Proverbs 6:6-11

Go to the ant, thou sluggard; consider her ways, and be wise: Which having no guide, overseer, or ruler,  Provideth her meat in the summer, and gathereth her food in the harvest.  How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep? Yet a little sleep, a little slumber, a little folding of the hands to sleep:  So shall thy poverty come as one that travelleth, and thy want as an armed man.

‘It is a shame’-said the heathen philosopher-‘not to learn morals from the small animals’ Yet what a proof is it of the degradation of the fall, that “man, created in the image of God,” and made wiser than the creation (Gen. 1:26. Job, xxxv. 11), should be sent, as here, to this insignificant school for instruction! The ant, having no guide to direct her work, no overseer to inspect her, or ruler to call her to account yet I gathereth with diligent foresight the summer and harvest store for her winter need. Let the sluggard consider her ways, and be wise. He sleeps over his work, and, if for a moment half-hearted by some rousing call, still pleads for a little sleep, and folds his hands to sleep. Present ease is all he calculates on, all he provides for. The future he carefully keeps out of sight, to be provided for, like the present, when it comes. Thus life runs to waste. Poverty comes step by step as one that travelleth, and, like an armed man. With irresistible violence. (Chapter 10:4; 13:4; 19:15, 24; 20: 4; 21:25; 24:33, 34.)

Perhaps he perverts his Master’s word to excuse his sloth. But, if we are to “take no anxious thought for the morrow” (his true meaning), are we to take none at all? Care is a duty, a parental obligation (2 Cor. 12:14. Comp. Gen. 30:30; 41:33), and therefore, a component part of godliness. Carefulness is a sin (Luke 10: 41. 1 Cor. 7:32), a needless burden to ourselves and unworthy distrust of God. (Matt. 6:25-33.) The diligent use of providential means honours God. (Chapter 10:5; 24:27.)

But much more loudly would we call to the spiritual sluggard. Thou art sleeping away the opportunities of grace “striving to enter in at the strait ate” (Luke 13:24); taking thy salvation for granted; hoping that thou shalt “reap that which thou hast not sown, and gather where thou hast not strawed” (Matthew 25:26)-Go o the ant, thou sluggard; consider her ways, and be wise. Improve, after this pattern, the summer and harvest season-the time of youth, the present, perhaps the only, moment. The ant hath no guide. How many guides have you-conscience-the Bible-ministers! (Job 32: 8. Ps. 119: 105. Mal. 2:7.) She has no overseer. You are living before Him, whose eyes are as a flame of fire.” (Chapter 15:3, Rev. 1:14, 2:18.) She has no ruler callingher to account. “Every one of us must give account of himself unto God.” (Rom. 14:2.) How long hen wilt thou sleep, O sluggard? – is the solemn remonstrance of ty God. (Comp. chapter 1:22. 1 Kings 18:21.) Thy sleep is not like that of the body refreshing at the dawn of day; but it is that of the poisoned draught, heavier and heavier; the slumber of death, “Awake, thou that sleepest, and Christ shall give thee light.” (Eph. 5:14.) Slight not the call of the present moment. The spell grows stronger as resistance is delayed. Ever day’s slumber makes it more improbable, whether thou wilt ever awaken at all. The intended struggle of to-morrow is a delusion. A thousand such tomorrows there may be; and yet thou mayest be found at last perishing in thy poverty, and the King of terror will come as an armed man to summon thee to judgment.

But how one is made to feel that from this dep slumber no voice but Omnipotence can rouse! Enter the sluggard’s chamber; put aside his curtain; hang over is bed; sound a solemn cry in his ears-How long? Endeavour even to open his eyelids to see the light of day; and yet the spell is too strong for man. He shifts his posture, murmurs his cry-a little more sleep-and slumbers again. Christian! You feel the helplessness of your work. Then call in the power of God in your brother’s behalf-“Lighten his eyes, lest he sleep the sleep of death.” (Ps. 13:3.)

And then as for thyself-grow in intense energy in thy high calling. Remember, faith without diligence is slumbering delusion. Faith is the practical energy of a living faith. Always, therefore, look at sloth, not as n infirmity, but as a sin, affecting the whole man; growing upon us with unperceived power. Allow it therefore no rest, no time to root itself. Resist it in all its forms-bodily mental, spiritual: indulgence of sleep and appetite: self-pleasing in all its subtle and plausible workings. Live by rule. Have your time strictly arranged. Be employed in early work for God. Store the mind with useful knowledge; ever reserving the first place for an industrious and prayerful study of the book of God. “Mortify” this baneful lust “through the Divine Spirit” (Rom. 8:13); drawing all your motives from the death (Ibid. 6:6), the life (Mark. 1.32-35), the rules of Christ (Luke 9:23. Rom. 13:11-14.) Victory will soon declare for you; and how enriching will be the spoil!

  Charles Bridges

“For the grace of God that bringeth salvation hath appeared to all men,” Titus 2:11

Collection of Quotations

Gospel of Mark 9:38-50

And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us. But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. For he that is not against us is on our part. For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward. And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: Where their worm dieth not, and the fire is not quenched. And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: Where their worm dieth not, and the fire is not quenched. And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: Where their worm dieth not, and the fire is not quenched. For every one shall be salted with fire, and every sacrifice shall be salted with salt. Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.

Let us be on our guard against this feeling. It is only too near the surface of all our hearts. Let us study to realize that liberal, tolerant spirit which Jesus here recommends, and be thankful for good works whosesoever and by whosoever done. Let us beware of the slightest inclination to stop and check others, merely because they do not choose to adopt our plans, or work by our side.

We may think our fellow Christians mistaken in some points. We may fancy that more would be done for Christ, if they would join us, and if all worked in the same way. We may see many evils arising from religious dissensions and divisions.-But all this must not prevent us rejoicing if the works of the devil are destroyed and souls saved. Is our neighbour warring against Satan? Is he really trying to labor for Christ?  This is the grand question. Better a thousand times that the work should be done by other hands than not done at all.  Happy is he that knows something of the spirit of Moses, when he said, “Would God that all the Lord’s people were prophets;” –and of Paul, when he says, “If Christ is preached, I rejoice, yea, and will rejoice.” (Num. xi. 29; Phil. i:18).  (J. C. Ryle)

Conflict and Triumph

Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD. (Job 2:1 KJV) And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. (Matthew 6:13 KJV)

He who has any just sense of his own weakness and frailty, and of the frightful evil of sin, must be incessant in his entreaties that he may be upheld in steadfastness by an almighty arm, and guarded from the assaults of one who succeed even in enticing angels to their fall, and prevailed over our first parents in all the vigour of their early integrity, and to whom we shall prove an easy prey, unless One stronger than the strong man armed, interferes for our rescue. A proper sense of our peril will not only tend to beget the general conviction that in God alone is our help, but will, in addition, lead us to fasten upon those particular assurances and grounds of encouragement which are afforded by him for just such a crisis as this. The knowledge of the vast power of our spiritual adversary will lead us to take refuge in the omnipotence of God, to place a new value upon this glorious attribute, to avail ourselves of it as a basis of repose and confidence, to experience in our daily consciousness what it is to have a God of such infinite resources to supply our pressing need. 

The almighty power of God is then no longer an abstraction to us-an intellectual conviction-but a present practical necessity; not a perfection which we distantly contemplate, but one by which we live and without which we perish. The dire necessity which drives us to the fount of life is, in its results, and incalculable blessing. And the temptation of Satan which terrifies the soul out of all self-dependence and creature-dependence, and compels it to find refuge in an almighty Saviour, has accomplished a gracious end.

And with this, so with other perfections of the ever-blessed God, and with the precious promises of his Word, and with merciful provisions of the covenant of grace, and with the priceless salvation of our Lord Jesus Christ. The tempted soul learns afresh how to prize them, and embrace them, and cling to them, and rest upon them, and live by them.   

(Conflict and Triumph by W. H. Green)

Westminster Shorter Catechism

Quest. 16. Did all mankind fall in Adam’s first transgression?

Ans. 16.
The covenant being made with Adam, not only for himself, but for his posterity; all mankind, descending from him by ordinary generation, sinned in him, and fell with him, in his first transgression. Gen. 2:16-17; Rom. 5:12; I Cor. 15:21-22.

Quest. 17. Into what estate did the fall bring mankind?

Ans. 17.
The fall brought mankind into an estate of sin and misery. “Rom. 5:12.

The point that we wish to emphasize here is that the very representative principle which brought death and condemnation to all men is also the means of bringing eternal life. Let us not cherish enmity, then, against God’s dealings with us in Adam. Let us acknowledge that God has done that which is right and good (even though we do not fully understand it).

And let us above all make sure that we heartily embrace the offer of God’s free grace in Christ, and cast ourselves upon His representative work that we might be saved.

In any case: we accomplish nothing in objecting to Adam’s representation.

The fact remains that we are guilty, sinful, and miserable (by nature). Explain it, or explain it not, as we may, it remains true.

It is also a fact that there is no other salvation for such sinners as we are, except by the work of Jesus Christ as the representative of His people. (G.I. Williamson vol. 1).

For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. 1 Corinthians 1:18

And so, the word of the cross speaks of a wondrous love. It proclaims that God, before the world was, loved us and ordained us unto everlasting life and glory; that, unto that end. He appointed His only begotten Son to be the Head of His brethren, the Church, that He might bear their sins, atone for their iniquities, obtain for them everlasting righteousness, deliver them from all their woe, and lead them into the glory of God’s heavenly tabernacle with them. It proclaims that this good pleasure of the God of our salvation was realized in the fullness of time, that He sent His only begotten Son into the world, loaded all the burden of our sin upon Him, delivered Him over unto death, yea, the death of the cross, and thus redeemed us by His own blood. At the cross our power and wisdom are brought to nought, but God’s wisdom and the power of His eternal love gloriously shine forth. For God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.”
And that word is power, a power of God! It does not merely speak of righteousness and judgment, of love and salvation, of redemption and eternal life: it accomplishes it. By the power of the word of the cross the burden of our sins is rolled from our weary shoulders, the shackles of corruption are cut, death loses its sting; and righteousness and peace, life and glory are bestowed up us.
It is such a power, exactly because it is the Word of God. He speaks it. And when He speaks it to our soul, we are saved. And when we are saved the word of the cross is a power God to us.“The Power of the Cross” by H. Hoeksema)

That is the power of the cross

Do you know the power of Christ’s cross?
Have your sins been rolled away by the power of the cross of Christ?
Has death lost its sting!
Do you know Christ’s righteousness and peace, has life and glory been bestowed upon you?

The Term Providence

The Term providence does not occur in Holy Writ. According to the literal significance of the word, it does not represent a scriptural idea. Literally the term is derived from the Latin provideo, which means “to prevision, to see ahead.” The term, therefore, denotes a seeing and knowing the things that are to happen and a preparing for them in advance. For example, I see beforehand that winter is coming, and I prepare myself by filling my coal bin. In this sense, however, we cannot properly speak of the providence of God. God does not see things beforehand, but he brings them to pass. He knows them not by a certain prescience, but eternally from his counsel. For that reason God does not prepare for the things that happen, but all things flow from his own will and counsel. However, the term providence has obtained a place in theological parlance; and, for want of a better term, we may well continue to use it. Providence is the almighty and omnipresent power of God whereby he causes all things to continue to exist, and whereby he executes his counsel in and through all creatures and guides them in such a way that they must all, without exception, lead to the end he has determined for them in his counsel. (H.H. Reformed Dogmatics Vol. 1)


“When I am told that God became man, I can follow the idea, but I just do not understand what it means. For what man, if left to his natural promptings, if he were God, would humble himself to lie in the feedbox of a donkey or to hand upon a cross? God laid upon Christ the iniquities of us all.

This is that ineffable and infinite mercy of God which the slender capacity of man’s heart cannot comprehend and much less utter-that unfathomable depth and burning zeal of God’s love toward us. ….

In God alone can man ever find peace. God can be known only through Christ, but how lay hold on Christ when his ways are likewise so incredible? The answer is not by sight but by faith which walks gaily into darkness. Yet once again, how shall one come by this faith? It is a gift of God. By no act can it be induced. Martin Luther

Romans 9:16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

Ephesians 2:8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:

Romans 10:17 So then faith cometh by hearing, and hearing by the word of God.

Another great enemy to brotherly love is a sectarian spirit, and this evil is far more widespread than many suppose …..  Alas, how frequently is a spirit of partizanship mistaken for brotherly love: so long as a person “believes our doctrines” and is willing to “join our church,” he is received with open arms. On the other hand, no matter how sound in the faith a man may be, nor how godly his walk, if he refuses to affiliate himself with some particular group of professing Christians, he is looked upon with suspicion and given the cold shoulder. But such things ought not to be: they betray a very low state of spirituality…..We are to love the saints for what we see of Christ in them; yes, love them and for that reason – in spite of all their ignorance, perverseness, ill-temper, obstinacy, fretfulness. It is the image of God in them- not their wealth, amiability, social position –which is the magnet that attracts a renewed heart toward them.   (A. W. Pink, Hebrews 13:1-3 “Brotherly love”)

To many among you who have no part nor lot in Christ, I would say, “See here the happiness of being a Christian in time of trouble.” It is no small joy to be able to sing Psalm xlvi. (Psalm 46) In the dark and cloudy day. I have often told you, and now tell you when I am far from you, “We are journeying to the place of which the Lord hath said, I will give it you: come then with us, and we will do thee good, for God hath spoken good concerning Israel.” Robert Murray M‘Cheyne “How God works by Providence” Edinburgh, Feb. 13, 1839

Greenham (one of the most valuable of the Puritans writers upon experimental subjects) used to bring distractions of mind to this test- “If they brought any past sin to mind for his humiliation, or any comfort to excite his thankfulness, or any instruction suitable to the present moment-he took them to be of God. But if they drew off his mind from present duty to rove after other subjects, he suspected their source, and girded himself to prayer for increasing steadiness of application to the matter in hand.” Being asked to account for distractions in holy meditations, he said-“It was either want of preparation and sanctifying the heart by prayer before we set upon so holy an exercise, and therefore a rebuke from the Lord for our ‘presumption in being bold to work upon holy matters in our own strength’-or else a dependence upon a general purpose of thinking good, or restraining evil, without fasting our minds upon some particular object, but rather ‘ranging up and down,’ Leaving some part of our mind and meditation void for other matters, without wholly and seriously setting on a thing propounded. When any complained to him of blasphemous thoughts, he would say-‘Do not fear them, but abhor them.’” (Psalm 119 v113: “I hate vain thoughts.”)

“We are called to walk as pilgrims and strangers in the world. At times we find ourselves altogether too much at home here, so that every thought and desire of heaven fades from our consciousness. This needs correction, and God does what is necessary to correct us. Calvin says in his commentary on the Gospel according to John that God sends us afflictions so that we do not forget that heaven is our home.”  (When you Pray, p.85. by H.H.)

“When I was assaulted by some wicked thought, I then betake me to the wounds of Christ. When my flesh casteth me down, by the remembrance of my Saviour’s wounds, I rise up again. Am I inflamed with lust? I quench that fire with the meditation of Christ’s passion. Christ died for us. There is nothing so deadly, that is not cured by the death of Christ.” Augustine

“God is true, and may be trusted, but every man a liar, and must be suspected. The Creator is a rock of ages, the creature a broken reed. We cannot expect too little from man nor too much from God.” M. Henry

 “Now let us turn in, and inquire-What is our daily use of the word of God? Are we satisfied with a slight looking, or do we seek an intimate acquaintance with it? Is its influence ever present-ever practical? Do we prize it as a welcome guest? Is it our delightful companion and guide? Oh! meditate in this blessed book. “Eat the word,” when you “have found it; and it will be unto you the joy and rejoicing of your heart.” (Jer. xv. 16.) The name of Jesus-its great subject-will be more precious-your love will be inflamed (Ps. xxxix. 3)-your perseverance established (Verse 23, 95)-and your heart enlivened in the spirit of praise. (Ps. lxiii. 5, 6.) Thus bringing your mind into close and continual contact with the testimonies of God, and pressing out the sweetness from the precious volume, it will drop as from honeycomb, daily comfort and refreshment upon your heart.”*  (Charles Bridges Psalm 119:98-100)

*Thus Luther recommends us to ‘pause at any verse of Scripture we choose, and to shake, as it were, every bough of it; that if possible, some fruit at least may drop down to us. Should this mode’-he remarks-‘appear somewhat difficult at first, and no thought suggest itself immediately to the mind capable of affording matter for a short ejaculation; yet persevere, and try another and another bough. If your soul really hungers, the Spirit of God will not send you away empty. You shall at length find an abundance of delicious fruit, that you will gladly seat yourself under its shade and abide there, a under a tree laden with fruit.’

Psalm 119:97 “O how I love thy law, it is my meditation all the day”

Now-Reader-do you search for him in his law? Do you love his law, because it “testifies of him?” Do you pray for his Spirit, that his law may guide you to him? Charles Bridges

John v.39 ‘Where I to enjoy Hezekiah’s grant, and to have fifteen years added to my live, I would be much more frequent in my applications to the throne of grace. Were I to renew my studies I would take my leave of those accomplished triflers-the historians, the orators, the poets of antiquity-and devote my attention to the Scriptures of truth. I would sit with much greater assiduity at my Divine Master’s feet, and desire to “know nothing save Jesus Christ and him crucified.” This wisdom, whose fruits are peace in life, consolation in death, and everlasting salvation after death-this I would trace-this I would seek-this I would explore through the spacious and delightful fields of the Old and New Testament.’ Such was the testimony of one, who had cultivated the classic fields with no inconsiderable success, and who above most men had enriched his soul with glorious treasures of the word of God-whose praise is all the churches as the author of ‘Theron and Aspasia.’

Psalm 119:89

 “For ever, O Lord, thy word is settled in heaven.”

“The decrees of the kings of the earth, “settled” on earth, are exposed to all the variations and weakness of a changing world. They may be revoked by themselves or their successors, or they may die away. The empty sound of the “law of the Medes and Persians that altereth not” (Dan. vi. 8), has long since been swept away into oblivion. But while “the word settled” on earth has “waxed old like a garment,” and perished; the word settled in heaven-is raised above all the revolutions of the universe, and remaineth as the throne of God-unshaken and eternal; exhibiting the foundations of the believer’s hope and of the unbeliever’s terror to be alike unalterably fixed.” (Charles Bridges)

“They had almost consumed me upon earth; but I forsook not thy precepts”

“When therefore, we are tempted to neglect the precepts, or when we fail to live in them, and to delight in them, let us each bring our hearts to this test: ‘What would I take in exchange for them? Will the good-will and approbation of the world compensate for the loss of the favour of God? Could I be content to forgo my greatest comforts, to “suffer the loss of all things” (Phil. iii. 8), yea, of life itself (Acts, xx. 24), rather than forsake one of the ways of God?   (Comment on Psalm 119:87 Charles Bridges)

Fruit of the Spirit of Jesus Christ

Love How does the Spirit cultivate and nurture that fruit of love in and through us throughout our lives? He cultivates and nurtures love by the means of grace: the preaching of the gospel and the administration of the sacraments. Powerfully and irresistibly the Spirit calls us unto newness of life. In the justified, he works by means of grace to purify us unto the production of love. He turns us from the hatred of our old flesh and leads us forth into the love of our new nature in Christ Jesus.

Consequently, it is vitally important that we attend a church where the gospel of the Lord Jesus Christ is most purely preached and the sacraments are faithfully administered according to the ordinances of Christ. By the means of grace, the Spirit uses many passages in Scripture, including John 13:34-35, to work in us the fruit of the exercise of true love. By the living word of Christ, the Spirit of Christ cultivates, fertilizes, waters, and rigorously prunes us unto faithful production of the sweet fruit of love.      (Richard J. Smit: “The Fruit of the Spirit of Jesus Christ” p.25)

Faithfulness- “Christ’s loyalty to his church is encouraging. Because he is faithful, he promised that he will be with his church unto the end. He will not forsake his people. He will not leave his sheep and lambs so that they are destroyed by the devil, by the world, or by themselves. He is our good shepherd, who provides his church with the necessary gifts and means to be preserved unto the end. All of the promises that Christ declares to his church are true, and he is faithful to them and to all those in whom those promises must be realized.” (Richard J. Smit: “The Fruit of the Spirit of Jesus Christ”)

Longsuffering Christ is the supreme example of longsuffering. When Christ “was reviled. [he] reviled not again; when he suffered, he threatened no; but committed himself to him that judgeth righteously” (1 Pet. 2:23). He endured suffering at the hands of sinners, including his own people, and submitted to his heavenly Father’s way. He suffered long with his people who sinned against him. Although he was forsaken and denied by his disciples, he did not retaliate in kind. He did not deny his unfaithful disciples before his heavenly Father. He confessed their names before the throne of his heavenly Father in his longsuffering and prayer, saying, “Father forgive them, for they know not what they do.” What applied to his disciples applies to his church. (Richard J. Smit: “The Fruit of the Spirit of Jesus Christ” p.76)

Meekness It is humbling is it not, that Christ humbled himself so low for us in order that we, who deserve to be cast down, might inhabit the heights of underserved glory in his heavenly kingdom? What Christ by his death and resurrection earned for us, a life of his humility, he is pleased to work in us by his Spirit through the preaching of the word. By the preaching of the gospel of God’s sovereign, electing grace in Christ, the Spirit is pleased to call us out of the darkness and death of pride into the light and life of genuine humility.

That virtue we need for faithful lives in our respective churches, homes, and places in daily life. For example, the meek wife will be faithful to her husband in her lifelong marriage, will guide her house with wisdom and discretion, and also, as time and opportunity permit, bear the burdens of others within the household of faith. ….

As the meek fulfil their calling in the church, home, and other areas of life, they put others first. The husband will think of his wife first, and so wife toward her husband. The meek parents will not put themselves, their vacations, their hobbies, or other earthly desires first, but will put the needs and spiritual welfare of their children and their children’s children first. Bearing the burdens of fellow saints becomes a priority for the meek. Interceding for others in the church in prayers before God’s throne of grace is a daily element of prayers of the meek. Just as the Father in heaven so esteemed those others in the church that he gave his only begotten Son for them, so surely must we esteem our fellow saints.  (Richard J. Smit: “The Fruit of the Spirit of Jesus Christ” pp.132, 134)

“What a privilege it is to be children of good parents. The parents in covenant with God, and God lays up mercy for their children. “The just man walketh in his integrity, his children are blessed after him.” Prov. xx.7. A religious parent does not procure wrath, but helps to keep off wrath from his child; he seasons his child with religious principles, he prays down a blessing on it; he is a loadstone to draw his child to Christ by good counsel and example. Oh, what a privilege is it to be born of godly, religious parents! Augustine says that his mother Monica travailed with greater care and pains for his new birth, than for his natural. Wicked idolaters entail misery on their posterity; God ‘visits the iniquity of the fathers upon their children;’ but religious parents procure a blessing upon their children; God reserves mercy for their posterity.” (Second Commandment. Thomas Manton p. 67)

“I have remembered thy name, O Lord, in the night, and have kept thy law.”

We often read and sing David’s Psalms; but we have little of David’s spirit. A man’s employment is as the constitution of his mind is; for all things work according to their nature. A man addicted to God; that is to say, one who hath taken God for his happiness, his word for his rule; his Spirit for his guide, and his promises for his encouragement, his heart will always be working towards God, day and night. In the day, he will be studying God’s word: in the night, if his sheep be interrupted, he will be meditating on God’s name; still entertaining his soul with God. The predominant affection will certainly set the thoughts awork. The man of God had told us, in the former verse, what was his chief employment in the day-time; and now he telleth us how his heart wrought in the night: night and day he was remembering God; and his duty to him. In the day, the statues of God were his solace, and as songs to him in the house of his pilgrimage: in the night, the name of God was his meditation: “I have remembered thy name, O Lord, in the night, and have kept thy law.” (Thomas Manton, Psalm 119:55)

    It is just because modern Christendom has such an inadequate estimate of the fearful and universal effects which the Fall has wrought, that the imperative need for the supernatural power of the Holy Spirit is now so little realized. It is because such false conceptions of human depravity so widely prevail that, in most places, it is supposed all which is needed to save half of the community is to hire some popular evangelist and attractive singer. And the reason why so few are aware of the awful depths of human depravity, the terrible enmity of the carnal mind against God and the heart’s inbred and inveterate hatred of Him, is because His character is now so rarely declared from the pulpit. If the preachers would deliver the same type of messages as did Jeremiah in his degenerate age, or even as John the Baptist did, they would sooner discover how their hearers were really affected toward God; and then they would perceive that unless the power of the Spirit attended their preaching they might as well be silent.” (A. W. Pink “The work of the Holy Spirit.” P. 47)

“What a privilege it is to be children of good parents. The parents in covenant with God, and God lays up mercy for their children. “The just man walketh in his integrity, his children are blessed after him.” Prov. xx.7. A religious parent does not procure wrath, but helps to keep off wrath from his child; he seasons his child with religious principles, he prays down a blessing on it; he is a loadstone to draw his child to Christ by good counsel and example. Oh, what a privilege is it to be born of godly, religious parents! Augustine says that his mother Monica travailed with greater care and pains for his new birth, than for his natural. Wicked idolaters entail misery on their posterity; God ‘visits the iniquity of the fathers upon their children;’ but religious parents procure a blessing upon their children; God reserves mercy for their posterity.” (Second Commandment. Thomas Manton p. 67)

 “Though idolaters love the false image of God in a picture, they hate his true image in a believer. They pretend to honour Christ in a crucifix, and yet persecute him in his members.” (Thomas Manton. The Ten Commandments p.67)

My times are in thy hands “…The great truth is this-all that concerns the believer is in the hands of the Almighty God. “My times”, these change and shift; but they change only in accordance with unchanging love, and they shift only according to the purpose of One with whom is no variableness nor shadow of turning. “My times,” that is to say, my ups and my downs, my health and my sickness, my poverty and my wealth-all those are in the hand of the Lord, who arranges and appoints according to his holy will the length of my days, and the darkness of my nights. Storms and calms vary the seasons at the divine appointment. Whether times are reviving or depressing remains with him who is Lord both of time and eternity; and we are glad of it…” (CHS on Psalm 31:15a)

“The Bible is the statute-book of God’s Kingdom, wherein is comprised the whole body of the heavenly law, the perfect rules of a holy life, and the sure promises of a glorious one.” Ezekiel Hopkins (Posted 5/Sep//2018) The Puritan Treasury p.32)

The work of the Holy Spirit- “All around us are those willing to receive Christ as their Saviour, who are altogether unwilling to surrender to Him as their Lord. They would like His peace, but they refuse His “yoke,” without which His peace cannot be found (Matt. 11:29). They admire His promises, but have no heart for His precepts. They will rest upon His priestly work, but will not be subject to His kingly sceptre. They will believe in a “Christ” who is suited to their own corrupt tastes or sentimental dreams, but they despise and reject the Christ of God. Like the multitudes of old, they want His loaves and fishes, but for His heart-searching, flesh-withering, sin-condemning teaching, they have no appetite. They approve of Him as the Healer of their bodies, but as the Healer of their depraved souls they desire Him not. And nothing but the miracle-working power of the Holy Spirit, can change this bias and bent in any soul.

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)

  1. The Typology of the Ark. A.W. Pink -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.

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?” (Counterfeit or Genuine by David O. Fuller, DD)

(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)

And so, the word of the cross speaks of a wondrous love. It proclaims that God, before the world was, loved us and ordained us unto everlasting life and glory; that, unto that end. He appointed His only begotten Son to be the Head of His brethren, the Church, that He might bear their sins, atone for their iniquities, obtain for them everlasting righteousness, deliver them from all their woe, and lead them into the glory of God’s heavenly tabernacle with them. It proclaims that this good pleasure of the God of our salvation was realized in the fullness of time, that He sent His only begotten Son into the world, loaded all the burden of our sin upon Him, delivered Him over unto death, yea, the death of the cross, and thus redeemed us by His own blood. At the cross our power and wisdom are brought to nought, but God’s wisdom and the power of His eternal love gloriously shine forth. For God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.”

And that word is power, a power of God! It does not merely speak of righteousness and judgment, of love and salvation, of redemption and eternal life: it accomplishes it. By the power of the word of the cross the burden of our sins is rolled from our weary shoulders, the shackles of corruption are cut, death loses its sting; and righteousness and peace, life and glory are bestowed up us.

It is such a power, exactly because it is the Word of God. He speaks it. And when He speaks it to our soul, we are saved. And when we are saved the word of the cross is a power God to us..

“The Power of the Cross” by H. Hoeksema)

That is the power of the cross

Do you know the power of Christ’s cross?

Have your sins been rolled away by the power of the cross of Christ?

Has death lost its sting!

Do you know Christ’s righteousness and peace, has life and glory been bestowed upon you?

And that word is power, a power of God! It does not merely speak of righteousness and judgment, of love and salvation, of redemption and eternal life: it accomplishes it. By the power of the word of the cross the burden of our sins is rolled from our weary shoulders, the shackles of corruption are cut, death loses its sting; and righteousness and peace, life and glory are bestowed up us.

It is such a power, exactly because it is the Word of God. He speaks it. And when He speaks it to our soul, we are saved. And when we are saved the word of the cross is a power God to us..

“The Power of the Cross” by H. Hoeksema)

That is the power of the cross

Do you know the power of Christ’s cross?

Have your sins been rolled away by the power of the cross of Christ?

Has death lost its sting!

Do you know Christ’s righteousness and peace, has life and glory been bestowed upon you?

The almighty power of God is then no longer an abstraction to us-an intellectual conviction-but a present practical necessity; not a perfection which we distantly contemplate, but one by which we live and without which we perish. The dire necessity which drives us to the fount of life is, in its results, and incalculable blessing. And the temptation of Satan which terrifies the soul out of all self-dependence and creature-dependence, and compels it to find refuge in an almighty Saviour, has accomplished a gracious end.

And with this, so with other perfections of the ever-blessed God, and with the precious promises of his Word, and with merciful provisions of the covenant of grace, and with the priceless salvation of our Lord Jesus Christ. The tempted soul learns afresh how to prize them, and embrace them, and cling to them, and rest upon them, and live by them.   

“For the grace of God that bringeth salvation hath appeared to all men,” Titus 2:11


Many of those who look no farther than the temporal happiness of individuals and the welfare of the State are not insensible of the importance and value of domestic relationships, realizing that the family is but the unit of the nation. No matter how excellent the constitution and laws of a country may be, or what its material resources, they are insufficient and effectual, unless sure foundation for social order and public virtue be laid in the healthy regulation and wise disciple of its families. The nation is but the aggregate of individuals comprising it; and unless there be good fathers and mothers, good sons and daughters, brothers and sisters, there will be no good citizens. It is because our home life has so sadly deteriorated that social decay is now far advanced, nor can it be arrested until parents once again properly discharge their responsibility. We have no hesitation in saving that the future welfare of Britain (and the USA too) is more seriously menaced by the relaxation of family government and the breakdown of home life than by any government incompetence or foreign hostility. 

Home! How much that one word used to convey! It is still one of the most precious in the English language unto some of us. Much more so when to all its natural attractions are added the hallowed associations which gather around a Christian home. Is it not our favourite concept of heaven embodied in that blessed expression, “my Father’s House” (John 14.2). Because the Christian is God in every relation of life. No matter what station he occupies, or wherever home should be the sphere of his most manifest devotedness unto Him. All its arrangements should bear the stamp of his heavenly calling. All its affairs should be so ordered that everyone entering it should feel, “God is here!” The supreme aim of family life should be household piety, everything else being subordinated thereto.

It is in the home our real characters are most manifested and best known. Out in the world, a certain measure of restraint is placed upon both our corruptions and our graces; but in the home, we are freer to act naturally, and it is there that our worst and best sides alike are exhibited the plainest. As a close observer and one of wide experience said, “I can never form a correct judgment of a man from seeing or hearing him in a religious meeting. He may seem a very spiritual person there, and say very beautiful things, but let me go home with him, and there I learn the actual state of the case.” He may indeed pray like a saint in the church, but unless his home be governed according to the Word of God, and his own conduct be regulated by the Spirit of Christ, he fails to witness for him in that most important and influential sphere.

The reality and extend of “a work of grace” in the soul are most clearly revealed amid the petty trials of home life. In the Scriptures, we find some of its most eminent characters subjected to that severe test. For example, the Lord gave as the reason for the intimate confidences He was about to make unto Abraham, “For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD” (Gen. 18:19): thus his home life was pleasing to God as was his public. Nor are the Scriptures less explicit in showing us the disastrous consequences which attend a believer’s unfaithfulness in this relation. A notable case in point is the fearful ruin of Eli’s family: “I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not” (1 Sa. 3:13). The state of a preacher’s home is like made the test of his character: he is disqualified from the sacred office, unless he be “one that ruleth well his own house, having his children in subjection with all gravity,” adding, “(For if a man know not how to rule his own house, how shall he take care of the church of God?)” (1 Tim. 3:4-5). 

“What have they seen in thine house?” (2 Ki. 20:15). Have you observed my reader, how much in Scriptures is in the interrogatory form? How frequently the Lord used that method of teaching, both with His disciples, and His enemies! It is most definite and searching form of instruction. A considerable part of God’s Word is made up of questions; and it is our wisdom not only to thoughtfully and prayerfully ponder them, but to regard the same as being addressed to us individually-and thereby bare our hearts to their penetrating power. This we should do with the “Where art thou?” of Genesis 3:9, right through the Scriptures to the 2wherefore didst thou marvel” of Revelation 17:7. The one now before us was uttered by way of rebuke unto Hezekiah’s vanity, who-in a spirit of pride and ostentation-had shown the massagers from Babylon the treasures of his palace.

“What have they seen in thine house?” Let each of us take that inquiry home to himself and herself. What do visitors, especially those who spend a night under your roof, behold in thy home? Do they see a household which is well ordered, everything regulated according to God’s Word; or do they behold a scene of confusion and turmoil? Do the furnishings of your home bespeak a heart which is dead to the world? Is there a noticeable absence of that carnal luxury and fleshly display which mark those whose affections are set upon things below? On the other hand, is there that cleanliness and tidiness everywhere which honours the Lord? Nothing is more incongruous for one who professes to be a stranger and pilgrim (1 Pe. 2:11) here than to behold him or her endeavouring to outshine their neighbours in that which ministers to “the lust of the flesh, and the lust of the eyes, and the pride of life” (1 Jo. 2:16). Equally so do neglect and dirt indicate that something is wrong with the heart, and mar a Christian’s testimony.

“What have they seen in thine house?” Do they behold a husband “under petticoat government,” or one who takes his proper place at the head of the home? The household must have a leader; and God has committed rule to the husband, and holds him responsible for its management. It is no valid excuse for him to say that he is the breadwinner, and therefore, he leaves the wife to run the house. Not that he is to be a tyrant, but firm, asserting his authority, ruling in holy love. Yet unless the wife fully do-operates, much of his effort will be unavailing. Not only does God require her to be subject unto her husband’s will (Eph. 5:22, 24), but to loyally support and further him-unless his requirements manifestly clash with the Bible. He is necessarily absent from the home most of the day, and therefore, it largely devolves upon her to “train up” their children “in the way [they] should go” (Pro. 22:6).

“What have they seen in thine house?” Little or nothing to distinguish it from the worldlings?-or everything in it aiming at the glory of God? The husband and wife conducting themselves as “being heirs together of the grace of life” (1Pe. 3:7)? The children brought up “in the nurture and admonition of the Lord” (Eph. 6:4) and “in subjection with all gravity” (1 Tim. 3:4)-or utterly spoiled unruly, and a trial to those who have to endure their presence? Do visitors behold an example of parental piety, of salutary discipline maintained, evidences on every side that their hearts set upon something higher than the baubles of earth? Do they see the family altar? Do they behold the Sabbath day-duly honoured-all unnecessary cooking avoided? If they do not, they will rightly suspect the genuineness of your Christian profession! If those things be absent, be not surprised if your children abandon religion as they grow older.  Having no confidence in what they were reared. God search every one of us with this important question. (Studies in the Scriptures by A.W. Pink Sep. 1948 Vol. xxvii No. 9)    

Press to Contniue

“For the grace of God that bringeth salvation hath appeared to all men,” Titus 2:11

Forever with the Lord


The Clouds Of The Christian, The Chariot Of God
“Who maketh the clouds his chariot” (Psalm l04:3).

If God were perfectly comprehensible in his being and government to a finite mind, then either he must forego his claim to divinity, or we must cease to be human. And yet in nothing, scarcely, is the Christian more at fault than in attempting to fathom those dispensations of his government in which he conceals his purposes and enshrouds himself, and failing, he then questions the wisdom and rectitude of his procedure! But how gently does the result rebuke and confound our misapprehension and distrust. When from the secret place of thunder he utters his voice, when in his dealings darkness is under his feet, when he makes darkness his secret place, his pavilion round about him dark waters and thick clouds of the skies (Psa. 18:11), even then he is but making a way for his love to us, which shall appear all the more real and precious by the very cloud-chariot in which it travels.

The believer in Christ has nothing slavishly to dread, but everything filially to hope from God. So fully is he pardoned, so completely is he justified, so perfectly is he reconciled to God, that even the darkest dispensations in which he hides himself shall presently unveil the brightest views of his character and love; and thus the lowering cloud that deepened in its darkness and grew larger as it approached shall dissolve and vanish, leaving no object visible to the eye but him whose essence and name is love. Oh, it is because we have such shallow views of God’s love that we have such defective views of God’s dealings! We blindly interpret the symbols of his providence because we so imperfectly read the engraving of his heart. Faith finds it difficult to spell the word ‘love’ as written in the shaded characters of its discipline; to believe that the cloud which looks so somber and threatening is the love-chariot of him who for our ransom gave himself unto the death because he so loved us!

The subject on which this chapter engages our thoughts presents another path heavenward for the Christian. And as this path is frequently trodden by many, we desire to present it in such an aspect as shall help onward those who are walking in darkness having no light, or around whose way the dense dark clouds of divine dispensations are gathering, filling the soul with fear and trembling. He makes the clouds his chariot; and soothed with this assurance, the beclouded, benighted traveler may be still and know that he is God. Let us view some of those clouds of the Christian pilgrimage which Christ makes his chariot.

The heavens are draped with many clouds of varied forms and hues. Such are, figuratively, the dealings of God with his people. Our Lord has many chariots. It is recorded of Solomon that his chariots were fourteen hundred; but the chariots of God are twenty thousand. In every cloud in the history of the church and in the experience of the saints is a divine chariot, and every chariot is, like the King of Israel’s, paved in the midst with love. We may illustrate this by a reference to Christ’s state-chariot, or, in other words, the Lord’s appearance to his people in the cloud of his essential and divine glory. It was in this cloud he entered and filled the tabernacle ‘so that the priests could not stand to minister because of the cloud: for the glory of the LORD filled the house of the LORD’ (I Kings 8:11). In this same cloud, too, he descended upon Mount Sinai: And a cloud covered the mount. And the glory of the LORD abode upon mount Sinai’ (Exod. 24:15-16). The same glorious chariot was seen descending and lighting upon Mount Tabor, in that sublime and expressive scene of our Lord’s transfiguration, when ‘he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased’ (2 Pet. 1: 1 7). The same chariot of state waited his ascension and bore him back to heaven, reinvested with the glory which he had with the Father before the world was; for as he went up and his form disappeared from the gaze of his disciples, ‘a cloud received him out of their sight’ (Acts 1:9). In like manner, descending in the state-chariot of his own glory and the glory of his Father, shall he come again. Behold, he cometh with clouds; and every eye shall see him’ (Rev. 1:7). Solemn scene! Sublime advent! Blessed hope of those who love and look and long for his appearing! Saints of God, it speedeth on! The day of your full redemption draweth nigh. The state-chariot of our Immanuel is preparing for its descent to the world, conveying him to his church, his loving, longing bride. Lord, why tarry the wheels of thy chariot? Come, quickly come, and terminate the reign of sin and sorrow and death in the dominion of holiness and happiness and endless life, and take thy wearying church to thyself.

Come, great Redeemer, open wide
The curtains of the parting sky;
On a bright cloud in triumph ride,
And on the wind’s swift pinions fly.

Come, King of kings, with thy bright train,
Cherubs and seraphs, heavenly hosts;
Assume thy right, enlarge thy reign,
As far as earth extends her coasts.

Come, Lord, and where thy cross once stood,
There plant thy banner, fix thy throne;
Subdue the rebels by thy Word,
And claim the nations as thine own.

May we not pause at this part of our subject and ask the reader, have you seen the King riding in his chariot of state? To drop the figure, have you seen his glory, as the glory of the only-begotten of the Father, full of grace and truth? Oh, it is a grand spectacle, the glory that is in Christ Jesus, the glory of his person, his atoning work, his redeemed church! Blessed are the eyes enlightened to behold it! Deem not your Christianity as true, nor your religion as sound, nor your hope as valid, unless you have seen by faith’s spiritual, far-discerning eye Jesus in his divinity, the King riding in majesty and beauty in this cloud-chariot of his essential dignity and glory. It is only in the beaming effulgence of this glory that all our demerit and deformity is absorbed and annihilated. So divine, blinding, and overpowering is the essential glory of our redeeming God that a believing sinner, enveloped by its beams, is changed into the same image, from glory to glory, even as by the Spirit of the Lord. All his unrighteousness, his sins, and hell-deservings are consumed and destroyed by the divine Sun of righteousness. Jesus makes this cloud his chariot and waits to bless us with its vision.

There are, too, divine truths—the mysteries of the gospel, for example—which may be regarded as the cloud chariots of God. It is a favorite maxim with the objector to Christianity—plausible yet fallacious—that where mystery begins faith terminates. And yet never did the genius of error forge a weapon more weak and powerless with which to attack our divine and holy faith! If the Bible be the revelation of God, mysteries must necessarily form an essential part, if not its very substance. It would indeed be astonishing if God should not know more than man; or that if, in condescending to reveal to man his being, his will, and his heart, there should not be problems in divine truth man cannot solve, depths he cannot reach, mysteries he cannot unravel, and revelations he may not reconcile. Such, for example, are the revealed doctrines of the Trinity, the incarnation, atonement, election, sovereignty, the new birth, and resurrection. We own the mystery which envelops so much connected with these great verities of our faith; that there are depths too profound for reason’s line to touch, modes of existence which forbid the rash doubts of the skeptic and the vain speculation of the philosopher, while they demand the unquestioning faith and profound homage of the believing mind.

And yet are we then to reject them? We may, we do, believe a thousand things in nature which the mind cannot fully comprehend. Our very existence is a mystery; every movement of the body, every action of mind, every volition of will, every emotion and affection of the heart encompasses us with mystery. Yet on that account do we doubt our own existence? My being confounds, but does it transcend my reason? And are we not at every step confronting mysteries in nature and in providence which we accept as credible, which otherwise we must reject as incomprehensible? If, then, my reader, your mind is perplexed, agitated, and distressed respecting these clouds which veil so much connected with the revealed truths of the gospel, learn this lesson—that Christ makes these very clouds his chariot. In each and all of these profound yet glorious verities of our faith, these great and precious doctrines of the gospel, Christ is revealed Christ is embodied, Christ travels. The gospel is the vehicle in which Christ makes his constant advent to our souls; and if our reason may not be able perfectly to comprehend all the parts of the vehicle, let it content our faith that Jesus, the revelation ‘ the substance, and glory of all divine truth, occupies it; and that ere long the cloud of mystery into which we entered with trembling will, as in the transfiguration, dissolve into light and splendor, pure and soothing, and we shall see Jesus only.

Regard it as one of your chief mercies that your salvation depends not upon reason but upon faith. You are not called upon fully to comprehend, but unquestioningly to believe and love. You are not the less saved because your faith deals with obscurity, nor is your faith less real, precious, or saving because it abjures the wisdom of the sage for the docile spirit of the child, and the learning of the philosopher for the humility of the disciple. Let your great study be the mystery of Christ’s love to sinners—the mystery of Christ’s love to you. The apostle was content to leave all mysteries to the day of perfect knowledge, if he could but attain unto love. Though I know all mysteries, and have not love, I am nothing. Study that grand truth, ‘God is love’, as embodied in the cross of Christ, and you can well afford to refer all that is obscure and hard to understand in revealed truth to the day when we shall know all, as we also are known. Cease to dispute, cavil, and speculate on the subject of religion and revealed truth, and receive the gospel and enter into the kingdom of Christ as a little child.

In the momentous matter of your future destiny, you have but to deal with two specific and distinct facts – your sinnership and Christ’s Saviorship. What if you solve all the problems of science, and fathom all the depths of learning, and unravel all the mysteries of truth, and yet are lost! What will your speculations, and researches, and discoveries avail, if at last they be found ineffectual to distil one drop of the water of life upon the tongue, now caviling and profane, then fevered and tormented in the quenchless flame? Are you not, by your present persistent course of unbelief, pride, and rejection of truth, in danger of finding yourself there? Oh, it is of infinite importance to you that you come as sinful to the blood of Christ, as condemned to his righteousness, as ignorant and unlearned to the feet of Christ. The great problem you have to work out is your own salvation. The grand mystery you have to unravel is the mystery of your union with Jesus. The momentous questions you have to decide are the place, the society, and the employment of your endless future! Where, with whom, and how will you spend your long eternity? Compared with these grave considerations, all your doctrinal hair-splitting and your religious speculations, your vain disputes and your dreamy hopes, are as the follies of driveling idiocy, or the aberrations of a mind insane.

Shakespeare portrays his ‘Lear’ as gathering straws with the hand that had wielded a scepter, and devoting to childish thoughts a mind which once gave laws to a kingdom. With a yet more powerful hand the sacred historian describes the monarch of Babylon quitting the occupation and abodes of men and betaking himself to the pursuits and companionship of irrational animals. But what are these sad pictures of a mind diseased, wrecked, and ruined, compared with the moral madness of the man who disbelieves the gospel, cavils at truth, and perils the eternal interests of his soul—who employs the rational powers with which God has endowed him in attempting to subvert the foundations of Christianity, to extinguish the beacon light erected on the headlands and the shores of time to guide the spiritual voyager safe to eternity, involving in the destruction of others Ws own personal salvation?

The clouds of God’s providential government are no less his chariot. ‘Clouds and darkness are round about him’ (Psa. 97:2), and in these dispensations of his government he moves among men, and especially his saints. It is by a ‘cloudy pillar’, sometimes turning towards us gleams of light, at other times casting deep and dark shadows on our way, that God is conducting us heavenward. Oh, how many and how varied in form and in hue are the trying, afflictive, and disciplinary dealings of our heavenly Father! How soon the bright blue sky smiling down upon us may be wreathed with the drapery of clouds, each one dark and portentous. God blows upon wealth and it vanishes, touches health and it droops, smites the creature and it dies, and we exclaim in the words of David, ‘I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears’ (Psa. 6:6). But the night of cloud and gloom is to the kingdom of grace what the darkness of night is to the kingdom of nature. Darkness possesses the twofold property of concealing and revealing; and it would perhaps be impossible to say in which it most excelled, whether it does not reveal as much, if not more, beauty and wonder than it veils. Those clouds of providential dispensations which turn our day into night bring out to view such constellations of divine promises, discover such perfection of the divine character, and present such discoveries of divine love, as to make even night more wonderful and resplendent than day. Ah, beloved, we should know but little what Christ’s chariot of love was, but for the clouds in which he comes to us! Are cloudy dispensations gathering around you? Are God’s ways such as fill you with fear and foreboding, agitation and alarm? Does sickness threaten, do resources fail, friendships chill, changes in the relations or social position of life approach? Is separation feared, death anticipated, followed in its gloomy wake by weakened dependencies, closed channels, sundered ties, the sad farewell to a parent’s society, the home of childhood, and the dearest, sweetest ties of earth? Oh, these gathering clouds are but the Lord’s chariot, in which he rides to thee in all the wisdom of His dealings, the faithfulness of his covenant, the tenderness of his love, and the righteousness of his procedure.

Ye fearful saints, fresh courage take,
The clouds ye so much dread
Are big with mercy, and shall break
In blessings on your head.

Judge not the Lord by feeble sense,
But trust him for his grace,
Behind a frowning providence
He hides a smiling face.

But consider who it is that rides in this chariot. It is the Lord your God. Many of God’s people are so absorbed in their contemplation of the chariot as to overlook the one who sits in it. Their emotions vary according to the appearance which it presents. If the cloud is bright and promising, their feelings and hopes are correspondingly so; but should it wear a somber, threatening appearance, faith sinks and fears rise. But faith has nothing to do with the chariot, whatever may be its magnitude, shape, or hue, but with Christ in the chariot and with God in the cloud. For example, with regard to divine truth, it is not with the vehicle of truth itself, but with Christ as revealed in the truth, that our faith must deal. I may not be able to comprehend and understand all the parts of the chariot—its complexity may baffle, its gorgeousness may blind me—but I may be able to see and understand who is enthroned upon its seat.

If the mystery of the doctrine of the Trinity, and of the incarnation, and of the atonement, and of election, is so profound that I cannot explain or comprehend it, I still may discern in them one glorious object, and discerning that object, it were enough for my salvation. I can see Jesus in the Trinity, Jesus in the incarnation, Jesus in the atonement, Jesus in election, and this will suffice until the night of divine mysteries gives place to the meridian sunshine of a perfect and eternal day of knowledge and glory; and then I shall as fully understand the mysterious construction and comprehend all the different parts of the chariot as my mind will be capable of knowing, and my heart of loving him, whose name is Wonderful, who rode in it to my salvation. Then shall we know even as also we are known. Oh, how fully and blessedly shall we know Jesus then! How gloriously will this great mystery of godliness, God manifest in the flesh, unveil to our enlarged and sanctified intellect. We shall no more see the King in his beauty as through a glass darkly, nor the good land very far off. With souls perfected in holiness, how clear will be the vision, how transparent the medium, how glorious the Object! There shall be no more night of mystery, no more night of obscurity, no more night of sin, no more night of weeping. No disease shall shade the intellect, no prejudice shall warp, no shock shall unhinge it. No adversity shall touch the heart, no bereavement shall sadden, no changed and chilled affection shall collapse it.

That there will be gradations of knowledge and degrees of glory, I think is probable. There are so in the Church of God on earth; I see nothing to exclude the same from the Church of God in heaven. But this will not in the slightest degree affect the happiness or glory of the saints. Is there less beauty in a tuhp-bed, or in a conservatory of flowers, because there is so rich an assemblage of varied colors? Or, is there less splendor in the heavenly bodies because there is so great a variety of magnitude, effulgence, and orbit? And will there be less enjoyment, or less beauty, or less song amidst the countless numbers who throng the temple above, because ‘One star differeth from another star in glory’ (1 Cor. 15:41)? Oh, no, the glory and the happiness of each will be full and perfect! Every spirit will possess a happiness and reflect a glory equal to its capacity. As two luminous bodies in the celestial system may shine in perfection, though in widely different orbits and with different degrees of splendor, and as two streams, the rivulet and the river, may course their way through landscape, the one gliding in simple, pensive beauty, the other rolling in majestic waves, and yet each filling its channel, both equally charming the eye and declaring the glory of God; so the ‘spirits of just men made perfect’ (Heb. 12:23) shall each be a differing, yet full, vessel of happiness. The image of God will shine with full-orbed splendour in both, though with different intensity, and by each one shall Christ perfect to himself endless praise.

Oh, beloved, if we but reach that world of purity and of bliss, we shall be so satisfied with the orbit we roll in, the glory we emit, and the happiness we feel, as never to question the goodness or the righteousness of God in the sphere assigned us! Christ will then be all in all to us, and we shall be satisfied with all that Christ has done. I think that our bliss will be so complete, our joy so full, and our glory so resplendent, we shall scarcely be conscious that there is another saint fuller, happier, or more glorious than ourselves. Blessed world of glory, we long to be within thy walls! Open, ye everlasting doors, and admit us, that we may eat of the tree of life and recline upon the sunlight banks of the crystal river that makes glad the city of our God.

Salem, city of the holy,
We shall be within thy walls:
There, beside yon crystal river,
There, beneath life’s wondrous tree,

There, with nought to cloud or sever,
Ever with the Lamb to be!
Heir of glory!
That shall be for thee and me!

The Lord, too, is equally in all the providential clouds which unfold his government and trace our pilgrimage heavenward. It is our wisdom and our happiness to know that there is not an event or circumstance, a cloud or a sunbeam, in our personal history and experience that is not a vehicle of Christ. He makes the clouds his chariot; and his providential dispensations, whatever their form or their hue, are his means of approaching and visiting us. ‘The LORD hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet’ (Nahum 1:3). Fear not, oh Christian traveler, that dark, lowering cloud rising above thee. It grows large, and it looks threatening, and thou thinkest it will overtake and consume thee before thou hast crossed the plain and reached the shelter. Tremble not, it will roll no thunder, it will flash no lightning! The cross of Christ is the great lightning conductor for the Church of God. Around that cross, law and justice met in awful array, the thunderbolt struck and the lightning scathed the Son of God, and upon him they spent their force. And now beneath the shelter of that cross, the penitent sinner may safely stand, and the darkest cloud, and the loudest thunder, and the most vivid lightning that gathers and verberates and illumines above shall pass him by untouched, for there is now ‘no condemnation to them which are in Christ Jesus’ (Rom. 8:1).

Why, then, fear the dealings, and the readings, and the chastenings of God in providence? That somber chariot that appears at thy door, enters thy abode, mounts into thy chamber, is the chariot of love, the chariot of Jesus. Christ is in that adversity, Christ is in that loss, Christ is in that bereavement, Christ is in that sickness; in a word, that cloud, whatever may be its nature, its form, and its darkness what it may, is one of the twenty thousand chariots of God in which he rideth to thy help, in his excellency, on the sky. Oh, learn to see Christ and to deal closely with God in all his dispensations and dealings with you. No enemy bent on destruction, no foe armed with vengeance, sits in the cloud chariot that approaches you—it is your Father, your covenant God, your Redeemer. It is he to whose heart you are more precious than the universe, in whose eye you are more beautiful than angels, and on whose ear the accents of your voice fall with a melody infinitely surpassing the sweetest cherub before the throne.

Look not, I beseech you, at the somber hue of the chariot, but rather at the love and loveliness and graciousness of him who sits within it. It is your beloved Lord! His person is white and ruddy, human and divine. His countenance is brighter than the sun shining in its strength. His voice is gentle, tender, and winning, uttering the speech and the accent and the words of love. Then be not afraid. Christ will never send an empty chariot to his people. When his chariot lights at our door, we may be assured that he is in it. No angel, no ransomed spirit shall occupy the seat, but he himself. Welcome, then, the visit of your gracious King. He comes laden with the ‘sure mercies of David’, freighted with covenant blessings and bearing the sweet grapes and the fragrant flowers gleaned from the vineyards and the paradise of heaven. He comes in this cloud to talk with and to manifest himself to you and to make you more intimately and personally acquainted with himself, with his truth and his love. Welcome him to your dwelling, receive him into your heart, and bid him abide with you there, never to leave you again. Be not satisfied unless you discern the Ying in the chariot. This only will dispel your fears and reconcile you to the dispensation, however dark and painful it may be. The moment you realize, ‘Thou art near, O Lord’—that moment your heaving, panting bosom will be at rest. The disciples feared as they entered into the cloud upon the Mount of Transfiguration, but discovering the Lord in it, their trembling was changed into confidence, their apprehension into joy, and they desired to build their tabernacle on its summit and no more descend to the toil and the strife below.

Beloved, are you entering some overshadowing cloud trembling and apprehensive? Fear not! Thy Lord is in it, and a Father’s voice of love shall speak to thee from out of its veiling shadows, saying, ‘When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee. For I am the LORD thy God, the Holy One of Israel, thy Savior’ (Isa. 43:2-3). Glorious cloud that enshrines the form of my redeeming God! Welcome, thou coming chariot, that brings Jesus near to my soul. Thy vesture is dark, thy form gigantic, thy appearance threatening, but my heart shall not fear, nor my faith falter, for in this will I be confident, that he makes the clouds his chariot, and in this chariot comes my Savior to shelter, to soothe, and to bless me. Truly, ‘there is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. The eternal God is thy refuge, and underneath are the everlasting arms’ (Deut. 33:26-27). Ere long another chariot will appear at your door, the chariot sent to bear you home to God, to Christ, to heaven. We know not what form this messenger will as- sume, whether it will be Christ’s state-chariot, which shall convey him in person to us, or whether it shall be Christ’s chariot of death, which will convey us to him; but this we believe and are assured of, that in a very little while we shall see the Lord and be with him forever. The chariot is preparing for us, let us be preparing for the chariot. Let us so live detached from, and above, the world, and creatures, and earthly delights; let us so live in fellowship with God and in communion with divine and eternal things, that when the Lord’s chariot gently knocks at our door, we may have nothing to do but to step into it and away to heaven! Aged saint, art thou looking through the window and the lattice of thy frail tabernacle, exclaiming, ‘Why is his chariot so long in coming. Why tarry the wheels of his chariots?’ (Judg. 5:28).

Be patient and trustful; the Lord’s time is best, and ere long thou shalt exclaim, ‘It is the voice of my Beloved that knocketh! The Master is come and calleth for me. Earth, farewell! Friends, farewell! Parents, kindred, wife, children, home, farewell! Sorrow, suffering, trial, sin, farewell! I go to be with Jesus forever!’ And then a cloud of glory shall receive you out of their sight, and so shall you ever be with the Lord.

Forever with the Lord!
Amen; so let it be,
Life from the dead is in that word,
‘Tis immortality.

Here in the body pent,
Absent from Him I roam,
Yet nightly pitch my moving tent
A day’s march nearer home.

My Father’s house on high,
Home of my soul, so near,
At times, to faith’s far-seeing eye
Thy golden gates appear!

Yet clouds will intervene,
And all my prospect flies,
Like Noah’s dove, I flit between
Rough seas and stormy skies.

And the clouds depart,
The winds and waters cease,
While sweetly o’er my gladdend heart
Expands the bow of peace.

In darkness as in light,
Hidden alike from view,
I sleep, I wake, as in His sight,
Who looks all nature through.

Forever with the Lord!
Father, if ’tis Thy will,
The promise of that faithful word
Even here to me fulfil.

Be Thou at my right hand,
Then can I never fail,
Uphold Thou me, and I shall stand,
Fight, and I must prevail.

Knowing as I am known,
How shall I love that word!
And oft repeat before the throne,
Forever with the Lord!

Forever with the Lord!
Amen; so let it be,
Life from the dead is in that word,
‘Tis immortality

Octavius Winslow

“For the grace of God that bringeth salvation hath appeared to all men,” Titus 2:11

A Most Precious Enjoyment

Jonathan Edwards (1703-1758)
Let us be thankful for the institution of the Christian Sabbath.

It is a thing wherein God hath shown His mercy to us and His care for our souls. He shows that He by His infinite wisdom is contriving for our good. Christ teaches us that the Sabbath was made for man: “The sabbath was made for man, and not man for the sabbath” (Mar. 2:27). It was made for the profit and for the comfort of our souls.

The Lord’s Day is a day of rest: God hath appointed that every seventh day we should rest from our worldly labors. Instead of that, He might have appointed the hardest labors for us to go through, some severe hardships for us to endure. It is a day of outward, but especially of spiritual, rest. It is a day appointed of God that His people thereon may find rest unto their souls; that the souls of believers may rest and be refreshed in their Savior. It is a day of rejoicing: God made it to be a joyful day to the Church…They that receive and improve the Sabbath aright, call it a delight and honorable (Isa. 58:13-14). It is a pleasant and joyful day to them; it is an image of the future heavenly rest of the Church: “There remaineth therefore a rest” (or Isabbatism, as it is in the original) “to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest” (Heb. 4:9-11).

 The Christian Sabbath is one of the most precious enjoyments of the visible Church. Christ showed His love to His Church in instituting it; and it; [is appropriate for] the Christian Church to be thankful to her Lord for it. The very name of this day-the Lord’s Day or Jesus’ day-should endear it to Christians, as it intimates the special relation it has to Christ and the design of it, which is the commemoration of our dear Savior and His love to His Church in redeeming it.

Be exhorted to keep this day holy. God hath given such evidences that this is His mind, that He will surely require it of you, if you do not strictly and conscientiously observe it. And if you do thus observe it, you may have this comfort in the reflection upon your conduct: (1) that you have not been superstitions in it, but have done as God hath revealed it to be His mind and will in His Word that you should do; and (2) that in so doing you are in the way of God’s acceptance and reward.

Here let me lay before you the following motives to excite you to this duty:           

  1. By strict observation of the Lord’s Day, the name of God is honored, and that in such a way as is very acceptable to Him. “If thou…call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him” (Isa. 58:13). God is honored by it, as it is a visible manifestation of respect to God’s holy Law and a reverencing of that which has a peculiar relation to God Himself…If a person, with evident strictness and care, observe the Sabbath, it is a visible manifestation of a conscientious regard to God’s declaration of His mind, and [this is] a visible honor done to His authority.

 By a strict observance of the Sabbath, the face of religion is kept up in the world. If it were not for the Sabbath, there would be but little public and visible appearance of serving, worshipping, and reverencing the supreme and invisible Being. The Sabbath seems to have been appointed very much for this end, to up hold the visibility of [Christianity] in public…By how much greater the strictness is with which the Sabbath is observed and with how much more solemnity the duties of it are observed among a people, by so much the greater is the manifestation among them of respect to the Divine Being.

This should be a powerful motive with us to the observation of the Sabbath. It should be our study above all things to honor and glorify God. It should be the great thing with all that bear the name of Christian to honor their great God and King… 

  1. That which is the business of the Lord’s Day is the greatest business of our lives, that of religion. To serve and worship God is that for which we were made and for which we had our being given us. Other business, which is of a secular nature and on which we are wont to attend on week days, is but subordinate and ought to be subservient to the higher purposes and ends of religion. Therefore, surely we should not think much of devoting one-seventh part of our time to be wholly spent in the business and to be set apart to exercise ourselves in the immediate duties of religion.
  1. Let it be considered that all our time is God’s. Therefore, when He challenges of us one day in seven, He challenges His own. He doth not exceed His right: He would not have exceeded it if He had challenged a far greater proportion of our time to be spent in His immediate service. But He hath mercifully considered our state and our necessities here; and, as He hath consulted the good of our souls in appointing a seventh day for the immediate duties of religion, so He hath considered our outward necessities and hath allowed us six days for attendance on our outward affairs. What unworthy treatment therefore will it be of God, if we refuse to allow Him even the seventh day!
  2. As the Lord’s Day is a day that is especially set apart for religious exercises, so it is a day wherein God especially confers His grace and blessing. As God hath commanded us to set it apart to have converse with Him, so hath He set it apart for Himself to have converse with us. As God hath commanded us to observe the Sabbath, so God observes the Sabbath too….His eyes are open upon it. He stands ready then especially to hear prayers, to accept of religious services, to meet His people, to manifest Himself to them, to give His Holy Spirit and blessing to those who diligently and conscientiously sanctify it.

That we should sanctify the Lord’s Day, as we have observed, is according to God’s institution. God in a sense observes His own institutions, i.e., [He] is wont to cause them to be attended with a blessing. The institutions of God are His appointed means of grace; and with His institutions, He hath promised His blessing: “In all places where I record my name, I will come unto thee, and I will bless thee” (Exo. 20:24). For the same reason, we may conclude that God will meet His people and bless them, waiting upon Him not only in appointed places, but at appointed times and in all appointed ways….God hath made it our duty, by His institution, to set apart this day for a special seeking of His grace and blessing. [Therefore,] we may argue that He will be especially ready to confer His grace on those who thus seek it. If it is the day on which God requires us especially to seek Him, we may argue that it is a day on which especially He will be found. That God is ready on this day especially to bestow His blessing on them that keep it aright is implied in that expression of God’s blessing the Sabbath day (Gen. 2:3)….So here is great encouragement for us to keep holy the Sabbath, as we would seek God’s grace and our spiritual good. The Sabbath day is an accepted time, a day of salvation, a time wherein God especially loves to be sought and loves to be found. The Lord Jesus Christ takes delight in His own day: He delights to honor it. He delights to meet with and manifest Himself to His disciples on it, as He showed before His ascension by appearing to them from time to time on this day. He delights to give His Holy Spirit on this day, as He intimated by choosing it as the day on which to pour out the Spirit in so remarkable a manner on the primitive church (Acts 2:1-4), and on which to give His Spirit to the apostle John (Rev. 1:10).

Of old, God blessed the seventh day or appointed it to be a day whereon especially He would bestow blessings on His people, as an expression of His own joyful remembrance of that day and of the rest and refreshment that He had in it: “Wherefore the children of Israel shall keep the Sabbath…for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed” (Ex. 31:16-17).

But how much more has Christ to bless the day of His resurrection, to delight to honor it, and to confer His grace and blessed gifts on His people on this day. It was a day whereon Christ rested and was refreshed in a literal sense. It was a day of deliverance from the chains of death, the day of His finishing that great and difficult work of redemption, which had been upon His heart from all eternity; the day of His [vindication] by the Father; the day of the beginning of His exaltation, and the fulfillment of the promises of the Father; the day when He had eternal life, which He had purchased, put into His hands. On this day, Christ doth indeed delight to distribute gifts, blessings, joy, and happiness, and will delight to do the same to the end of the world.

O therefore, how well is it worth our while to improve this day, to call upon God and seek Jesus Christ! Let awakened sinners be stirred up by these things to improve the Lord’s Day, as they would lay themselves most in the way of the Spirit of God. Improve this day to call upon God, for then He is near. Improve it for reading the Holy Scriptures and diligently attending His Word preached; for then is the likeliest time to have the Sprit accompanying it. Let the saints who are desirous of growing in grace and enjoying communion with Christ improve the Lord’s Day in order to it.

From: “The Perpetuity and Change of the Sabbath” in the Works of Jonathan Edwards, Vol. 2, in the public domain        

“For the grace of God that bringeth salvation hath appeared to all men,” Titus 2:11

Loving Your Wife as Yourself DM Lloyd Jones

So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.—Ephesians 5:28

The husband must realize that his wife is a part of himself. He will not feel this instinctively; he has to be taught it, and the Bible in all its parts teaches it. In other words, the husband must understand that he and his wife are not two: they are one. The apostle keeps on repeating that: “So ought men to love their wives as their own bodies. He that loveth his wife loveth himself…They two shall be one flesh…We are members of his body, of his flesh, and of his bones” (Eph 5:28, 31, 30). That is all true of our relationship to the Lord; it is true also in this other relationship.

I would therefore put it in this way: it is not sufficient for us even to regard our wives as partners. They are partners, but they are more than partners. You can have two men in business who are partners, but that is not the analogy. The analogy goes higher than that. It is not a question of partnership, though it includes that idea. There is another phrase that is often used—at least, it used to be common—that puts it so much better and that seems to me to be an unconscious statement of the Christian teaching. It is the expression used by men when they refer to their wives as “my better half.” Now that is exactly right. She is not a partner; she is the other half of the man. “They two shall be one flesh.” “My better half.” The very word half puts the whole case that the apostle elaborates here. We are not dealing with two units, two entities, but dealing with two halves of one—“They two shall be one flesh.” Therefore, in the light of this, the husband must no longer think singly or individually. That should be quite impossible in marriage, says the apostle, because, “He that loveth his wife loveth himself.” He is in a sense not loving somebody else, he is loving himself. Such is the difference that marriage makes.

On the practical level, therefore, the whole of the husband’s thinking must include his wife also. He must never think of himself in isolation or in detachment. The moment he does so, he has broken the most fundamental principle of marriage. Everybody sees it when it happens on the physical level, but the real damage is done before that, on the intellectual and the spiritual level. In a sense, the moment a man thinks of himself in isolation, he has broken the marriage. And he has no right to do that! There is a sense in which he cannot do it because the wife is a part of himself. But if it happens, he is certain to inflict grievous damage on his wife; and it is a damage in which he himself will be involved because she is a part of him. He is therefore even acting against himself, did he but realize it. His thinking, therefore, must never be personal in the sense of being individualistic. He is only the half, and what he does involves of necessity the other half. The same applies to his desires. He must never have any desire for himself alone. He is no longer one man, he is no longer free in that sense; his wife is involved in all his desires. It is his business therefore to see that he is always fully alive to these considerations. He must never think of his wife, in other words, as an addition. Still less—I am sorry that I have to use such an expression—as an encumbrance;56 but there are many who do so…

[A husband] must therefore deliberately remind himself constantly of what is true of him in this married state, and that must govern and control all his thinking, all his wishing, all his desiring, indeed the totality of his life and activity.

But we can go further and put this more strongly. Verse 28 closes with the words, “He that loveth his wife loveth himself ”; but we remember that the apostle, in describing the relationship between the Lord and the church, has used the analogy of the body. “So,” he further says in the same verse, “So ought men to love their wives as their own bodies.” Then he elaborates it in verse 29: “For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church.” Here, then, is the teaching: that we not only have to realize that the husband and wife are one, but the husband must realize that the wife is actually a part of himself according to this analogy of the body. A man’s attitude to his wife, says the apostle, should be his attitude, as it were, to his body. That is the analogy, and it is more than an analogy…The woman was originally taken out of the man (Gen 2:21-22). There we have the proof of the fact that she is a part of the man, and that describes the characteristic of the unity. The man, therefore, is told this: “So ought men to love their wives as their own body.” Now that little word as is a most important and vital one because we can easily misunderstand it. Paul does not say, “So ought men to love their wives in the same way as they love their bodies.” That is not the meaning. The meaning is, “So ought men to love their wives because they are their own bodies.” A man loves his wife as his body—that is what he is saying. Not “as” he loves his body so must he love his wife. No! A man must love his wife as his body—as a part of himself. As Eve was a part of Adam, taken out of his side, so the wife is to the man because she is a part of him.

I am stressing this because the apostle brings out clearly, namely, to show that there is this element of indissolubility57 about marriage, which, as I understand the biblical teaching, can only be broken by adultery. But what we are concerned to say now is that the apostle puts it in this form in order that a husband may see that he cannot detach himself from his wife. You cannot detach yourself from your body, so you cannot detach yourself from your wife. She is a part of you, says the apostle, so remember that always. You cannot live in isolation; you cannot live in detachment. If you realize that, there will be no danger of your thinking in detachment, no danger of your wishing and willing and desiring any detachment. Still less can there be any antagonism or hatred. Notice how he puts it: “No man,” he says, to ridicule the thing, “no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church.” So, any element of hatred between husband and wife is sheer madness; it shows that the man has no conception at all as to what marriage means. “No man hated his own flesh”—but his wife is his own flesh; she is his body. So, he is to love his wife as his own body.

What does this lead to in practice? Here I come to very detailed teaching that is needed by all—Christian people as well as others. God knows, we all have failed; we all have sinned by failing to understand this teaching and to apply it in detail. The principle is that the wife is, as it were, the body of the man. So, what his body is to his personality, his wife should be to him. Out of that comes the apostle’s detailed teaching. How is a man to treat his wife? Let me give some negatives first.

He is not to abuse her. It is possible for a man to abuse his body, and many men do abuse their bodies—by eating too much, by drinking too much, and in various other ways. That is to abuse the body, to maltreat it,58 to be unkind to it. Now, says the apostle, a man who does that is a fool because if a man maltreats his body and abuses it, he himself is going to suffer. You cannot detach yourself from your body; and if you think you can, and abuse your body, you will be the one to suffer. Your mind will suffer, your heart will suffer, the whole of your life will suffer. You may say, “I do not care about my body, I am living a life of the intellect”; but if you keep on doing that, you will soon find that you no longer have the intellect that you once had, and you will not be able to think as you once did. If you abuse your body, you are the one who is going to suffer. Not only the body, but you yourself will suffer as well. It is the same in the married relationship. If a man abuses his wife, he will suffer as well as the wife. So, apart from the inherent wrongfulness, the man is a fool. If a man abuses his wife, there is going to be a breakdown not only in the wife, but also in the man, and in the relationship between the two. Surely this is what is happening so commonly in the world today. It should be unthinkable that a Christian man should abuse his wife.

But not only should the husband not abuse his wife, in the second place, he should not neglect her. Come back again to the analogy of the body. A man can neglect his body. It often happens, and again, it always leads to trouble. To neglect the body is bad, it is foolish, it is wrong. Man has been so constituted that he is body, mind, and spirit, and the three are in intimate relationship one with another. We are all surely aware of this. Take an example in terms of the frailty of the body. If I am suffering from laryngitis, I cannot preach, though I may want to do so. I may be full of ideas and of a desire to preach; but if my throat is inflamed, I cannot speak. And it is so with the whole of the body. If you neglect the body, you yourself will suffer for it. Many a man has done that, many a scholar has done that, and through neglect of the body his work has suffered. That is because of the essential unity between these parts of our personalities.

It is the same in the married relationship, says the apostle. How much trouble is caused in the realm of marriage simply because of neglect! Very recently there has been evidence in the papers by medical men who have reported that large numbers of wives today have been driven to chain smoking. Why? Simply because they have been neglected by their husbands. The husbands spend their nights out at sports, or in their public house, or playing games with their friends; and the poor wife is left at home with the children and the work. The husband comes home at night just in time to go to bed and to sleep; and he gets up and goes out in the morning. Neglect of the wife is leading to these nervous conditions that reveal themselves in excessive smoking and other manifestations of nervous tension. It is lamentable that a man should get married and then proceed to neglect his wife. In other words, here is a man who has married, but who in essential matters goes on living as if he were still a bachelor. He is still living his own detached life; he still spends his time with his men friends.

I could elaborate on this very easily, but the facts are so familiar that it is unnecessary. But I have a feeling that I detect a tendency even in Christian circles, and even in evangelical circles, to forget this particular point. A married man must no longer act as if he were a single man; his wife should be involved in everything…Of course, the man in his business has to be alone, and there are other occasions when he has to be alone; but if it is a social occasion, something into which a wife can enter, she should enter; and it is the business of the husband to see to it that she does enter…But there is another aspect of this matter that at times causes me great concern. I am constantly hearing of what sometimes has been called “evangelical widows.” The expression means that the husband of that particular type of woman is a man who is out every night at some meeting or other. His explanation, indeed his argument, is that he is engaged in good Christian work; but he seems to forget that he is a married man…The conduct of such a husband is grievously sinful. Though it is done in the name of active Christian work, a man cannot and must not contract out of his married relationship in that way because the wife is a part of him—his “better half,” not his slave.

Christian husbands must therefore examine themselves in this matter. A home is not a dormitory where a man returns to sleep. No! There is to be this active, ideal, positive relationship; and we must ever be holding it in the forefront of our mind. A man therefore must seek wisdom from God to know how to divide himself up in this respect. But I care not what a man is; if he is a married man, he must not behave as a single man, even in connection with Christian work, because in so doing he is denying the very teaching of the gospel that he claims to be preaching. There can be untold selfishness just at that point…So, I move on to the practical outworking of the teaching.

The husband must not abuse his wife, he must not neglect his wife, and, thirdly, he must never take her for granted. The positive element must always be there. A man’s wife is not just his housekeeper; there is this positive element. How can that best be brought out? Let me take the apostle’s own terms. He puts it like this: “So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. No man ever yet hated his own flesh; but”—What? “Nourisheth and cherisheth it even as the Lord the church”…Once more, this can be worked out in terms of the analogy that a man does not hate his own body, but nourishes it and cherishes it. How does he do so? We can divide it up simply thus:

First of all, there is the question of diet. A man must think about his diet, about his food. He must take sufficient nourishment, he must take it regularly, and so on. All that must be worked out in terms of husband and wife. The man should be thinking of what will help his wife, what will strengthen his wife. As we take our food, we not only think in terms of calories or protein, fat, and carbohydrate; we are not purely scientific, are we? Another element comes into this question of food. We are influenced also by what appeals to the palate, by what gives us pleasure and enjoyment. So ought the husband to treat his wife. He should be thinking of what pleases her, what gives her pleasure, what she likes, what she enjoys. Of course, before he got married, he went out of his way to do this; but then after he gets married, he often stops doing so. Is that not the difficulty?…Consider her whole personality and her soul. There has to be this active thought about the development of the wife and her life in this amazing relationship that God Himself has established.

Again, there is the question of exercise. The analogy of the body suggests that at once. Exercise for the body is essential; exercise is equally essential in the married relationship. It can mean as simple a thing as this—just talking. Alas, I have known trouble in marriages so often, simply because of an absence of conversation. We all know how much there is to be said by way of excuse. A man is tired, he has been at his work or his office all day, and he comes home weary and tired and wants rest and peace. Yes, but the same thing is also true of his wife, with the difference that perhaps she has been alone all day or only had the society of little children. Whether we feel like it or not, we must talk. The wife needs exercise in this sense. Tell her about your business, about your worries, about your affairs;59 bring her into it. She is your body, she is a part of you, so allow her to speak concerning it. Consult her, let her bring her understanding to bear. She is a part of your life, so bring her into the whole of your life. Make yourself talk…I repeat once more that I know all the excuses, and how difficult it often can be; but let me put it like this—I think it is a fair argument. This man was equally tired and working equally hard before he got married; but in the days before marriage, whatever he had been doing, he was most anxious to talk to his fiancée and to bring her into everything. Why should that stop when they get married? It should not stop, says the apostle. The husband and wife are one. Look at her, and consider her as you do your body, and remember this element of exercise. Bring her into everything deliberately. It will be wonderful for her, for her development; and it will be good for you yourself because the whole marriage will grow and develop as you do so.

And that brings us to the fourth point, which is the element of protection. Here is this body—it needs food, it needs exercise; but in addition, every man has to learn to understand his own body. The apostle works out the argument. The apostle Peter, you remember, puts it like this. He tells the husband to remember that his wife is “the weaker vessel.” This means that these bodies of ours are subject to certain things. We are all different even in a physical sense. Some of us are subject, perhaps, to feeling the cold, or subject to chills in a way that does not seem to worry other men. Some of us are so constituted that we have these minor problems; and we are subject to odd infections and various other things that come to try us. What does a wise man do? He takes great care about such things: he puts on a heavy overcoat in winter, he may put on a scarf; and he refrains from doing certain things. He is protecting himself and his weak constitution against some of the hazards that come to meet us in life. “So ought men to love their wives.” Have you discovered that your wife has some peculiar temperamental weakness? Have you discovered that she has certain special characteristics? Is she nervous and apprehensive, or is she too outspoken? It does not matter what it is in particular; she has certain characteristics that are, in a sense, weaknesses. What is your reaction to them? Are you irritated or annoyed? And do you tend to condemn them and to dismiss them? Act as you do with your body, says the apostle. Protect her against them, guard her against them. If your wife happens to have been born with that worrying temperament, well, save her from it, protect her. Do everything you can to safeguard her from the weaknesses and the infirmities and the frailties; as you do so for your body, do so for your wife…She is “the weaker vessel”…

We leave it at that…We have been looking at one big principle that is most important. A man has to love his wife “even as”—because she is—his own body. “No man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church.”

From Life in the Spirit in Marriage, Home, and Work: An Exposition of Ephesians 5:18-6:9 (Edinburgh; Carlisle, PA: Banner of Truth Trust, 1974), 213-221,

David Martyn Lloyd-Jones (1899-1981)

Read More at Free Grace Broadcaster 

“For the grace of God that bringeth salvation hath appeared to all men,” Titus 2:11

Reformer in the shadows?

Posted on the 9 Oct.2017


In 1983 churches all over the world commemorated the 500th anniversary of the birth of Martin Luther. Ulrich Zwingli should have gotten the same sort of celebration a year later, when his own 500th birthday came and went on January 1, 1484. But Zwingli (1484-1531) has had to stand somewhat “in the shadows” of such giants as Luther and Calvin.

But Zwingli’s person, work, and life merit some more attention than he has received through the years. The call to “remember your leaders” (Hebrews 13:7) extends also to this man and the work he was enabled to do by the Lord.

Early life

Ulrich Zwingli was born into a relatively prosperous family living in the mountainous region of Wildhaus, Switzerland, as one of many children. Already at a very young age he left home, first to learn from an uncle, Bartholomew Zwingli, who was priest in the town of Wiesen.

When he was ten years old, Zwingli proceeded to the grammar schools in Basel and Bern. Fearing that, because of his beautiful singing voice, Zwingli would be inducted into monastery life, his parents sent him on to Vienna, where he studied (natural) science and literature.

Here in Vienna, Zwingli was drenched in the humanistic philosophy of his time. In 1506 Zwingli returned to Basel where he was promoted to magister artium (Master of Arts). After a brief training in (mostly scholastic) theology, Zwingli was ordained as priest in the village of Glarus. At this time Zwingli is a typical priest: well educated but humanistically oriented in his thinking.

Taking a pacifistic turn

Zwingli’s period of service in Glarus is significant in many ways. It is here that he begins to study both Christian and secular classics, and becomes attracted to the works of Erasmus, the Dutch humanist. Here, also, Zwingli displays some of the patriotism for which he will become legendary. Although he twice accompanies Swiss infantry in battle for the Pope against the French, Zwingli begins to discourage young Swiss men from becoming mercenaries in foreign service. He expresses these sentiments strongly in an Aesop-like morality tale, The Fable of the Ox. Having experienced the ugly, mass slaughter of the battlefield, Zwingli turned to a more pacifistic philosophy.

In 1516, Zwingli left Glarus and took up ministry in Einsiedeln. Here Zwingli further refined his emerging pacifistic views. During this time he considered all service in foreign armies a curse, although he maintained that it is one’s patriotic duty to defend one’s homeland.

While in Einsiedeln, Zwingli met Erasmus and discovered Erasmus’ edition of the Greek New Testament. As he proceeded to study this edition, Zwingli began to distance himself more and more from Erasmus’ humanistic views and from the prevailing allegorical interpretation of Scripture.

He began to study the Word of God in its own light and began to understand that Scripture require a literal interpretation. He realized that the scholastic and philosophical approach to the Bible and theology must be rejected.

It is during this same time that Zwingli made a serious study of the works of Augustine and came to condemn the worship of relics and the adoration of saints. This growing resistance gradually deepened into a carefully-worded warning against the worship of Mary, and into a ridiculing of the indulgences.

Ministry in Zurich

In 1519 Zwingli was installed in Zurich, and it is in this city that he clearly made himself known as a prophetic reformer of great influence. It became evident that Zwingli wanted to let the Scriptures speak for themselves, and that he understood traditions and precepts of men that are made binding for the church are to be rejected.

The sola Scriptura of the Reformation began to take powerful form in his ministry! Zwingli supported those who rejected the Romanist laws of fasting. He spoke out against celibacy and himself married a widow of class, Anna Reinhart, a marriage which became officially known two years later, in 1524. That same year Zwingli broke with the Church of Rome by declaring that he can no longer accept the Pope as the “head of the church,” instead accusing the Pope of abusing worldly power. Christ is declared as the only Head of the church and His Word as its only guide.

Spurred on by Zwingli’s preaching, the city council of Zurich refused to give in to the objections of the Bishop of Constanz, but it did agree to conduct a public disputation. The first of these disputations — not unknown in the days of the Reformation — took place in January 1523 between Zwingli and the influential Romanist prelate, Johann Faber. The result was a smashing victory for the Reformation, for at its conclusion the city council of Zurich decrees that from then on nothing may be preached which is not in full accord with the gospel.

Growing divisions

Many Swiss cities, such as Basel and Bern, took the side of the Reformation in Zurich and, in 1528, formed a Christian federation. However, the Roman Catholic cantons were also organized against the influence of Zwingli and Zurich. This situation ultimately led to battle and bloodshed.

On October 11, 1531, in a battle near Kappel, Zwingli was killed along with 400 other citizens of Zurich. After having declared him to be a heretic, a hastily formed court lets his body be quartered and burned. Zwingli paid the price in blood; at age 47, his earthly course suddenly came to an end.

While the rift between the Romanist and Reformed factions in Switzerland was inevitable, there also emerged other, perhaps not so expected, divisions. In the years before Zwingli’s death, there were radicals in Zurich who felt that Zwingli was not going far enough in his reforms. These radicals, such as Konrad Grebel and Felix Mantz, began to reject all civil authority. The Anabaptist movement was born and it causes so much dissension and confusion that the city council of Zurich arrested its leaders. One of these, Felix Mantz, is executed by drowning in 1527, and the Anabaptist movement then also had a martyr.

All this was a source of great sorrow for Zwingli; many of the Anabaptist leaders were former associates and close friends. Of greater significance, perhaps, was the growing division between Zwingli and Luther. In 1529, in a meeting in Marburg, Luther and Zwingli discussed at length the matter of the Lord’s Supper but could not come to agreement. Luther’s theory of consubstantiation is too far from Zwingli’s symbolic interpretation. Although both agree that Christ is present in bread and wine, they cannot agree as to the manner. Luther and Zwingli depart bitterly from each other and become estranged. This controversy, of course, greatly damaged the cause of the Reformation. Since it furthered Zwingli’s isolation, it also contributed to his death.


It is not easy to estimate the significance of the work of a person such as Zwingli. Because of his own development and changing insights, Zwingli’s significance cannot be caught in an easy formula. In liberal circles, Zwingli is hailed as the reformer who was a true humanist, a worthy forerunner of contemporary radical and political theologians. His humanistic background and patriotic zeal, perhaps, cause him to recede somewhat to the background in Reformed appreciation. We generally turn to Calvin for advice.

Yet it cannot be denied that Zwingli’s basic convictions and personal endeavors are true to the spirit of the Great Reformation. Zwingli wanted nothing else than to live by the Scriptures alone and to let the Scriptures explain themselves under the illumination of the Holy Spirit and not under the tradition of the church. For Zwingli it was without doubt that it is not the church with its sacramental administration that governs the flow of grace, but that men are reconciled to God only by the death of His Son. He clearly rejected the “cursed idolatry” of the mass and its excesses in the worship of saints and relics, proclaiming that our salvation lies only in the sacrifice of Christ, once offered on the cross.

Zwingli did not tire in defending the just cause of the Reformation over against the Anabaptists, remaining firm with respect to the Scriptural doctrine of infant baptism.

Although in many ways a disciple of Erasmus, he refuted the teaching of the master that the will of man is free. Man cannot save himself, Zwingli emphasized time and again, but must have true knowledge of God and sin, knowledge learned only from the Word of God. Man has no saving knowledge in himself!

It is clear, then, that in these key issues there is a direct line from Ulrich Zwingli to John Calvin. In the turbulent era of the Reformation, Zwingli maintained the Scriptures over against the prevailing humanism and emerging radicalism of his time. In this respect he is still an example for the church, some five hundred years later. It would be good if in this commemorative year his works were rediscovered and studied anew. Since we are faced in our time with similar extremes, humanism and radicalism, we can learn from Zwingli’s struggle. Zwingli definitely does not belong in the shadows between Luther and Calvin.

Rev. Clarence Stam (1948-2016) was the editor of Reformed Perspective for eight years, from 1985-1993, and was a contributor for many more. This is an edited version of an article that first appeared in the June, 1984 edition.

Taken from:Reformed Perspective

“For the grace of God that bringeth salvation hath appeared to all men,” Titus 2:11

Observations and Reflections by Augustus Toplady

Toplady Resources  

Agustus Toplady


The sweetest seasons on this side heaven are, when the soul sinks into nothing before the face of God, and is absorbed in the sight of Christ and the love of the Spirit: when we feel the presence   of Deity, and silently wait on him, at the feet of the cross, with weeping eyes, affections, and bleeding hearts.


What coming and what returning sinner need despair of acceptance? No man can be worse than St. Paul was before his conversion; and no man can be worse than St. Peter was after his conversion.


Where Scripture is to any silent concerning the lawfulness or unlawfulness of any action, consult the book of your own conscience, and follow its dictates. Observe also, what does or does not, tend to take off from your mind that exquisite sense of divine love which a believer would ever wish to cultivate and cherish.


A Believer’s affections are, too often, like a cascade, or waterfall, that flows downward; instead of being like a fountain, which rises and shoots upwards toward heaven.


If you thoroughly exhaust a vessel of the air it contains, the pressure of the air on the outside will break that vessel into (perhaps) millions of pieces; because there is not a sufficiency of air to resist and counteract the weight of the atmosphere from without. A person who is exercised by severe affliction, and who does not experience the divine comforts and supports in his soul, resembles the exhausted receiver above describes; and it is no wonder if he yields, and is broken to shivers, under the weight of God’s providential hand. But affliction to one who is sustained by the inward presence of the Holy Ghost, resembles the aerial pressure on the outer surface of an unexhausted vessel. There is that within which supports it, and which preserves it from being destroyed by the incumbent pressure from without.

    Some persons are apt to walk in their sleep. They are said to be effectually cured of this dangerous habit by only once horse whipping them soundly until they awake. God’s people are apt to dose, and run themselves into danger; on which Providence takes the horsewhip of affliction, and brings them to themselves. Was he to spare the rod, his children would be spoiled.

   The world is a sea of glass, affliction scatters our path with sand and ashes and gravel, in order to keep our feet from sliding.

   In a long sunshine of outward prosperity, the dust of our inward corruptions is apt to fly about and lift itself up. Sanctified affliction, like seasonable rain, lays the dust, and softens the soul, and keeps us from carrying our heads too high.

  The earth must be ploughed, and sown, and harrowed, and weeded, and endure many frosty nights and scorching days. In order to its being made and preserved fruitful. Gentle showers, soft days, and moderate sun-shine will not suffice always. So it is with the soul of a faithful Christian.

    A person was lately observing of some fine ornamental china on his chimney-piece, that the “elegance of its figures, and the perpetuity of its colours were owing to its having been consolidated by passing through the fire.” Is not the same remark applicable to the afflicted people of God?


Christ is still crucified between two thieves; Antinomianism and Pharisaism.


I much question whether the man that dies an Arminian can go to heaven. But certainly he will not be an Arminian when he is in heaven. The employ of the blessed is to cast their crowns at the feet of God and the Lamb, and to sing, “Not unto us, O Lord.”   

    Should it be thought harsh to question the salvation of one who dies under the blindness of Arminianism; as if a man who only robs God in part might miss of glory; let it be considered that, even on earth, if a person robs me only of my watch, or of a single guinea, he has forfeited his life to the law, as much as if he had robbed me of all I am worth.

    The old Arminians mentioned in scripture are blamed for thinking wickedly that God was such an one as themselves; but our new Arminians out-sin their predecessors, and actually represent God as a being in many respects considerably inferior to themselves. They suppose him both to form schemes with less wisdom, and to execute them with less power, spirit, and success, than a prime minister of common sense forms and executes his. They dare ascribe to God such impotence, blunders, imperfections and disappointments, as they would blush to ascribe to a Xiemenes, or a Sully.

    Arminians consider the grace that is inspired into a true believer’s heart, as a text of scripture written upon a pane of glass, liable to be demolished by the first hand that flings a stone at it.

    All the disputes between us and the Arminians may be reduced to these two questions: 1. Is God dependent on man, or is man dependent on God? 2. Is man a debtor to God, or God a debtor to man?

    When the Arminians foolishly affirm concerning the will of an unregenerate man, vis., that “Its liberty consists in an indifferency to good or evil, like a balance in equal poise;” holds true of a regenerate man in some circumstances, and in some respect, vis., that a person who is happily resigned to God’s providential disposals, may (in point of absolute acquiescence) be said to have his will in equilibrio, i.e., he wishes to be quite conformed to the divine pleasure, and to incline neither to prosperity nor adversity, life nor death, but is desirous that God’s own hand may incline the scale. We are never truly contented, nor of (course) truly happy, until God and we have but one will between us.

    The Arminians think, that in conversion God does little or nothing for men, but gives them a pull by the elbow, to awake them from their sleep. Rather, he acts as maritime officers do by their sailors; he cuts down the hammock of carnal security in which the elect are; down they fall, and the bruises and surprise they receive awaken them to themselves whether, they will or no.

    According to Arminians, grace has the name, but free-will has the game.

   Arminians suppose God to give us heaven, as the king grants a brief for building a church. The brief runs, “We have granted our most gracious letters patent.” But these same most gracious letters are amply paid for before they are granted. No free, no brief.

   Some people (especially the Arminians) seem to speak of the Thirty-nine Articles of the Established Church, as if those articles were like Mr. Van Bushel’s newly-in-vented elastic garters, which are so contrived by springs, that they will accommodate and fit themselves to any leg that should wear them.

    Arminians will ask, “Where’s the use of preaching the doctrines of grace, even supposing them to be true? since we may go to heaven without a clear knowledge of them.” And a man may go to heaven with broken bones; yet it is better to go thither in a whole skin. A man may get to his journey’s end, though it rain and thunder all the way; yet it is more comfortable to travel in fair weather. You or I might make a better shift to live upon a scanty allowance of bread and water; yet, surely, and easy fortune, and a decent table are, in themselves, abundantly preferable to poverty and short commons. Who would wish to go upon thorns when his way may be strewed with roses?

    Where is the difference between Arminianism and Epicurism? To suppose a fortuitous concourse of incidents is no less Atheistical than to suppose a fortuitous concourse of atoms.

   I can compare some ranting Arminian preachers, who represent salvation as a matter of chance, and press men to help forward their own conversion, upon pain of damnation, to none so well as to auctioneers; who, with the hammer in their hands, are always bawling out, “Now is your time; now is your time; a-going a- going, a–going.”

    Such a method is equally inconsistent with the analogy of faith, and subversive of the majesty of the gospel. Shall I order a dead soul to awake, and rise itself to life? Let me rather address the living God, and say, “Awake, and put on thy strength, O arm of the Lord! Breathe on these slain, that they may live!”


It is not deemed presumptuous for the favourites of an earthly king to know and be conscious that they are so; and why should it be deemed presumptuous for the favourites of God to be assured of his love?


A truly enlightened believer (i.e. one who has clear view of gospel privileges, and makes conscience of gospel duties), stands between two fires; the Pharisees call him an Antinomian, and the real Antinomians call him a pharisee.

    There is a true and sound sense in which we may say that a true believer may live as he will; for it is the prevailing will and desire of every real believer to life only to the glory of God. He is not a Christian who doth not delight in the law of God, after the inner man.


To unconverted persons, a great part of the Bible resembles a letter written in cypher. The blessed Spirit’s office is to set as God’s decipherer by letter his people into the secret of celestial experience, as the key and the clue to those sweet mysteries of grace, which were before as a garden shut up, or as a fountain sealed, or as a book written in an unknown character.

    Whenever I preach from any passage in the Book of Canticles, or in the Book of Revelation, I consider myself as standing on ground peculiarly consecrated and mysterious. The Scripture in general may be considered as the temple at large: but these two books as the holy of holies.

    The most convincing argument, and most infallible demonstration that the scriptures are indeed the word of God, is to feel their enlivening, enlightening, and transforming power in our hearts.


Bigots are stiff, straitened, and confined; like Egyptian mummies, which are bound round with thousands of yards of ribbon.

    Bigots are like some trees that grow by the sea shore, which do not spread their branches equally on all sides, but are blown awry, and stand entirely one way.

    Bigots (like Nebuchadnezzar), if you fall not down at the word of command, before whatever image they set up, consign you at once to the burning fiery furnace.


The largeness of the gospel (more properly termed, the ministerial) call does by no means universality of grace. A fisher throws his net into the sea at large; not from an expectation of catching all the fish that are in the sea, but with a view of catching as many as he can. And this is the end of in definitively preaching to all.


Wherever there is a Paul to preach, there will be a Tertullus to find fault. 


Some people can no more help cavilling at the doctrines of grace, than some dogs can help howling at the sound of a trumpet.


The house that is built partly in a rock, and partly on the sand, will fall; and the sinner who rests his hope of salvation partly on Christ, and partly on his own works, will be damned.

    You may as well trust in he supposed merits and pretended intercession of the Virgin Mary, or other saints departed, as trust in your own good works, prayers, or any thing you can do and suffer, either as a compensation to God’s justice for your sins, or as conducive toward your acceptance and salvation.


It is a common saying, that ” He who buys land, buys stones,” and all the weeds and rubbish which belong to the soil. When Christ accepted of us in the decree of election (when the Father gave and made us over to him), and when he brought us afterwards with his blood; he took us with all our imperfections and wretchedness, for better for worse, as a bridegroom taken his bride, and as a purchaser buys an estate.  


Wrap up ever so good a flint in silk or satin, and not a spark of its latent fire will appear. But bruise it with a hammer, or strike it with a steel, the dormant sparks will shew themselves. In prosperity the graces of a saint too often lie hid. In adversity they shine forth with light and heat like a flint in collision with a steel.


If a merchant of incontestable opulence and honesty gives me his note of hand binding himself to pay me so much money; I have no reason to fear a failure of payment. “Mr.-is a person of vast wealth, and of as great integrity; my money, therefore, is as sure as if I had it in my pocket.” Thus the reason concerning human things.

    Give the same implicit credit to God’s promises. We have it in his own writing, under his own hand and seal, that “Every one who believeth shall have everlasting life;” and “Whoso cometh unto me, I will in no wise cast out,” &c. &c. Do not dishonour God’s note of hand, by letting unbelief question either his ability or his veracity. Do not withhold from the God of heaven and earth that confidence which, in many cases, you cannot withhold from man.


I am resolved, in the strength of grace, to preach all the truths of the gospel so far as I know them; and leave God to take care of consequences.


To expose ourselves to worldly contempt and persecution for Christ’s sake, is like going into the cold bath. At first it gives us a shock; but it grows easier and easier every time; until, by decrees, it ceases to be disagreeable.


It is in the Church as it is with nations: war must sometimes be carried on, in order to establish a sound and durable peace at last.

  One moment’s communion with God is worth all the controversial volumes in the world.


A Christian too conversant with people of the world, resembles a bright piece of plate too much exposed to the air; which though in reality it continues plate still, yet grows tarnished and loses its fine burnish, and needs a fresh cleaning and rubbing up.  


When a saint is in darkness all his expedients for delivering himself out of it are vain: they are literally dark lanterns, and will not afford him a single gleam to see by. The day will not dawn nor the shadows flee away until the sun of righteousness arises with healing in his wings. And we can no more command the rising of the spiritual sun within, than we can that of the natural sun without. We can only, like Paul’s mariners, cast anchor and wish for day. 


Believers should not have a slavish dread of death. Where is the infant that is afraid to go to sleep in its nurse’s arms?

   In those countries that are the seat of war, it is common to see a fine field of standing corn flourishing one hour and laid waste the next; when a party of the enemy have cut down, with their swords, what was ripening for the sickle, and given that to their horses for fodder which the husbandman hoped would repay him for  his toil.-So does death, sickness or unforeseen disappointment, frequently disconcert our worldly schemes; and blast our expectations in a moment. Man turneth to his dust, and then all his thoughts perish. 

   To a true believer, death is but going to Church; from church below to the Church above.

    A man would not be sorry to be ejected from a cottage in order to his living in a palace: and yet how apt we are to fear death, which to a child of God is but the writ of ejectment that turns him out of a prison, and transmits him to his apartments at court! 

    I have known many a believer go weeping to the river of death; but I never knew a believer go weeping all the way through it.

    Even an earthly parent is particularly tender and careful of a dying child. Much more will the great and gracious Father of the elect support, cherish and defend his own children in the hour of death.

    The world is a nursery of elect sinners. At death God transplants them, one by one, into the garden above; and fills up their places below with a fresh succession of spiritual trees. 

    The Church of the elect, which is partly militant on earth, and partly triumphant in heaven, resembles a city built on both sides of a river. There is but the stream of death between grace and glory.

    Death to God’s people is but a ferryboat. Every day and every hour the boat pushes off with some of the saints, and returns for more.


You may have seen the children of some fruitful family walking to church all clothed in a different colour. Yet are they all children of one parent; all brothers and sisters. So the various denominations of God’s believing people. 


The best watchfulness I know of is a continued looking to, and dependence on the grace of God’s Holy Spirit, from moment to moment.

    DIGNITY of the Children of GOD.

    God’s people below are kings incog. They are travelling disguised like pilgrims to their dominions above.-Once a king unto God always so: God does not make kings for the devil to unmake at his pleasure. If you are spiritual kings, be holy. Should I meet a person all in dirt and rags, I should be mad was I to take that person for a king or a queen. Nor can I believe you to be royally descended, or crowned for the skies, unless you carry the marks of royalty in your life and conversation,-If any of God’s anointed kings so far forget their dignity as to live in sin; their throne will shake; the crown will tremble on their heads; they will be driven from their palace for a time, like David, when he fled from Absalom, and went weeping over the brook Kidron. But like David, they shall be brought back again to Jerusalem (for Christ will not lose the purchase of his blood): though not until they have severely smarted for it.

    God’s people are kings and priests, Rev. i.6.

    1. As kings they are (1.) ordained to a kingdom of glory; and in the mean while, have an internal kingdom of holiness and happiness. (2.) They are anointed with the Holy Ghost. (3.) They are crowned. The doctrines of the gospel are the Church’s crown and ornament, Rev. iii.11. and xii.1. They have the sceptre of God’s strength to lean upon. (5.) And a globe also. They only truly enjoy even present life. Earthly kings hold a globe in their hands; but the spiritual kings have the globe under their feet. (6.) They have robes. The inner robe of sanctification; and the outer robe of Christ’s righteousness for justification before God, Psalm xlv. (7.) They have their guards: angels, grace, providence. 

    Before conversion they are reges designati, kings elect; after it reges de facto, actual kings.

   2. As priests, they are devoted to God, and set apart for his service by a spiritual ordination. Here is a truly indelible character conferred: when the Holy Ghost lays the hand of his grace, not only upon the sinner’s head, but upon the sinner’s heart.-They offer up spiritual and moral sacrifices. -They pray.-They are blessers both in will and in act.

   Inward holiness and eternal glory are the crown with which  God adorns and dignifies his elect. But they are not the cause of election.  A king is not made a king by the royal robes he wears, and by the crowns that encircles his brow: but he therefore wears his robes and puts on his crown because he is a king.


    May not God have mercy on whom, he willeth to have mercy, without asking leave of men or angels?  Is not his grace totally and infinitely free? and may not he bestow his own blessing when and where he pleases? Let not our eye then be evil and envious because his is gracious? Away, then, with these anti-christian bickerings, and let none who call themselves believers, be sorry for that which makes angels glad.


    Some believers are very rude and very ignorant. Grace, in the hearts of sour, unpolished people, resembles a jewel of gold in a swine’s snout.


    Disputing, captious, bigoted people, do but pump themselves dry. Unfair disputants are ever for dwelling on the most unfavorable side of an argument; like the blundering painter, who being to take the profile of a lady that had lost an eye, very injudiciously drew her blind side.

   Cavilling publications are not always to be regarded. Who would be at the pains to kill an insect of a day? Let the poor creature alone, and it will soon die of itself. Do not make it considerable by taking notice of it. If a child of four years old come against me with a straw, that is no reason I should knock him down with the poker.


    The terrors of the law have much the same effect on our duties and obedience as frost has on a stream: it hardens, cools, and stagnates. Whereas, let the shinning of divine love rise upon the soul; repentance will then flow, our hardness and coldness thaw and melt away, and all the blooming fruits of godliness flourish and abound.


    To the humble, self-emptied, self-renouncing sinner, even the sword of Divine Justice is a curtana, a sword of mercy, a sword without a point.


    As the setting of the sun appears of greater magnitude, and his beams of richer gold, than when he is in his meridian; so a dying believer is usually richer in experience, stronger in grace, and brighter in his evidences for heaven, than a living one.

    When a person is going into a foreign land where he never was before, it is comfortable for him to consider, “Though I am embarking for an unknown country, yet it is a place where I have many friends, who are already settled there: So that I shall be, in fact, at home the instant I get thither.”-How sweet for a dying believer to reflect that, though he is yet a stranger in the world of spirits, still the world of spirits are no strangers to him. God, his Father, is there. Christ, his brother, is there.-Angels, his elect brothers, are there. And more will follow him every day. He has the blood and righteousness of Christ for his letters of recommendation, and the Holy Spirit for his introducer. He also goes upon express invitation from the King of the country.


    The book of life, or decree of election, is the marriage-register of the saints; in which their everlasting espousal to Christ stands indelibly recorded by the pen of God’s free and eternal love.

    As the bullion of which money is made is the king’s property even before it is struck into coin, and before it visibly bears the royal image and superscription; so the unregenerate elect are God’s own heritage, though they do not appear to be such, until the Holy Spirit has made them pass through the mint of effectual calling, and actually stamped them into current coin for the kingdom of heaven.

    The elect were betrothed to Christ from everlasting in the covenant of grace; they are actually married to him, and join hands with him, in conversion; but they are not taken home to the bridegroom’s house until death dismisses them from the body.


    Poor people envy the rich, and the rich people envy the poor. Why? Because neither of them are privy to the troubles of the other. Unconverted persons (i.e. the far greater part of mankind) go on envying each other’s imaginary happiness, and smarting under their own crosses. And so the world goes round.


    Little more can be said concerning the generality of men, than that they live, and sinned, and died. But concerning all God’s people it may be said that they lived, were converted, preserved to the end, and went to heaven.


    Many of the enemies to God’s truths, when they are silenced by the force of evidence, do, like a small provoked, draw in their horns and spit.


    If a person who has been long in possession of a large estate comes, in process of time to have his title disputed, he rummages every corner of his scrutore, and of is strong boxes, to find the original deeds; which, having found, he appeals to as authentic vouchers. 

    Thus past experiences of the grace of God, though not proper to be rested in, may yet be recollected with comfort, and referred to with advantage, by a deserted saint in an hour of doubt and darkness.

    We cannot heartily love the distinguishing truths of the gospel, without experiencing them, and we cannot experience them without loving them.


    Faith in God’s promises may be compared to a bank note; full and felt possession of the blessings promised is like ready cash. The man who has bank-notes to any given value; looks upon himself as possessed of much money, though, in reality, it is only so much paper. Thus faith is as satisfied, and rests with as great complacency in the promises of Jehovah, as if it had all the blessings of grace and glory in hand. In faith’s estimation, God’s note is current coin.

    Weak faith says, “God can save me if he will.” Strong faith says, “God both can and will saved me.” See Dan. iii: 17.  

    What can be more feeble than ivy, the jessamine or the vine? Yet these, by the assistance of their tendrils, or claspers, rise and are supported until they sometimes mount as high as the tree or the wall that sustains them. So the weak believer, laying hold on Jesus by the tendril of faith, rises into the fullness of God, defies the invading storm, and becomes as a fruitful vine upon the wall of an house.

    Under the influence of the blessed Spirit, faith produces holiness, and holiness strengthens faith, like a fruitful parent, is plenteous in all good works; and good works, like dutiful children, confirm and add to the support of faith.

    Faith is the eye of the soul, and the Holy Spirit’s influence is the light by which it sees.


    In the hands of a skillful husbandman even weeds are turned to good account. When rooted up and burnt, they are good manure, and conduce to fertilize the land they annoyed before. So the doubts and fears, and the infirmities of the elect are overruled by Almighty grace, to their present and eternal good; as conducing to keep us humble at God’s footstool, to endear the merits of Jesus, and to make us feel our weakness and dependence, and to render us watchful unto prayer.

    I have known several wealthy persons who, contrary to all sense and reason, have teased and harassed themselves with a fear that they should at last come to want.  Equally, nay, infinitely more absurd and groundless, are the doubts of those who have fled to the righteousness and blood of Christ for salvation. Such must be in a state of grace; they must and infallibly are accepted of God; and they certainly shall preserve to the end. Think who think themselves the poorest in spiritual things, are immensely rich, without knowing it. But such is the state of man below, that if God does-not lay crosses upon us we are sure to create crosses for ourselves.


    Flattery is nectar and ambrosia to little minds.  They drink it in, and enjoy it, like an old woman sucking metheglin through a quill.


    As I would not throw away my watch for varying a few minutes from the exact point of time; so neither would I disclaim a regenerate person for his not in every thing exactly thinking with me. Christians are no more infallible than watches.


    If a person of exalted rank and vast opulence desires you to make his house your home, and you avail yourself of the invitation, would it not affront him, if you was to offer at paying him for the accommodations? 

    What greater affront can be offered to the majesty of God, than to imagine that he sets his favours to sale, and that you must pay him for admitting you into the kingdom of grace and glory?

    Christ has received gifts for men, and bestows the gifts he has received. God grant, that we may, if I may so speak, give him continual receipts for these gifts, from time to time, in large returns of love and duty, thankfulness and obedience.

     “Get grace-get faith-get interest in Christ,” say the Arminians. When, in truth, grace is not of man’s getting, but of God’s giving; nor is faith of man’s acquisition, but of God’s operation.


    A man’s free-will cannot cure him even of the tooth ache, or of a sore figure; and yet he madly thinks it is its power to cure his soul.

    The greatest judgment which God himself can, in the present life, inflict upon a man is, leave him in the hand of his own boasted free-will.

    Look where you will, and you will generally find that free-willers are very free livers.


    Even among men, if a generous antagonist has his adversary down, he will spare his life. If God, O sinner, has humbled thee, and thrown thee down, he will not kill thee, but spare thee, and give thee quarter, raise thee up, and save thee.


    God who knowns the unfaithfulness of the heart, will not trust his grace to the keeping of his own people; if he did, they would soon make havock of it, like the prodigal son. He therefore acts by them as a prudent father would make provision for an extravagant child, vis. Not by giving them the stock to manage for themselves; but by leaving it in trust, to be dealt out to them, from time to time, by stated allowance.


    We will suppose that some opulent person makes the tour of Europe. If his money falls short, he comforts himself with reflecting, that he has a sufficient stock in bank, which he can draw out at any time by writing to his cashiers. This is just the case, spiritually, with God’s people. They are travellers in a foreign land, remote from home. Their treasure is in heaven, and God himself is their banker. When their graces seem to be almost spent and exhausted, when the barrel of meal and the cruise of oil appear to be failing; they need but draw upon God by prayer and faith and humble waiting. The Holy Spirit will honour their bill at sight; and issue to them, from time to time, sufficient remittances to carry them to their journey’s end.


 Practical Discourse, by Elisha Coles.

    It would be entirely needless, to say any thing in favour of a book which has given such profitable and universal satisfaction to God’s people, of all denominations, for almost a century past: it will, and must ever be considered, as one of the choicest treasures which God of infinite wisdom has vouchsafed to his Church. Since the days of the Apostles, it is a work calculated for the instruction, establishment, and consolation of little children, of young men, and of fathers in Christ. Would the newly awakened penitent, the advanced convert and the repenting saint, wish to read merely for their sake of seeing the light of truth, of feeling the warmth of grace, and of rising into the holy image of God, let them make Elisha Coles their companion, their guide, and their own familiar friend.

    O ye believers in Jesus, whom God has intrusted with any thing above a bare sufficiency of this world’s goods, seize the opportunity of furnishing the poor and needy with a book, the best calculated of almost any other to extend the knowledge of gospel salvation, to diffuse the fragrance of gospel comfort, to elevate the glorious standard of gospel grace, and to promote the vital interests of gospel holiness and good works.


    Good works, like the golden ear-rings of the Israelites, are valuable in themselves; but if once exalted into a golden calf, to be worshipped and relied upon, are damningly pernicious.


    A true believe lives upon free grace as his necessary food. And, indeed, he who has really tasted the sweetness of grace, can live upon nothing else.

    There is no difference between the brightest archangel in glory and the blackest apostate spirit in hell, but what free-grace has made.

    If I might not have both, I would rather have grace without learning, than learning with grace. I would infinitely rather be a Bunyan than a Grotius.

    Grace cannot be severed from its fruits. If God gives you St. Paul’s faith, you will soon have St. James’s works.

    The graces of God’s Spirit in our hearts resemble, during the present life, the citrons and other noble fruits imported from abroad: we have them, but not in perfection. Our graces will ever be defective, until we get to heaven, the country where they grow.

    Gifts may differ: but grace, as such, is the same in all God’s people. Just as some pieces of money are of gold, some of silver, others of copper; but they all agree in bearing the king’s image and inscription.

    The way to heaven lies, not over a toll-bridge, but over a free-bridge: even the unmerited grace of God in Christ Jesus.

    We may not be proud of grace, but we ought to be glad of grace.

    Good works cannot go before regeneration. Effectual grace is that which builds the soul into an habitation of God. Holy tempers and holy obedience are the furniture of the house. And a house must be built before it can be furnished.

    Grace finds us beggars, and always leaves us debtors.


    Inherent grace below resembles silver in the one, which, though genuine silver, is mingled with much earth and dross: glory above resembles silver refined to its proper standard, and wrought into vessels of the most exquisite workmanship.


    The Greek Testament is, beyond all competition, the most important volume in the world. The inexhaustible riches of its contents, and its unequalled beauties as a composition, are such as must for ever exalt its worth infinitely above that of all other books which have appeared, or which will appear, while heaven and earth remain. Every judicious attempt, therefore, to lead us into a deeper and clearer acquaintance with this inestimable magna charts of our salvation, and to unlock its heavenly treasures, has a direct tendency to advance the glory of God, by promoting the knowledge, the happiness, and the sanctification of men.


Some people hear the gospel as a butterfly settles upon a flower; without being at all the better for it. Others hear the gospel as a bee settles upon a flower; they enjoy its fragrance, they imbibe its honey, and return home richly laden with its sweets. And some hear the gospel as a spider visits a flower: they would, if possible, extract poison from the rose of Sharon.


    Even on earth “joy of heaven” is great; but what infinite joy will ensue when the number of he elect is accomplished,-when the bodies of the saints are all retrieved from the grave, and Christ celebrates his “harvest-home!”

    The kingdom of heaven is elective, to which men are chosen by God; and yet, at the same time, it goes by indefeasible, hereditary right: it proceeds in the line of election and the line of regeneration.


    When the rays of the sun fall on the surface of a material object, part of those rays are absorbed, part of them are reflected back in strait lines, and part of them refracted, this way and that, in various directions. When the Holy Ghost shines upon our souls, part of the grace he inspires is absorbed to our own particular comfort, part of it reflected back in acts of love and joy and prayer and praise, and part of it refracted every way, in accts of benevolence, beneficence, and all moral and social duty.

    The most correct and lively description of the sun cannot convey either the light, the warmth, the cheerfulness, or the fruitfulness which the actual shining of that luminary conveys; neither can the most labored and accurate dissertations on grace and spiritual things impart a true idea of them without an experience of the Holy Spirit’s work on the heart.

    In vain do the inhabitants of London go to their conduits for supply, unless the man who has the master-key turns the water on.  And in vain do we seek to quench our thirst at ordinances, unless God communicates the living water of his Spirit.

    Scripture can be savingly understood only in and by the inward illumination of the Holy Ghost. The gospel is a picture of God’s free grace to sinners. Were we in a room hung with the finest paintings, and adorned with the most exquisite statues, we could not see one of them if all light was excluded. Now the blessed Spirit’s irradiation is the same to the mind that outward light is to the bodily eyes.

    As the sails of a ship carry it into the harbour, so prayer carries us to the throne and bosom of God. But as the sails cannot of themselves speed the progress of a vessel, unless filled with a favourable breeze, so the Holy Spirit must breath upon our hearts, or our prayers will be motionless and lifeless.

    An excellent divine of the last century, Mr. Thomas Cole, compared “the Scriptures to a seal, and the heart of man to wax.”  I would add that the Holy Ghost is the fire that warms, and penetrates, and softens the wax, in order to its becoming susceptible of impression.

    The word of God will not avail to salvation without the Spirit of God. A compass is of no use to a mariner unless he has light to see it by.

    A house uninhabited soon comes to ruin; and a soul uninhabited by the Holy Spirit of God verges faster and faster to destruction.


    The progress of holiness is sometimes like the lengthening of a day-light after the days are past the shortest. The difference is for some time imperceptible, but still it is real, and in due season becomes undeniably visible.    

     If one of Mr. Pope’s letters (if I mistake not) mention is made of an eastern fable to this effect: – “On a time the owls and the bats joined in a petition to Jupiter against the sun, setting forth that his beams were so insufferably troublesome that the petitioners could not fly aboard with comfort, but were kept prisoner at home for at least twelve hours out of the twenty-four. Jupiter seeing Apollo shortly after, informed him of the application he had received, adding, I shall however, take the notice of the petition; and for you, do you be revenged by shining.” O believers, when Papists and Arminians charge the doctrines of grace with a tendency to licentiousness, let your lives be a confutation of the falsehood. Be revenged by shining.


    It is a great thing to have gospel humility. If you know you want it, it is a sign you are not quite without it.

    Children much indulged are apt to take liberties. To keep us humble, God must sometimes seem to frown.


    Many husbands are like some members of parliament, all complaisance, humility, and fair speeches beforehand, but no sooner in passion of the desired object than the supple candidate becomes a haughty master.


    There is sometimes no trees and flowers what florists call a false blossom: how many such do we see in the world of professing Christians!

    Different members of the body have different offices and we some of greater, others of less importance; but they all belong to the body. Hypocrites are not real members, but excrescences of the Church, like falling hair, or the parings of the nails.


    Definitions, or accurate ascertainments of the precise ideas which we mean to convey, by particular terms and phrases, are of great consequence in disembarrassing a question, and in shorting a debate.


    Men adopt vice and error for want of knowing the true deformity of both: as in Russia, where unmarried women constantly were veils, it is frequent for the bridegroom never to see his wife’s face until after marriage.


     The Holy Ghost must shine upon you graces, or you will not be able to see them and your good works must shine upon your faith, or your neighbours will not be able to see it.


    If I build a house, it is ten thousand to one if I do not afterwards find it defective in some respect or other: there is continually something to add, or something to alter, and something that may be improved for the better.-If I write a book, I find it imperfect. Some errata of the printer, some defects in the language, something to add, or something to refresh. So it is with all human works. The work of Christ’s righteousness and redemption is the only finished, the only perfect work that ever was wrought among men. God give me faith in it!


    The form of salutation in some countries is by respectfully touching or lifting up the corner of the person’s garment you would address; but to kiss the vest is the highest token of reverence.-And the highest instance of regard you can show Christ is by embracing the robe of his imputed righteousness.


    Man, even in his most enlightened state, can no more form a competent idea of the wisdom that lies at the bottom of God’s effective and permissive decrees, than an earth-worm or a beetle can enter into the political views which actuate the movements of a prime minister. 


    I have know an unskillful weeder pull up and destroy flower-roots and herbs under the notion of their being weeds. Just such would be the conduct of the present restless enemies to the Church of England, if their innovating wishes were to take effect. (1772.)


    Our interest in Christ does not depend on our sanctification, but our sanctification depends on our interest in Christ.


    Go to heaven boldly, let men say what they will. Use yourself to the weather: a little rain  will not melt you. The more you warp up, the more liable you will be to take cold.


    Some harbours have bars of sand which lie across the entrance and prohibit the access of ships at low water.-There is a bar, not of sand, but of adamantine rock, the bar of Divine justice, which lies between a sinner and heaven. Christ’s righteousness is the high-water that carries a believing sinner over this bar, and transmits him safe to the land of eternal rest, which will fail us in our greatest need, and will ever us short of the heavenly Canaan.


    Antiquarians set an inestimable value on uniques on such curiosities of which there is but one of a sort in the world. Justification is in the number of the believer’s uniques. There is but one justification (properly so called) in the whole universe, and it equally belongs, through grace, to all the children of God, and the Christians wishes to be viewing it every moment.

    Christ’s sheep do not contribute any part of their own wool to their own cloathing. They wear, and are justified by, the fine linen of Christ’s obedience only.    


    I am acquainted with a lady who is a thorough mistress of music as a science, and can play the harpsichord with great judgement; but though she understands it, she does not love it, and never plays if she can avoid it. Too strong a picture of some who know the gospel in theory, but neither love it in sincerity nor practice its precepts with a good will!


    It were to be wished that the advocates for the best of causes would, with Solomon, seek out acceptable words. I acknowledge that genteel drapery adds nothing to the value, but it adds much to the agreeableness of truth, which is not the better received for appearing in dishabille, much less for being attired like a sloven. If we do not decorate her with what Lord Chesterfield terms “lace and embroidery.” That is, with rich metaphors and refinements of style, yet an author should not permit her to walk abroad either in sluttish negligence, or in the garb of a shabby old gentlewoman fallen to decay.   


    The terrors of the law have much the same effect on our duties and obedience as frost has on a stream; it hardens, cools, and stagnates. Whereas, let the shining of divine love rise upon the soul, repentance will then flow, our hardness and coldness thaw.


    The life of Christ on earth may be compared to the garden of Eden before Adam fell, in which was no plant growing but such as were beautiful and salutary, none that was either useless or hurtful.


    It is certainly no small point gained to prove, that what is now generally considered as the first day of the week is, in reality, and in order of rotation from the beginning, the seventh or primeval Sabbath, and that God incarnate rose from the tomb on that very day in succession on which God absolute ceased from, the works of creation. Indeed, the compilers of our Liturgy seem to have had some insight into this matter, else they would hardly have engrafted the fourth commandment (which expressly and peremptorily enjoins the sanctification of the seventh day) into the communion service, and directed all the members of the Church to unite in prayer to God for grace to keep that law.


    The people of Christ are not merit-mongers. Love to the captain of their salvation ranks them under his banner. They are not like the Swiss, who fight for pay.

    As fruits artificially raised or forced in a hot-house, have not the exquisite flavour of those fruits which grow naturally and in their due season; so that obedience which is forced by the terrors of the law, wants the genuine flavour and sweetness of that obedience which springs from a heart warmed and meliorated with the love of God in Christ Jesus.

    If Christ has your good will, he will certainly have your good word.   If you truly love him, you will not be ashamed to speak for him.


    When a believer marries an unbeliever, what is it but reviving the old cruel punishment of trying the living and the dead together?


    Gospel ministers should not be too hasty and eager to wipe off every aspersion that is cast on them falsely for Christ’s sake. Dirt and the character (if unjustly thrown), like dirt on the clothes, should be let alone for a while, until it dries; and then it will rub off easily enough.

    Ministers then only draw the bow successfully, when God’s Holy Spirit sharpens the gospel arrow, and wings it to the hearts of them that hear.

    Gregory Nazianzen says, in his eulogium on Basil, “thy word was thunder and thy life was lightning.” Such should the preaching and the conversation of every minister be.

    The weight of opposition will always fall heaviest on those who sound the gospel trumpet loudest.

    Gospel ministers do, indeed, in some sense, turn the world upside-down. The fall of Adam has turned human nature up-side-down long ago; and converting grace must turn us up-side-down again, in order to bring us right.

    Gospel ministers are usually, in will and desire at least, employed for God to the last moment of their lives. Their work being accomplished, they are call from labour to heaven; as Cincinnatus was found at the plough when he received his call to the dictatorship of Rome.

    Among the great variety of preachers, some give the pure gospel wine, unadulterated and undashed.

Were evangelical preachers and writers to stop, and give a lash to every spiteful noisy cur that yelps at them in their way to the kingdom of God, they would have enough to do before they got to their journey’s end.

    Next to being a true believer, it is the hardest thing in the world to be a faithful minister.

    Ministers are the bow: the law is the arrow. God must bend the bow by the impulse of his own arm, and wing the arrow or it will never hit a sinner’s heart.

    I have read of some harbour abroad, where salt water and fresh run together in one amicable stream, but without mingling. Such should be the case of God’s ministers. They are to preach both law and gospel; but without mixing or confounding them together.

    The best clock in the world will be spoiled, if you are perpetually moving the hand backwards and forwards, and altering it in order to make it keep time with a variety of other clocks; it will hardly ever go regularly and well. So a minister, who shapers and accommodates his sentiments and opinions of other people, will never be happy, respectable, or useful.

    Different ministers are sent of God to different persons. Just as a great man who keeps many servants, sends them with letters or messages to such or such particular people.

    A minister can only lay on the caustic; God alone can make the hearers feel it.


    To amuse the sinners with lectures on morality is like going to a hospital and haranguing to a company of sick folks on the advantages of health. Rather let us labour to cure them of their diseases, and then they will know the value and comforts of health without our giving them a dissertation upon it. Lead sinners to Christ and to the Holy Spirit, and then they will love and practice morality as naturally as sparks fly upward.

    Morality not flowing from faith in Christ resembles an artificial flower; which has the appearance, but neither the life, the beauty, nor the fragrance of a real one.

    I have no more conception of a true believer without morality, than of a river without water, or of a sun without light and heat.


    National matters at present carry a very gloomy aspect. But it is in things civil as well is spiritual; and I regard my country and myself in a similar view. Considered in myself, I am most unworthy and sinful creature; considered in Christ, I am without fault before the throne of God. Consider the state of public affairs as they are in themselves; and hardly any thing can be more threatening, cloudy, or unfavourable. Consider them in a providential view, and whatever is, is right. This is my sheet anchor, concerning that black and dismal storm which now seems to be bursting over the English empire. A. T. Bath, Aug. 4. 1775.


    When a person loiter on a journey they are sometimes benighted afterwards; and when believers are not diligent in the use of ordinances, and in the performance of good works, no wonder if they walk in darkness.


    All God’s children are still-born. They come spiritually dead into the world. And dead they continue till they are born again of the Holy Ghost.

    Every believer has four births. A natural birth into the world; a spiritual birth into the kingdom of grace, at regeneration; a birth into glory at death; and a new birth of his body from the grave at the resurrection.

    No man can remember the day of his natural birth; but most of God’s people can remember the day when they were born again.


    The times are such that it is almost impossible for a man to go to heaven without getting a nickname by the way. But it is better to go to heaven with a nickname, than to go to hell without one. If I must give up the truths of God, or lose my character; then farewell character, and welcome the truths of God.


    Old Adam never was a saint yet, and yet never will be; Rom. vii. On the other hand, the new man, or principle of grace in the heart, never sinned, and never can; Ron. vii. 1 John.


    Take a man of quicksilver, let it fall to the floor, and it will split itself into a vast number of distinct globulas. Gather them up, and put them together again, and they coalesce into one body, as before. Thus God’s elect below are sometimes crumbled and distinguished into various parties, though they are all, in fact, members of one and the same mystic body. But, when taken up from the world, and put together in heaven, they will constitute one glorious undivided church, for ever and ever.

    In North America have been lately-reckoned no fewer than seventy-five religious denominations. And were there seventy-five thousand it would not signify seven pins heads. Denomination is nothing. Grace is grace in every converted person. There is but one Church after all.


    Before the fall, man’s will was free to good, and burned with a pure celestial flame. Original sin acted as an extinguisher; and leaves the soul in the dark, until lighted again by fire of God’s Spirit.


    Some harbours are fenced with messy chains of iron, reaching from side to side, to obstruct the access of shipping. Similar is the profession of Christ and his cause in persecuting times. But as a ship has often been able to force its way into the port, and burst the chains that oppose its entrance by the aid of a favourable tide and strong breeze, so persecution is nothing to a believing soul whose sails are filled with the breathings of the Holy Ghost, and the full tide of whose affections is turned by grace to God and Christ and heaven.   


     Pharisees are Pharisees in all ages and all countries. What is the difference between a pharisee in Judea and a pharisee in England?

    Nothing but the lancet of God’s law in the hand of the Spirit can let out the proud blood of a pharisee, and reduce the swellings of self-righteousness.


     Some time after the commencement of the 17th century, a singularly ingenious piece of spiritual allegory was published under the following title: “The Isle of Man, or legal Proceeding in Manshire against Sin.” The author was the Rev. Mr. Richard Bernard, rector of Batcombe, in Somersetshire. This performance seems to have had a great run; my copy is of the eighth edition, printed at London, A. D. 1632.

    The above work, in all probability, suggested to Mr. John Bunyan the first idea of his “Pilgrim Progress,” and of his “Holy War.” The former of these ism perhaps, the finest allegorical work extant, describing every stage of believer’s experience, from conversion to glorification, in the most artless simplicity of language, yet peculiarly rich with spiritual unction, and glowing with the most vivid, just, and well conducted machinery throughout; it is, in short, a master-piece of piety and genius, and will, I doubt not, be of standing use to the people of God so long as the sun and moon endure. It has been affirmed, and I believe with truth, that no book in the English tongue has gone through so many editions, the Bible and Common Prayer alone excepted.


    It is a saying that kings have long hands. This is eminently true of Christ, the king of saints. He has long hands to reach his enemies in a way of judgement, and a long hand to lay hold on his elect, and to bring nigh those who once stood afar off from him and his righteousness.


    The longer we neglect writing to an absent friend, the less mind we have to set about it.  So the more we neglect private prayer and closet communion with God, the more we grow in our own approaches to him. Nothing breeds a greater strangeness between the soul and God than the restraining of prayer before him. And nothing would renew the blessed intimacy if God himself, the neglected party, did not, as it were, send us a letter of expostulation from heaven and sweetly chide us for our negligence. Then we melt, then we kindle, and the blissful intercourse gradually open as usual.

    David would not have been so often upon his knees in prayer if affliction had not weighted him down.-There are, I believe, more prayers in the writings of David and of Jeremiah than in any other portion of Scripture.

     The longer you are with God on the mount of prayer and secret communion with him, the brighter will your face shine when you come down.

     We pray spiritually by a form, and we may pray formally and coldly without one.-Suppose I was to say to a converted dissenter, “Sir you do not sing the praises of God spiritually.” He would ask, “Why not?” Was I to answer, “Because you sing by a form: Dr. Watt’s psalm and hymns are all precomposed: they are forms in the strictest sense of the word;” the good man would reply, “True: they are precomposed forms; but I can sing them very spiritually for all that.” I should rejoin. “And I can pray in the words of the liturgy as spiritually as you can sing in the words of Dr. Watts.”


    Mere moral preaching only tells people how the house ought to be built. Gospel preaching does more, for it actually builds the house.

    Was I a layman, and Providence was to cast me in a place where I could not possibly hear the gospel preached, but should be forced to hear either an Arian or an Arminian ministry if I heard any at all, I should much rather choose to spend my Lord’s days at home in reading and praying privately. By the same rule that I would rather stay within, and take such a dinner as my own house affords, than go abroad to dine where I should be sure of sitting down (at best) to a dish of gravel or sand, if not of arsenic.- See Ezek. xi. 16.


    If you go to Court, you know whether you have seen the king, and whether he has spoken to you or not. And when you attend an ordinance, you know whether you have enjoyed the presence of God or not.


    If God had not chosen thee in his Son, he would have called thee by his Spirit; and he that called thee by his Spirit will preserve thee to his kingdom.

    If a coach or wagon be likely to run over us, we exert all our strength and speed to get out of the way. If a storm overtakes us, we look out for a place of shelter. O that we were equally sedulous to flee from the wrath to come.


    People who profess to believe the doctrines of the gospel, and yet do not experience the power of those doctrines unto sanctification resembles a man who looks over a hedge into a garden without going into it.

    Some professors pass for very meek, good-natured people until you displease them. They resemble a pool or pond which, while you let it alone, looks clean and limpid, but if you put in a stick and stir the bottom, the rising sediment soon discovers the impurity that lurks beneath.  

    As the most florid people do not always enjoy the firmest state of health, so the most shewy professors are not always the holiest and most substantial believers.

    There is a set of fellows in the present age jocosely called Jessamies and Maccaronies, who affect to dress as fine as butterflies, and to be squeamishly delicate and elegant; so that you would almost take a macaroni to be a Semiramis or a Cleopatra in men’s clothes. But there are spiritual Maccaronies as well as world ones. And who are those? Your self-righteous people, and perfectionists above all; who surveying themselves, not in the unflattering glass of God’s law, but in the delusive mirror and through the false medium of self-conceit, fall in love with their own image (Like Narcissus), and think themselves to be spiritually rich and beautiful, though all the while they are wretched, and miserable, and poor, and blind, and naked. Christ’s imputed righteousness constitutes the best dress, and sanctification by his Spirit constitutes the real beauty of the soul. And if we have not his righteousness to wear, and his grace to make us holy, we are but paltry Maccaronies, be our profession ever so splendid.


    All the promises of man to man ought to be conditional. It is for God to make absolute promises, for he alone is unchangeable and omnipotent.


    If our Lord was upon earth, and there were in the same street two persons, the one rich and the other poor, but both equally desirous of his company, I verily believe that he would visit the poor man first.  


    Too much wealth, like a suit of cloths too heavily embroidered, does but encumber and weigh us down, instead of answering the solid purposes of usefulness and convenience. 

    Generally speaking, the sun-shine of too much worldly favour weakens and relaxes our spiritual nerves; as weather too intensely hot relaxes those of the body. A degree of seasonable and invigorates and braces up.


    I have no notion of a timid, sneaking profession of Christ. Such preachers and professors are like a rat playing at hide and seek behind a wainscot, who pops his head through a hole to see if the coast is clear, and ventures out if nobody is in the way, but slinks back again when danger appears. We cannot be honest to Christ except we are bold for him. He is either worth all we can lose for him, or he is worth nothing.


    Reason is God’s candle in man. But as a candle must first be lighted ere it will enlighten, so reason must be illuminated by divine grace, ere it can savingly discern spiritual things.


    The covenant of redemption, which is a covenant of absolute grace to us, was to Christ a covenant of works and a covenant of sufferings.      


Mere reformation differs just as much from regeneration as white-washing an old rotten house differs from taking it down and building it anew. 


Some people laugh at regeneration by the Spirit of God, and think there is nothing in it. A plain sign that they themselves are quite without it. If a man was to come and tell me that there is no such thing in the world as money, I should take it for granted that he therefore thinks so because he himself never had any.


A celebrated heathen said, “I wrap myself up in mu own virtue.” A true believer has something infinitely better to warp himself up in. When Satan says-thou hast yielded to my suggestions-when conscience says, thou hast turned a deaf ear to my admonitions-when the law of God says, thou hast broke me-when the gospel says, thou hast neglected me-when justice says, thou hast insulted me-when mercy says, thou hast slighted me-faith can say, all this is too true; but Christ justified me involvo, I warp myself up in the righteousness of Jesus Christ. 
    The gates of heaven fly open before the righteousness of Christ, as certainly as the door of Lydia’s heart flew open under the hand of God’s regenerating Spirit. 
     But by nature we are all weavers and spinners. We shut our eyes against the garment ready wrought; and like silkworms, we shall die and perish in our own web, if the Spirit of God does not unravel it for us, and lead us to the righteousness of Christ. 


We may safely go as far as the candle of God’s word goes before.


We should be in a bad condition indeed, if our salvation was suspended on conditions of our own performing.
   God’s everlasting love, his decree of election, and eternal covenant of redemption, are the three hinges on which the door of man’s salvation turns. When man fell from God, infinite justice put a lock upon the door: a lock which nothing but the golden key of Christ’s blood and righteousness can open. The Holy Ghost (if I may venture to use so familiar a comparison) is, as it were the omniscient keeper of the door; and he lets no souls in but such as he himself has washed and justified and sanctified in the name of our Lord Jesus, and by his own efficacious grace. 
     I should as soon expect to be saved by my sins as to be saved by my good works. 


An old proverb says, “They who are not handsome at twenty , will never be handsome: they who are not strong at thirty, will never be strong: they who are not wise at forty, will never be wise: and they who are not rich at fifty, will never be rich.” However this may be generally be, yet the grace of God is free, and not bound to time or place. Some come to Christ in childhood;  some in youth; some in mature age; and some who go unconverted to a dying bed, rise converted from a dying bed to heaven. Happy they who are effectually caught by grace; whether at first, the third, the sixth, the ninth, or the eleventh hour! Our law says, Nullum tempus occurrit regi: (“no time runs against the king”) and I am sure it is the case with God. 


When I have been in a post-chaise, I  have often seen a dog pursue it with much noise and self-importance. The poor animal thought the carriage was running away from him; whereas, in truth, it was going at an equal rate long enough before he appeared, and continued to do so long after he was out of hearing. When public persons are attacked by wretched scribblers too mean to answer; the scribblers affect to think that the omission is owing to their own superiority in argument. While, in fact, they are too scurrilous and unimportant to be noticed. 


Self-righteous people are like a man who has run up a very slight house for his own residence; in which, while he sits or sleeps securely, a sudden storm arises, and blows down the whole fabric, and buries the builder in the ruins. God will either bring us out of our self-righteous castle, or crush us with its fall.  


A believer, with regard to spiritual enjoyments, resembles a barometer. As the silver in this instrument rises when the sun shines and the weather is fine; but sinks when the air is heavy and loaded with damps; so the Christian’s sensible comfort rises when the Holy Spirit’s countenance shines upon his soul, but subsides when left to the evil workings of his own heart. 


It is in grace as it is in nature. Some have a sharp sight, some are near-sighted. Some clearly see their interest in Christ; some can hardly discern it at all. Some have likewise a clear view of gospel doctrines: some a confused one. 


It is a peculiar happiness to observe, that in matters of spiritual concern, the philosopher and ploughman (if truly regenerate) have the same feelings, and speak the same language; they all eat of the same spiritual meat, and drink of the same spiritual rock which followers them, and that rock is Christ. Hence that similitude of experience, or to speak figuratively, that strong and striking family likeness which obtains among the converted people of God, in every period of time, and in every nation under heaven. They all, without exception, feel themselves totally ruined by original sin; they all, without exception, take refuge in the righteousness and cross of Christ, and unite in ascribing the whole praise of their salvation to the alone free grace and sovereign mercy of Father, Son, and Spirit.


Suppose a loving and beloved husband dies a violent death.  Can the widow love and admire and value the sword or the pistol by which her husband lost his life? As little can be true believers love sin; for by it Christ, the bridegroom of their souls, was put to death. If a person fall and break his leg, or be burnt out of his house, most people pity and symphathize with him. But if a man live in sin, where are the neighbours that feel for his danger and labour to reclaim him? Or, if a believer be overtaken by a fault, how few professors will commiserate his case, and endeavour to restore him in the spirit of meekness?

Our corrupt hearts are like gunpowder, apt to kindle at every spark of temptation.
The Spirit of God must be continually throwing water upon the soul in order to preserve it from taking fire.


Nothing but Christ will do for a dying sinner; and why should we dream that any thing else will do for a living sinner?
Sin cannot enter into heaven; but a sinner may.


I know but of two uninterrupted successions. 1. Of sinners, ever since the fall of Adam. 2. Of saints; for God always had, and will always have, a need to serve him.


Want of spiritual comfort is often attended with spiritual advantage. A person who walks in he dark is usually the more cautious and careful where and how he treads.


It is with our souls as it is with our bodies; we sometimes catch cold we know not how.


How many people deceive themselves under a profession of extraordinary strictness! The Capuchin friars make a vow never to touch any piece of money whatever while they live. Offer them a shilling, or a guinea, they will refuse to take it; but warp it up in a bit of paper, and they will receive and pocket it without scruple.


God knows best what to do with us. We are not qualified to choose for ourselves. The patient ought not to prescribe for the physician, but the physician for the patient.


When Hagar was quite disconsolate with fatigue of body and distress of mind, there was a fountain by her, though she knew it not. So the weeping believer has relief at hand which he cannot see. God’s word, God’s Spirit, and God’s ministers, are the angels that direct and lead his afflicted people to the fountain opened.


Was a man, every day, to throw a purse of money, or even a single guinea, into the sea, he would be looked upon as a mad mean, and his friends would soon confine him for such. But a man that throws away that which is of more value than gold, then mines, than the whole world; even his health, his peace, his time, and his soul; such a one is admired, esteemed, and applauded by the greater part of man-kind.


Worms and other insects take up their habitation under the surface of the earth. A plat of ground may be, outwardly, verdant with grass, and decorated with flowers. But take a spade in your hand, and turn up the mould, and you soon have a sample of the vermin that lurk beneath. Temptation is the spade which breaks up the ground of a believer’s heart, and helps to discover the corruptions of his fallen nature.


Trust the promise, and God will make good the performance.
   We can never be truly easy and happy until we are enabled to trust God for all things: and the more we are enabled to trust him, the more gracious and faithful we shall find him.
   A good king carefully observes the law. Christ, the king of Zion, kept the divine law in all respects; and his converted subjects first trust in him as a law-fulfiller ere they can obey him acceptably  as a law-giver. 
   Many turnpike-gates bear this inscription in large capital letters, “No trust here.” This is the very language of our own unbelieving hearts. We do not trust God.We do not give him credit. Hence all murmurings, anxiety, &c.


People of fluctuating principles resemble what is fabled of Mahomet’s iron coffin suspended in the air between two large load-stones, but without touching either of them. 


Some have entertained a chimerical idea of a universal language. There is, indeed, spiritual speaking, a language common to all the converted, of every age and country. The language of Canaan is understood all the world over, by every one who is taught of God.


It is a common thing in London, when a house is uninhabited and shut up, for boys to write in chalk on the window-shutters and door “Empty.” When a person professes godliness, and does not bring forth good works in his practice, we too may write the word “Empty” on all the profession he makes.


“Universality,” say the Papists, “is a mark of the true Church. There are some Catholics in every country under heaven.” But if this be a just mark, the Jews will bid the fairest of any for being the true Church. For they are sifted among all nations. 


It is said of the original Indians of Florida that, when they could not pay their debts, they took a short method of settling the account by knocking their creditors on the head. Sinners, in a state of unregeracy, though partly sensible that they do not keep the law of God, yet think to knock God’s justice on the head by pleading absolute mercy. 
   An unregenerate man is absolutely dead in a spiritual sense. He has no hearing of the promises; no sight of his own misery, of the holiness of God, of the purity of the law, use of Christ as covenanting, obeying,dying, and interceding; no taste of God’s love in Christ, and the sweetness of communion with him by the Spirit; no feeling of conviction in a way of race, humiliation, and self-renunciations; no scent after God and glory; no hungerings and thirstings after spiritual consolations and assurance; no motion toward divine enjoyments and evangelical holiness.


Mount Sinai, or the hope of being saved (in part at least) by our own works, may be compared to a dreary rock. Satan is the monster that gapes to devour. Christ is Perseus, who, by the sword of his Spirit slays the monster’s power, breaks the legal chain, and sets the awakened soul at liberty.
    Mount Sinai (i.e. salvation by works), is labour-in-vain hill. Do all you can, you will never get up to the top of it, not so much as half way up.
    The business of Christ’s blood is to wash our bad works out, and to wash our good works clean.


Some mens’ writings resemble a dark night, enlivened by a few occasional flashed of lighting.
    I was lately asked what my opinion is of Mr. John Fletcher’s writings: my answer was, that in the very few pages which I had perused, the serious passages were dulness double condensed; and the lighter passages impudence double distilled. 


Young converts are generally great bigots. When we are first converted to God, our brotherly affections too often resembles the narrowness of a river at its first setting out. But as we advance nearer to the great ocean of all good, the channel widens, and our hearts expand more and more, until death perfectly unites us to the source of uncreated love.   


“For the grace of God that bringeth salvation hath appeared to all men,” Titus 2:11