lower house of Parliament on earth, but what is first decreed in the higher house in heaven. All lesser wheels are ordered and overruled by the upper. Are not five sparrows, saith Christ, sold for a farthing? One farthing’s worth of harm more than God hath decreed from all eternity.-Edmund Calamy (The Treasury of David P. 120)

Psalm 119:18 Open thou mine eyes, that I may behold wondrous things out of thy lawThe light which they beg is not anything besides the word. When God is said to enlighten us, it is not that we should expect new revelations, but that we may see the wonders in his word, or get a clear sight of what is already revealed. Those that vent their own dreams under the name of the Spirit, and divine light, they do not give you mysteria, but monstra, portentous opinions; not show you the wondrous things of God’s law, but he prodigies of their own brain; unhappy abortives, that die as soon as they come to light. “To the law and to the testimony; if they speak not according to this words, it is because there is no light in them” (Isaiah 8:20). (Psalm 119 Volume 1, Sermon XIX. Thomas Manton)

(E.J. Young “Thy Word is Truth”) …..The Bible is indeed indispensable, for without it we could not know the will of God. One of the Reformed catechisms asks the pertinent question, ‘Whence do you know your misery?’ The answer which is given is very simple, but also very penetrating. It merely says, ‘Out of the law of God’ (Heidelberg Catechism, Question No. 3) According to this catechism one would not know how great his misery was, were it not for the law of God. The Bible, of course, teaches the same thing: ‘for by the law is the knowledge of sin’ (Romans 3:20). This law to which the Bible refers is something that was once for all written down. It is there in the Bible, accessible at all times to those who desire to consult it. 

THE DECREES OF GOD. The Attributes of God by A.W.Pink “Let us now consider some of the properties of the divine decrees. First, they are eternal. To suppose any of them to be made in time is to suppose that some new occasion has occurred; some unforeseen event or combination of circumstances has arisen, which has induced the Most High to form a new resolution. This would argue that the knowledge of the Deity is limited, and that He is growing wiser in the progress of time-which would be horrible blasphemy. No man who believes that the divine understanding is infinite, comprehending the past, the present, and the future, will ever assent to the erroneous doctrine of temporal decrees. God is not ignorant of future events which will be executed by human volitions; He has foretold them in innumerable instances, and prophecy is but the manifestation of His eternal prescience. Scripture affirms that believers were chosen in Christ before the world began (Ephesians. 1:14), yea, that grace was “given” to them (II Timothy 1:9). Secondly, the decrees of God are wise. Wisdom is shown in the selection of the best possible ends and of the fittest means of accomplishing them. That this character belongs to the decrees of God is evident from what we know of them. They are disclosed to us by their execution, and every proof of the wisdom of the plan, in conformity to which they are performed. As the Psalmist declared, “O LORD, how manifold are Thy works! In wisdom Thou made them all” (104:24). It is indeed but a very small part of them which falls under our observation, yet, we ought to proceed here as we do in other cases, and judge of the whole by the specimen, of what is unknown, by what is known. He who perceives the workings of admirable skill in the parts of a machine which he has an opportunity to examine, is naturally led to believe that the other parts are equally admirable. In like manner we should satisfy our minds as to God’s works when doubts obtrude themselves upon us, and repel any reconcile to our notions of what is something that we reach the bounds of the finite and gaze toward the mysterious realm of the infinite, let us exclaim, “O the depth of the riches both of the wisdom and knowledge of God!” (Romans 11:33).  Thirdly, they are free. “Who hath directed the Spirit of the LORD, or being His counsellor hath taught Him? With whom took He counsel, and who instructed Him, and taught Him in the path of judgment, and taught Him knowledge, and shewed to Him the way of understanding?” (Isaiah 40:13-14). God was alone when He made His decrees, and His determinations were influenced by no external cause. He was free to decree or not to decree, and to decree one thing and not another. This liberty we must ascribe to Him who is Supreme, Independent, and Sovereign in all His doings. Fourthly, they are absolute and unconditional. The execution of them is not suspended upon condition which may, or may not be, performed. In every instance where God has decreed and end, He has also decreed every means to that end. The One who decreed the salvation of His elect also decreed to work faith in them (II Thessalonians 2:13). “My counsel shall stand, and I will do all my pleasure” (Isaiah 46:10); but that could not be, if His counsel depended upon a condition which might not be performed. But God “worketh all things after the counsel of His own will” (Ephesians 1:11). 

Surgeon on the Sovereignty of God Sermon on Matthew 20:15- “There is no attribute more comforting to His children than that of God’s sovereignty. Under the most adverse circumstances, in the most severe trials, they believe that sovereignty has ordained their afflictions, that sovereignty overrules them, and that sovereignty will sanctify them all. There is nothing for which the children ought more earnestly to contend than the doctrine of their Master over all creation- the kingship of God over all the works of His own hands-the throne of God and His right to sit upon that throne. On the other hand, there is no doctrine more hated by worldlings, no truth of which they have made such a football, as the great and stupendous, but yet most certain doctrine of the sovereignty of the infinite Jehovah. Men will allow God to be everywhere except on His throne. They will allow Him to be in His workshop to fashion worlds and make stars. They will allow Him to be in His almonry to dispense His alms and bestow His bounties. They will allow Him to sustain the earth and bear up the pillars thereof, or light the lamps of heaven, or rule the waves of the ever-moving ocean; but when God ascends His throne, His creatures then gnash their teeth.  And we proclaim an enthroned God, and His right to do as He wills with His own, to dispose of His creatures as He thinks well, without consulting them in the matter; then it is that we are hissed and execrated, and then it is that men turn a deaf ear to us, for God on His throne is not the God they love. But it is God upon the throne that we love to preach. It is God upon His throne we trust.” 

THE BEAUTY Of HOLINESS OF GOD “As it seems to challenge an excellency above all His other perfections, so it is the glory of all the rest: as it is the glory of the Godhead, so it is the glory of every perfection in the Godhead; as His power is the strength of them, so His holiness is the beauty of them; as all would be weak without almightiness to back them, so all would be uncomely without holiness to adorn them. Should this be sullied, all the rest would lose their honour; as at the same instant the sun should lose its light, it would lose its heat, its strength, it strength, its generative and quickening virtue. As sincerity is the lustre of every grace in a Christian, so is purity the splendour of every attribute in the Godhead. His justice is a holy justice, His wisdom a holy wisdom, His power a “holy arm” (Psalm 98:1). His truth or promise a “holy promise” (Psalm 105:42). His name, which signifies all His attributes in conjunction is “holy” (Psalm 103:1). (S. Charnock).  

The Heidelberg Catechism Lord’s Day 34: Remember the Sabbath day, to keep it holy. Six days shalt thou labour and do all thy work: but the seventh day is the Sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the Sabbath day, and hallowed it.

LAMENT TO THE LORD
They’ve brought you up to date, Lord down at old St. Machar’s
They’ve pensioned off the organ and they’re praising on guitars!
They’ve done it for the young ones; ‘we want to draw them in’
But I do wish they could worship without making such a din!
I’m growing rather deaf, Lord, and where there’s all that noise
It gets so very hard, Lord, to hear your loving voice.
They’re using SGP, Lord, words and tunes that I don’t know,
So I hardly ever sing now, though I did love singing so.
They’re very go ahead, Lord, They’re using the NIV,
But the words are not so beautiful as the others used to be.

So they’ve modernised the Bible, the Lord’s Prayer and the Creed
When the old ones were so perfect that they filled my every need. 
My mind’s not quite so agile as it was some years ago
And I miss the age old beauty of the words that I still know.
It’s very clear to me, lord, I’ve overstayed my time,
I don’t take to change so kindly as I did in my prime.
But it can’t be very long now before I’m called above.
 And I know I’ll find you there, lord, and glory in your love.
So till then I’ll stick it out, lord, though it is not the same for me,
But while others call you “YOU”, Lord, do you mind if I say “THEE”?

“The Christian family is the greenhouse within which is nurtured the tender plant of obedient service to Christ; therefore the church should keep the glass clean, the temperature warm, and the soil well watered and fertilized.” (With a Shepherd’s heart p. 81) 

The Cross!

WHAT THE CROSS IS

1 A magnet to draw us

2 A Gallows to slay us

3 A Balance to weigh us

4 A Ladder to lift us

WHAT THE CROSS SHOWS US

1 Sin at its blackest

2 Law at its sternest

3 Love at its highest

4 Life at its fullest

THE DIMENSIONS OF THE CROSS

1 It is as high as heaven

2 It is as deep as damnation

3 It is as wide as the world