Ears from Harvested Sheaves

Blog Archive Formatting

2011-01-03T20:26:00.002-05:00

Note to Readers: I've tried to format the blog's archive so the daily devotionals are easier to get to. Please let me know if that is not the case and I'll reset it. You can reach me at thethinkingtinkerer@gmail.com .

Thanks,
Dale

2010-12-31T05:14:00.014-05:00

Note to Readers: This is the last posting of devotionals from brother Philpot's book, 'Ears from Harvested Sheaves' and completes that work. I trust they have been a blessing to you.

Starting January 1st, sister Rose will begin publishing the daily devotionals from 'Through Baca's Vale' once again. To be added to her mailing list, please feel free to contact her directly here . If you prefer, you could simply go to the 'Through Baca's Vale' blog spot for your daily readings and select the one you want from the blog archive link on the left-hand side of the page. Here's the link: http://throughbacasvale.blogspot.com/ .

By His grace alone,
Dale

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"All flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away; but the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you." 1 Peter 1:24, 25

All flesh, and everything that springs from the flesh, and is connected with the flesh, is as grass, which, for a time, looks green and flourishing, but touched with the mower's scythe, or scorched by the midday sun, soon withers and fades away. Such is all flesh, without exception, from the highest to the lowest. As in nature, some grass grows thicker and longer than other, and makes, for a while, a brighter show, yet the scythe makes no distinction between the light crop and the heavy, so the scythe of death mows down with equal sweep the rich and the poor, and lays in one common grave all the children of men.

You have seen sometimes in the early spring the grass in flower, and you have noticed those little yellowish "anthers," as they are termed, which tremble at every breeze. This is "the flower of grass;" and though so inconspicuous as almost to escape observation, yet as much its flower as the tulip or the rose is the flower of the plant which bears each. Now, as the grass withereth, so the flower thereof falleth away. It never had, at its best state, much permanency or strength of endurance, for it hung as by a thread, and it required but a little gust of wind to blow it away, and make it as though it never had been. Such is all the pride of the flesh, and all the glory of man.

2010-12-30T05:27:00.002-05:00

"Better is the end of a thing than the beginning thereof." Ecclesiastes 7:8

Thus saith the wise man, and it is often true in natural things, but invariably so in divine. Rarely at first can we foresee what will be the issue of any matter which we take in hand. We may begin it with much hope, and find in the end those hopes sadly disappointed. We may begin it with much fear, and find from the event those fears utterly groundless.

Whatever we take in hand it is very rare that our expectations are fully carried out, for we have again and again to learn that "man's heart deviseth his way, but the Lord directeth his steps," and that there are many devices in a man's heart, nevertheless the counsel of the Lord, that and that only, shall stand.

But so far as we are amongst the family of God, and as such are under especial guidance and divine teaching and leading, whether our first expectations are accomplished or not, the end stamps wisdom and goodness upon all the dealings of God with us both in providence and in grace.

However chequered his path has been; however, as Job speaks, his purposes have been broken off, even the thoughts of his heart; however when he looked for good, then evil came unto him, and when he waited for light there came darkness; whatever bitter things God seemed to write against him when he made him to possess the sins of his youth, yet sooner or later every child of God will be able to say, "O how great is thy goodness which thou hast laid up for them that fear thee!" and this will embolden him to add, "Surely goodness and mercy shall follow me, as they have already followed me, all the days of my life, and I shall dwell in the house of the Lord for ever."

2010-12-29T05:33:00.002-05:00

"I am the vine, ye are the branches. He that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing." John 15:5

The great secret in religion—that secret which is only with those who fear the Lord and to whom he shews his covenant—is first to get sensible union with the Lord, and then to maintain it. But this union cannot be got except by some manifestation of his Person and work to our heart, joining us to him as by one Spirit. This is the espousal of the soul, whereby it is espoused to one husband as a chaste virgin to Christ. From this espousal comes fellowship, or communion with Christ; and from this communion flows all fruitfulness, for it is not a barren marriage. But this union and communion cannot be maintained except by abiding in Christ; and this can only be by his abiding in us. "Abide in me, and I in you." But how do we abide in him? Mainly by faith, hope, and love, for these are the three chief graces of the Spirit which are exercised upon the Person and work of the Son of God.

But as a matter of faith and experience, we have also to learn that to abide in Christ needs prayer and watchfulness, patience and self-denial, separation from the world and things worldly, study of the Scriptures and secret meditation, attendance on the means of grace, and, though last, not least, much inward exercise of soul. The Lord is, so to speak, very chary of his presence. Any indulged sin; any forbidden gratification; any bosom idol; any lightness or carnality; any abuse of the comforts of house and home, wife and children, food and raiment; any snare of business or occupation; any negligence in prayer, reading, watching the heart and mouth; any conformity to the world and worldly professors; in a word, anything contrary to his mind and will, offensive to the eyes of his holiness and purity, inconsistent with godly fear in a tender conscience, or unbecoming our holy profession, it matters not whether little or much, whether seen or unseen by human eye—all provoke the Lord to deny the soul the enjoyment of his presence.

And yet with all his purity and holiness and severity against sin, he is full of pity and compassion to those who fear and love his great and glorious name. When these sins are felt, and these backslidings confessed, he will turn again and not retain his anger for ever. When repenting Israel returns unto the Lord his God, with the words in his heart and mouth: "Take away all iniquity, and receive us graciously;" then the Lord answers: "I will heal their backsliding, I will love them freely; for mine anger is turned away from him. I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon." Then, under the influence of his love, Israel cries aloud: "Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy. He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea."

2010-12-28T04:54:00.000-05:00

"For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake." Philippians 1:29

After the Lord, by his special work on the conscience, has called us to repentance and confession of sin, as well as to faith in Jesus; after he has called us to godly sorrow; to live according to the precepts of the gospel; and to walk in the ordinances of his Church; he then calls us to suffer for and with Christ.

But we cannot "suffer according to the will of God," that is, in a gospel sense and from gospel motives, till the Lord enables us in some measure to look to him. The same Spirit, who calls the believer to walk in a path of suffering, strengthens and enables him to do so. To suffer aright, we must walk in the steps of the great Captain of our salvation, who "though a Son, yet learned obedience by the things which he suffered." The Father in this sense spared not his only-begotten Son, but led him into the path of tribulation.

If the Lord of the house, then, had to travel in this dark and gloomy path of suffering, can his disciples escape? If the Captain of our salvation was "a man of sorrows and acquainted with grief," must not the common soldiers, who occupy the ranks of the spiritual army, be baptized into the same sufferings, and taste in their measure of that cup which he drank to the very dregs?

Thus, every child of God is called, sooner or later, to "suffer with Christ;" and he that suffers not with Christ, will not reign with him (2 Timothy 2:12). But the Lord, who sees what we are, as well as what we need, apportions out suffering to our several states and necessities. And however the suffering may differ, all have to pass through the furnace; for the Lord bringeth "the third part through the fire." All have to walk in the footsteps of a self-denying and crucified Jesus; all have painfully to feel what it is to be at times under the rod, and experience those chastisements of God, whereby they are proved to be sons, and not bastards.

2010-12-27T05:06:00.000-05:00

"For we walk by faith, not by sight." 2 Corinthians 5:7

The nature of faith is to trust in the dark, when all appearances are against it; to trust that a calm will come, though the storm be overhead; to trust that God will appear, though nothing but evil be felt. It is tender, child-like, and therefore is an implicit confidence, a yielding submission, a looking unto the Lord. There is something filial in this; something heavenly and spiritual; not the bold presumption of the daring, nor the despairing fears of the desponding; but something beyond both the one and the other—equally remote from the rashness of presumption, and from the horror of despair. There is a mingling of holy affection connected with this trust, springing out of a reception of past favours, insuring favours to come; and all linked with a simple hanging and depending of the soul upon the Lord, because He is what He is. There is a looking to, and relying upon the Lord, because we have felt him to be the Lord; and because we have no other refuge.

And why have we no other refuge? Because poverty has driven us out of false refuges. It is a safe spot, though not a comfortable one, to be where David was, "Refuge failed me; no man cared for my soul" (Ps. 142:4). And until refuge fails us in man, in self, in the world, in the church, there is no looking to Christ as a divine refuge. But when we come to this spot, "Thou art my refuge and my portion in the land of the living" (Ps. 142:5)—"if I perish I will perish at thy feet—my faith centres in thee—all I have and all I expect to have, flows from thy bounty, I have nothing but what thou freely givest to me, the vilest of the vile"—this is trust. And where this trust is, there will be a whole army of desires at times pouring themselves into the bosom of the Lord; there will be a whole array of pantings and longings venting themselves into the bosom of "Immanuel, God with us."

2010-12-26T09:01:00.000-05:00

"The Lord thy God in the midst of thee is mighty." Zephaniah 3:17

What a mighty God we have to deal with! And what would suit our case but a mighty God? Have we not mighty sins? Have we not mighty trials? Have we not mighty temptations? Have we not mighty foes and mighty fears? And who is to deliver us from all this mighty host except the mighty God? It is not a little God (if I may use the expression) that will do for God's people. They need a mighty God because they are in circumstances where none but a mighty God can interfere in their behalf. Why, if you did not know feelingly and experimentally your mighty sins, your mighty trials, your mighty temptations, and your mighty fears, you would not want a mighty God.

This sense of our weakness and his power, of our misery and his mercy, of our ruin and his recovery, of the aboundings of our sin and the superaboundings of his grace—a feeling sense, I say, of these opposite yet harmonious things brings us to have personal, experimental dealings with God; and it is in these personal dealings with God that the life of all religion consists.

O what a poor, dead, useless religion is that in which there are no personal dealings with God—no calling upon his holy name out of a sincere heart; no seeking of his face, or imploring of his favour; no lying at his feet and begging of him to appear; no pitiable, lamentable case for him to have compassion upon; no wounds or sores for him to heal, no leprosy to cleanse, no enemies to put to the rout, no fears to dispel, and, I may almost say, no soul to save!

And yet, such is the religion of thousands. They draw near to God with their lips, but their hearts are far from him, and whilst they outwardly say, "Lord, Lord," they inwardly say, "This man shall not have dominion over us." If you differ from them, and want a God near at hand and not afar off, a mighty God in the very midst of your soul, of your thoughts, desires, and affections, you may well bless him for the grace which has made you to differ, and thankfully bow your neck to sufferings and trials, as means in his hand to bring you and him together.

2010-12-25T05:46:00.000-05:00

"Great is the mystery of godliness; God was manifest in the flesh." 1 Timothy 3:16

A mystery indeed it is, a great, a deep, an unfathomable mystery; for who can rightly understand how the divine Word, the eternal Son of God, was made flesh, and dwelt among us? "Who shall declare his generation?" (Isa. 53:8;) either that eternal generation whereby he is the only-begotten Son of God, or the generation of his sacred humanity in the womb of the Virgin, when the Holy Ghost came upon her, and the power of the Highest overshadowed her? These are the things "which the angels desire to look into;" which they cannot understand, but reverently adore. And well may we imitate their adoring admiration, not attempting to understand, but believe, love, and revere; for well has it been said,

"Where reason fails, with all her powers,

There faith believes, and love adores."

Nor, if rightly taught and spiritually led, shall we find this a barren, dry, or unprofitable subject. It is "the great mystery of godliness;" therefore all godliness is contained in it, and flows out of it. The whole of God's grace, mercy, and truth is laid up in, is revealed through, is manifested by, the Son of his love; for "it pleased the Father that in him should all fulness dwell;" and this as Immanuel, God with us. Thus his sacred humanity, in union with his divine Person, is the channel of communication through which all the love and mercy of God flow down to poor guilty, miserable sinners, who believe in the name of the only-begotten Son of God.

If blessed, then, with faith in living exercise, we may draw near and behold the great mystery of godliness. To tread by faith upon this holy ground is to come "unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel" (Heb. 12:22-24); for every blessing of the new covenant, if we are but favoured with a living faith in an incarnate God, is then experimentally as well as eternally ours.

2010-12-24T05:18:00.002-05:00

"It is good for me that I have been afflicted; that I might learn thy statutes." Psalm 119:71

We may have everything naturally that the carnal heart desires, and only be hardened thereby into worldliness and ungodliness. But to be brought down in body and soul, to be weaned and separated from an ungodly world by affliction sanctified and made spiritually profitable, to be brought to feel our need of Christ, and that without an interest in his precious blood our soul must be for ever lost—how much better it is really and truly, to be laid on a bed of affliction, with a hope in God's mercy, than to be left to our own carnality and thoughtlessness.

Affliction of any kind is very hard to bear, and especially so when we begin to murmur and fret under the weight of the cross; but when the Lord afflicts it is in good earnest; he means to make us feel. Strong measures are required to bring us down; and affliction would not be affliction, unless it were full of grief and sorrow. But when affliction makes us seek the Lord with a deep feeling in the soul that none but himself can save or bless, and we are enabled to look up unto him, with sincerity and earnestness, that he would manifest his love and mercy to our heart, he will appear sooner or later.

The Lord, who searcheth the heart, knoweth all the real desire of the soul, and can and does listen to a sigh, a desire, a breath of supplication within. He knows our state, both of body and soul, and is not a hard taskmaster to require what we cannot give, or lay upon us more than we can bear, but can and does give all that he desires from us. But very often he delays to appear, that he may teach us thereby we have no claim upon him, and that anything granted is of his pure compassion and grace.

2010-12-23T00:50:00.001-05:00

"And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God." Romans 8:27

God's will must ever stand, it is as unchanging and as unchangeable as God himself. Our wills are ever fluctuating; God's will fluctuates not. And as that will must ever live and rule, it will be our highest wisdom and richest mercy to submit to, and be conformed unto it.

Now the will of God to you who desire to fear his name is not your destruction, but your salvation; your profit now, your happiness hereafter; your present grace, and eternal glory. And the Spirit is making intercession for you according to the will of God; for is it not your earnest desire and prayer that your soul should be saved and blessed, that you should serve God and live to his glory, and when you die be with him for ever?

Lie, then, at his feet. Be the clay, and let him be your heavenly Potter. Think not of saving yourself, or of putting your own hand to God's gracious work. Be content to be nothing. Sink even lower than that; be willing to be less than nothing, that Christ may be all in all. Covet above all things the Spirit's interceding breath; for in possessing that you will have a sure pledge that he will guide you in life, support you in death, and land you in glory.

With his guidance we can never err; with his supporting arms we can never fall; taught by him we shall see the path of life plainly; upheld by his strength we shall walk in it without fear. Without his light we are dark; without his life we are dead; without his teaching we are but a mass of ignorance and folly. We cannot find the way except he guide; but if he do guide, we cannot but find it. The more we confide in his teaching and guidance the better it will be for us; and the more that under this teaching we can lie submissively at the Lord's feet, looking up to him for his will to be made known in us and perfected in us, the more it will be for our present peace, and the more it will redound to his eternal praise.

2010-12-22T05:27:00.000-05:00

"In whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory." 1 Peter 1:8

Here we have linked together faith, love, joy, and glory. The word translated "rejoice" means a high degree of joy, and signifies literally, to leap with joy. Spiritual joy, holy joy, is therefore distinguished from earthly joy, natural joy, not only in nature, but in degree. Natural joy can never rise very high, nor last very long. It is of the earth, earthy, and therefore can never rise high nor long endure. It is always marred by some check, damp or disappointment; and, as in the bitterest cup of the righteous "There's some thing secret sweetens all," so in the sweetest cup of the ungodly there is something secret embitters all. All their mirth is madness; for even "in laughter the heart is sorrowful, and the end of that mirth is heaviness." God frowns upon all the worldling's pleasure, conscience condemns it, and the weary heart is often sick of it, even unto death. It cannot bear inspection or reflection, has perpetual disappointment stamped upon it here and eternal sorrow hereafter.

But how different is the joy of faith and love. It is unspeakable, for it is one of the things which eye hath not seen, nor ear heard, neither have entered into the heart of man; and therefore human language, which can only express human thoughts and feelings, has no words for this. Those who have experienced it understand it when spoken of by others, but not from the words themselves, but because those words are as if broken hints, dim and feeble shadows, imperfect and insufficient utterances, but interpreted by their own experience. "And full of glory." It is literally "glorified," that is, the joy is a joy which God especially honours by stamping upon it a divine glory. It is, therefore, a blessed preparation for, and foretaste of the glory that shall be revealed.

2010-12-21T05:23:00.002-05:00

"Whom having not seen, ye love;" 1 Peter 1:8

How this speaks to our hearts; and cannot some, if not many of us say too, "Whom having not seen, we love?" Do we not love him, dear readers? Is not his name precious to us as the ointment poured forth? But we have not seen him. No, not by the eye of sense and nature; but we have seen him by the eye of faith; for he has manifested himself to us, or to some of us, and we have seen his glory, the glory as of the only-begotten of the Father, full of grace and truth. It is, then, by faith that we see Jesus. We read of Moses that, "by faith he forsook Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible." So by faith we see Jesus who is invisible; for as faith is "the substance of things hoped for," so is it "the evidence of things not seen."

Thus we see that it is by Jesus coming to the soul and manifesting himself unto it that we see him. And as he always comes with his love, and in manifesting himself manifests himself in his love, that manifested love kindles, raises, and draws up a corresponding love in the believer's heart. It is the express, the special work of the Holy Spirit to testify of Christ, to glorify him, to receive of the things which are Christ's and to show them unto the soul; and thus in the light of Christ's own manifestations of himself and the blessed Spirit's work and witness of him, what faith believes of the Person and work of Christ love embraces and enjoys.

2010-12-20T05:25:00.000-05:00

"And I will give her her vineyards from thence, and the valley of Achor for a door of hope; and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt." Hosea 2:15

Now the "valley of Achor" signifies the "valley of trouble." It was the valley in which Achan was stoned. And why stoned? Because he had taken the accursed thing; because his eye had been captivated by the Babylonish garment and golden wedge, and he had buried them in the tent. This may throw a light on what the "valley of Achor" is spiritually. Perhaps you have been guilty of Achan's sin; you have been taking the accursed thing; have been too deeply connected with the world; have done things which God's displeasure is against. Let conscience speak in the bosom of each. The consequence has been, that you have got into the "valley of Achor!" Trouble, sorrow, and confusion are your lot, and you do not know whether the lot of Achan may not await you there.

Now it is in this "valley of Achor," or sorrow, confusion, and fear, that the "door of hope" is opened. But why "in the valley of Achor?" That we may cease to hope in self; that a sound and true gospel hope may enter within the veil as an anchor sure and steadfast, and there be no hope but in the precious blood of the Lamb, and in a sweet manifestation of that blood to the conscience. This is the "door of hope" through which the soul looks into the very presence of God; sees Jesus on the throne of grace, the sprinkled mercy-seat, and the great High Priest "able and willing to save to the uttermost."

Through this "door of hope," by which Christ is seen, the soul goes forth in desires, breathings, hungerings, and thirstings after him; and through this "door of hope" descend visits, smiles, tokens, testimonies, mercies, and favours. And thus, there is "a door of hope," no longer barred, closed, and shut back, but thrown wide open in the bleeding side of an incarnate God. Here is a renewing of visits almost despaired of; of joys that seemed never to return; of hopes almost extinct; of consolations remembered, but remembered almost with fear, lest they should have been delusive. "She shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt."

2010-12-19T06:37:00.000-05:00

"That your faith should not stand in the wisdom of men, but in the power of God." 1 Corinthians 2:15

It is true that real grace can suffer neither loss nor diminution, but its manifestations and its actings may. Who that possesses faith is not conscious that it ebbs and flows, rises and sinks, is strong and weak, and varies from day to day and from hour to hour? Thus when a sharp trial comes, its immediate effect is to depress faith. It falls upon it like a weight, and bends it down to the ground. Faith may be compared to the quicksilver in a weather-glass, or in a thermometer. The quantity of mercury in the bulb never varies; but it rises or falls in the tube, according to the weight of the air, or the heat of the day. Thus faith, though it abides in the heart without loss or diminution, yet rises or sinks in the feelings, as the weather is fair or foul, or as the sun shews or hides himself.

Did Job's faith, for instance, mount equally high when "in the days of his youth"—the spring of his soul—"the secret of God was upon his tabernacle," and when "he cursed his day," and cried, "O that I knew where I might find him?" Was Peter's faith as strong when he quailed before a servant girl as when he was ready to go to prison and to death? Or Abraham's when he denied Sarah to be his wife, and when with but three hundred and eighteen men he pursued and smote the army of four mighty kings?

If faith never fluctuates, never sinks and never rises, then we have at once the dead assurance of a professor; then faith is in our own keeping; then it does not hang on the smile or frown of God; then we are no more beggars and bankrupts, living on supplies given or withholden, but independent and self-sufficient; then we "have no changes, and so fear not God." But if faith ebb and flow, what is the cause? Is it in self? Can we add to its stature one cubit, or make one hair of it black or white? If not, then must its ebbings and flowings come from God.

2010-12-18T05:58:00.000-05:00

"That I may be found in him." Philippians 3:9

The Apostle knew a time was coming when God would search Jerusalem as with candles. He knew a day was hastening on when the secrets of all hearts would be revealed. He knew an hour was approaching when the eyes of the Lord would try, and the eyelids of the righteous judge would weigh the words and actions of men. And he knew in his own soul's experience, that all who, in that awful day, were not found in Christ, would be consigned to the eternal pit of woe. He knew that when the judge took his seat upon the great white throne, and heaven and earth fled away from his presence, no one could stand before his look of infinite justice and eternal purity, but those who had a vital standing in the Son of God.

And therefore, looking to that awful time, and the solemnities of that day of judgment, that day of wonders, this was the desire of his soul—and towards that he pressed forward, as an active runner presses towards the goal—"that he might be found in him;" that when the Lord comes a second time to judgment, and his eyes run over the assembled myriads, he might be found in the Man who is "a refuge from the storm, and the shadow of a great rock in a weary land," the only Saviour from the wrath to come, which will one day burst upon the world.

2010-12-17T08:55:00.000-05:00

"Ho, every one that thirsteth, come ye to the waters, and he that hath no many; come ye, buy, and eat; yea, come, buy wine and milk without money and without price." Isaiah 55:1

How many a poor sensible sinner has, upon the strength of these words, looked unto Jesus and been lightened (Psalm 34:5), come to him and met with a kind reception. By the power which attends such invitations the heart is opened, as was the heart of Lydia, to attend unto the things spoken in the gospel. It is not put away as too holy for a poor polluted sinner to touch, nor is the Lord Jesus viewed as an angry judge; but in these invitations his clemency, tenderness, and compassion are seen and felt, and beams and rays of his mercy and grace both enlighten the understanding and soften and melt the heart. Thence spring confession of sin, self-loathing, renunciation of one's own righteousness, earnest desires and breathings after the Lord, and an embracing of the love of the truth so far as made known. And as all these effects, so different from the old dead pharisaic religion, are produced by the power of the word upon the heart, the Bible becomes a new book, and is read and studied with attention and delight. The ears, too, being unstopped, as well as the eyes opened, if there be the opportunity of hearing the preached gospel, with what eagerness is it embraced, and what a sweetness there is found in it. All who have passed through these things will agree with us that there are no such hearing days as what Job calls "the days of our youth, when the secret of God is upon our tabernacle" (Job 29:4).

2010-12-16T05:12:00.002-05:00

"Beloved of God, called to be saints." Romans 1:7

The very word "saint" has become, through man's perverseness and wickedness, a word of reproach and contempt. But God will honour it, let men dishonour it as they please. God has put a crown of glory upon it, let men despise it as they may.

There is no privilege or blessing that God can confer so great and glorious as to crown you with the crown of saint. He might have given you titles without number; he might have showered riches upon your head in the greatest profusion; rank, fame, talent, beauty, health, all might have been poured at your feet; but what would all these be compared to making you a saint of God?

But what is it to be a saint? It is to be sanctified by God the Father, set apart for himself, to shew forth his praise. It is to be washed in the atoning blood and clothed in the justifying righteousness of the Son, and to be regenerated by the Spirit of God. It is to be introduced into a new world by being delivered from the power of darkness and translated into the kingdom of God's dear Son.

What heart can conceive or tongue express the state of blessedness to which the despised saints of God are advanced even in this time state! They are sons and daughters of the Lord Almighty; jewels in Jesus' mediatorial crown; members of his mystical body, and as such united to him by indissoluble ties; pillars in the temple of God which shall go no more out; sheep redeemed by precious blood; virgin souls espoused to the Lord the Lamb. They are heirs of God and joint-heirs with Christ, and mansions of glory are prepared for them beyond the skies. There they shall sit as overcomers with Christ on his throne, and there they shall sing upon harps of gold the praises of a Three-One God to all eternity.

2010-12-15T05:31:00.002-05:00

"Surely, shall one say, in the Lord have I righteousness and strength." Isaiah 45:24

The same blessed Spirit who shines as with a ray of light and life into the conscience, to make it feel the guilt of sin, the curse of the law, and its own miserable state as a transgressor, leads it also into this secret, that it has no strength.

Have you never felt that you were utterly powerless—that you would believe, but could not; would hope, but could not; would love, but could not; would keep God's word, but could not; would obey his commandments, but were not able? Has a sense of your own miserable impotency and thorough helplessness never pressed you down almost to despair? You felt sure that there was a faith, a hope, a love, a blessing, and a blessedness in the truth of God; a pardon, a peace, a heavenly joy; an assurance of salvation, a union and communion with the Lord Jesus, which you saw, but could not reach. You felt that if you could believe, all would be well, but believe you could not.

Thus you learnt you had no strength, and as we learn our weakness in this way, we begin to learn also in whom is our strength; and as we get access to Christ by a living faith, we receive strength out of him for a supply of our spiritual necessities.

Despairing of all strength in self, we look to the Lord Jesus Christ, at the right hand of the Father, to give us his; we lift up our prayers and supplications to the great High Priest over the house of God, to strengthen us with strength in our soul; and when he is pleased, in answer to prayer, to send down his Spirit and grace, we are "strengthened with all might, according to his glorious power unto all patience and long-suffering with joyfulness." This is being "strong in the Lord and in the power of his might;" and a being "strengthened with might by his Spirit in the inner man."

2010-12-14T05:24:00.002-05:00

"Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in this, that he understandeth and knoweth me." Jeremiah 9:23, 24

So we are allowed to glory. But in what and in whom? Not in ourselves; that is for ever disannulled. The Lord has purposed to pour contempt upon all human glory, that none should glory in himself, whatever he be or whatever he have. But when a man has a view of the Son of God in his beauty, in his suitability, in his heavenly grace and divine glory, then he can and may glory in the Lord. He can say, "O what a Lord there is above! How glorious is he in his excellency, in his suitability, and in his blessedness; how glorious his wisdom, his righteousness, his sanctification, and his redemption. Let my whole glory be there; let me not take to myself a single atom of it.

If I am wise, let me give him the glory of being my wisdom; if righteous, let me give him the glory of being my righteousness; if I have any fruit of the Spirit, let me give him the glory of being my sanctification; if I am redeemed from death and hell, let the glory of my redemption be his." This is doing as God would have us to do, glorying in his dear Son. And the Lord will bring all his people to this spot sooner or later. He will give them such views of the effects of the fall, of the misery of sin, and of their own helplessness; and will give them such gracious views of his dear Son, as shall wean them from glorying in the creature and make them glory in the Lord as all their salvation and all their desire. It may be by a long course of severe discipline, but the Lord will eventually bring all his people there; for he has determined to glorify his dear Son, and when we can thus glorify him, then we have the mind of Christ, and are doing the will of God.

2010-12-13T04:41:00.002-05:00

"And being made perfect, he became the author of eternal salvation unto all them that obey him." Hebrews 5:9

By his sufferings in the garden and upon the cross the Lord Jesus was made perfect. But what perfection was this? It clearly does not mean that by these sufferings in the garden and upon the cross our Lord was made perfect as the Son of God, nor perfect as the Son of man, for he was perfect before as possessing infinite perfection in his eternal Godhead, and was endued also with every possible perfection of which his sacred humanity was capable. He needed no perfection to be added to his Godhead; it was not susceptible of it; no perfection to be added to his manhood, for it was "a holy thing" in union with eternal Deity. But he needed to be made perfect as a High Priest.

It was through his sufferings that he was consecrated or dedicated in an especial manner to the priesthood, for this corresponds with his own words: "And for their sakes I sanctify myself" (John 17:19); that is, I consecrate or dedicate myself to be their High Priest. The two main offices of the high priest were to offer sacrifice and make intercession. Sacrifice came first; and the sufferings of our Lord in the garden and upon the cross were a part of this sacrifice. He was therefore "made perfect through suffering," that is, through his sufferings, blood-shedding, and death he was consecrated to perform that other branch of the priestly office which he now executes.

Thus as Aaron was consecrated by the sacrifice of a bullock and a ram, of which the blood was not only poured out at the bottom of the altar and sprinkled upon it, but put also on his right ear and hand and foot, so was his great and glorious Anti-type consecrated through his own sacrifice and blood-shedding on the cross; and thus being made perfect, or rather, as the word literally means, being perfected, he became the author of eternal salvation unto all them that obey him.

2010-12-12T06:59:00.000-05:00

"Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered." Romans 8:26

In all our prayers, in all our approaches to the throne, our mercy and wisdom will be to seek to possess the mind of the Spirit; to desire to know the will of God, and do it; to look up more believingly and continually to the Lord Jesus, that he himself would teach and guide us; that he would by his Spirit and grace conform us more inwardly and outwardly to his suffering image; that he would grant unto us to know him more, and serve him better; that our prayers may day by day be more and more fervent, earnest, and sincere, more spiritual, more in accordance with the will of God; that thus they may be more and more manifested as the interceding breath of the Spirit of God in our hearts, and as such may bring more clear and evident answers down.

Pray for the manifestation of Christ to your soul, for a revelation of the Person, blood, righteousness, and love of Jesus; seek to have your signs and evidences of divine life more cleared up; your Ebenezers and tokens for good more brightly shone upon; your doubts and fears more plainly dispelled, and a fuller and sweeter assurance of personal interest given in the finished work of Christ. Desire also to have the promises applied to your heart, the word of God brought with divine power into your conscience, and a living faith raised up and drawn forth to mix with the truth which you read or hear.

Beg, as the Lord may enable, for submission, patience, resignation, brokenness, contrition, humility, godly sorrow for sin, heavenly affections, and that sweet spirituality of mind which is life and peace. Above all, seek an inward assurance that your prayers are heard and accepted, and then watch for the answer. This will give you the surest and best of all evidences that the blessed Spirit is himself interceding for you with groanings which cannot be uttered.

2010-12-11T04:57:00.002-05:00

"Come unto me, all ye that labour and are heavy laden, and I will give you rest." Matthew 11:28

When we rest, we find relief for our weary limbs. So spiritually. When the soul comes to Jesus, he gives it rest and relief from its burdens; as well as deliverance from anxiety, and cessation from the labor that distresses and distracts it. He promises to give this --"Come unto me, and I" -- who else can do it? None, either in heaven or earth --"Come unto me, all ye that labour and are heavy laden, and I will give you rest."

How? By communicating to the soul out of his infinite fullness, by sprinkling upon the conscience his atoning blood, by shedding abroad in the heart his dying love, and enabling the soul to believe on his name, and cling to his Person. In this there is rest -- nothing else will do it -- nothing else will give it. Other remedies will leave us at last under the wrath of God. But he that comes to and leans upon Jesus, his finished work, his dying love, will have rest here and heaven hereafter.

Are not our poor minds often restless, often anxious, and pensive, because of a thousand doubts, perplexities, painful trials, and grievous afflictions -- do they not all make your spirit weary and restless within you? There never can be anything but restlessness while we move round this circle of sin and self. But when by precious faith we come out of our own righteousness, our own strength, our own wisdom, our own worthiness; come to, believe in, hang upon, and cleave unto the Person, blood, and work of the only-begotten Son of God, so as to feel a measure of his preciousness in our hearts -- then there is rest. This is solid, this is abiding, this is not delusive; this will never leave the soul deceived with false hopes. No, it will end in eternal bliss and glory -- in the open vision of eternal love -- in seeing him face to face whom the soul has known, looked to, believed in, and loved upon earth.

2010-12-10T08:07:00.002-05:00

"That they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me." John 17:21

The Apostle declares, "He that is joined unto the Lord is one spirit" (1 Cor. 6:17). If, then, we are joined to the Lord, in other words, have a union with him, this is the closest of all unions.

A man and his wife are one flesh, but Jesus and the saint are one spirit. If possessed of this we are one spirit with him; we understand what he says; we have the mind of Christ; we love what he loves, and hate what he hates.

But out of this spiritual union flows communion with him, intercourse with him, communications from him, and the whole of that divine work upon the heart whereby the two spirits become one. The Spirit of Christ in his glorious Person and the Spirit of Christ in a believing heart meet together, and meeting together as two drops of rain running down a pane of glass, or two drops of oil, kiss into each other, and are no longer two but one.

Now if you have been ever blest with a manifestation of Christ, your spirit has melted into his, and you have felt that sweet union and communion with him that you saw as with his eyes, heard as with his ears, felt as with his heart, and spoke as with his tongue.

2010-12-09T05:23:00.000-05:00

"When thou passest through the waters, I will be with thee." Isaiah 43:2

How many of the dear saints of God, when they have been brought into tribulation and sorrow, have found the fulfilment of this most gracious promise! And is there not one of these waters through which all must go--that deep and rapid Jordan which every one must pass through? How dark and gloomy those waters have appeared to the eyes of many a child of God, in whom is continually fulfilled the experience of the words, "Who through fear of death were all their lifetime subject to bondage." But how often have these waters only been terrible in prospect, in anticipation. How different has been the reality. When he comes down to the river's bank and his feet dip in these waters, and it appears as though they would rise higher and higher, the Lord suddenly appears in his power and presence, and then the water sinks. He speaks a word of peace to his soul upon a dying bed--reveals Christ in his love and grace and blood--removes those doubts, fears, and disturbing thoughts which have perplexed him for years, and brings into his heart a holy calm, a sweet peace, assuring him that all is well with him, both for time and eternity. Has he not then the fulfilment of the promise, "When thou passest through the waters, I will be with thee?"

2010-12-08T05:24:00.000-05:00

"But where sin abounded, grace did much more abound." Romans 5:20

In order to know what grace is in its reign over sin, and in its superaboundings over the aboundings of iniquity, we must be led experimentally into the depths of the fall. We must be led by God himself into the secrets of our own heart; we must be brought down into distress of mind on account of our sin and the idolatry of our fallen nature. And when, do what we will, sin will still work, reign, and abound, and we are brought to soul poverty, helplessness, destitution, and misery, and cast ourselves down at the footstool of his mercy—then we begin to see and feel the reign of grace, in quickening our souls, in delivering us from the wrath to come, and in preserving us from the dominion of evil. We begin to see then that grace superabounds over all the aboundings of sin in our evil hearts, and as it flows through the channel of the Saviour's sufferings, that it will never leave its favoured objects till it brings them into the enjoyment of eternal life! And if this does not melt and move the soul, and make a man praise and bless God, nothing will, nothing can!

But until we have entered into the depths of our own iniquities, until we are led into the chambers of imagery, and brought to sigh, groan, grieve, and cry under the burden of guilt on the conscience and the workings of secret sin in the heart—it cannot be really known. And to learn it thus, is a very different thing from learning it from books, or ministers. To learn it in the depths of a troubled heart, by God's own teaching, is a very different thing from learning it from the words of a minister or even from the word of God itself. We can never know these things savingly and effectually, till God himself is pleased to apply them with his own blessed power, and communicate an unctuous savour of them to our hearts, that we may know the truth, and find to our soul's consolation, that the truth makes us free!

2010-12-07T05:07:00.000-05:00

"But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you." 1 Peter 5:10

If "the God of all grace" has indeed "called you unto his eternal glory,"—if he has indeed touched your heart with his blessed finger,—remember you will have to walk, from beginning to end, in a path of suffering; for the whole path, more or less, is a path of tribulation. And, while walking in this path, and suffering from sin, Satan, the world, and the evil of your own heart, it is only to lead you up more unto "the God of all grace;" it is only that God may, in his own time, "make you perfect, stablish, strengthen, and settle you." And when your soul has passed through these trials, you will see God's hand in all, praise him for all, and will perceive how good it was for you to have been afflicted, and to have walked in this painful path; that having suffered with Christ Jesus, you might sit down with him in his eternal glory!

2010-12-06T05:17:00.002-05:00

"That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ." 1 Peter 1:7

Trials and temptations are the means which God employs to manifest to the soul the reality and strength of the faith which he bestows upon it; for there is in every trial and temptation opposition made to the faith that is in the heart; and every trial and temptation, so to speak, threaten the life of faith. And they threaten it in this way. Under the trial God for the most part hides himself. He puts forth, indeed, a secret power whereby the soul is held up, or otherwise it would sink into utter despair, and be overcome and swallowed up by the power of unbelief. Hence comes the conflict between the trial that fights against the faith and the faith which fights against or rather under the trial.

Now, when in this trial, in this sharp conflict, in this hot furnace, faith does not give way, is not burned up, is not destroyed, but keeps its firm hold upon the promise and the faithfulness of him who has given it, this trial of faith becomes very precious. It is precious to the soul when God again smiles upon it, and becomes thus manifest as genuine. It is precious in the sight of God's people, who see it and derive strength and comfort from what they witness in the experience of a saint thus tried and blessed; and it is precious also in the sight of God himself, who crowns it with his own manifest approbation, and puts upon it the attesting seal of his own approving smile. But above all things, it will be found precious at the appearing of Jesus Christ, and that not only in his various appearings in grace, but in his final appearance in glory, for of that the Apostle mainly speaks when he says that "it may be found unto praise and honour and glory at the appearing of Jesus Christ."

2010-12-05T08:34:00.000-05:00

"What will ye see in the Shulamite? As it were the company of two armies." Song of Solomon 6:13

Are you not often a mystery to yourself? Warm one moment, cold the next; abasing yourself one half-hour, exalting yourself the following; loving the world, full of it, steeped up to your lips in it to-day; crying, groaning, and sighing for a sweet manifestation of the love of God tomorrow; brought down to nothingness, covered with shame and confusion, on your knees before you leave your room; filled with pride and self-importance before you have got down stairs; despising the world, and willing to give it all up for one taste of the love of Jesus when in solitude; trying to grasp it with both hands when in business.

What a mystery are you! Touched by love, and stung with enmity; possessing a little wisdom, and a great deal of folly; earthly-minded, and yet having the affections in heaven; pressing forward, and lagging behind; full of sloth, and yet taking the kingdom with violence! And thus the Spirit, by a process which we may feel but cannot adequately describe, leads us into the mystery of the two natures, that "company of two armies," perpetually struggling and striving against each other in the same bosom. So that one man cannot more differ from another than the same man differs from himself. But do not nature, sense, and reason contradict this? Do not the wise and prudent deny this? "There must be a progressive advance," they say, "in holiness; there must be a gradual amendment of our nature until at length all sin is rooted out, and we become as perfect as Christ."

But the mystery of the kingdom of heaven is this, that our carnal mind undergoes no alteration, but maintains a perpetual war with grace: and thus, the deeper we sink in self-abasement under a sense of our vileness, the higher we rise in a knowledge of Christ; and the blacker we are in our own view, the more comely does Jesus appear.

2010-12-04T05:22:00.000-05:00

"It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." Matthew 4:4

"Man shall not live by bread alone." There is heavenly food to support his soul, as well as natural food to support his body. If a man is supported spiritually by every word that proceedeth out of the mouth of God, if this be the only food the Lord's people enjoy, how little they have! If you and I have no more religion than that which comes from what God has spoken into our soul; if that be the bread we are to live upon; if that be the strength of our heart; if that be our living portion and our dying sufficiency;—how it narrows up our religion into so small a compass, that sometimes we seem to require a microscope to see whether we have any or not.

But thus we learn this lesson, "that man liveth not by bread alone." He cannot live by doctrines in the head. He cannot live by bodily gestures. He cannot live by rites and forms and ceremonies. He cannot live by anything that springs from the creature. His life is first given by God, and his life is maintained by every word that proceedeth out of the mouth of God. What the Lord teaches, he knows; what the Lord works, he feels; what the Lord gives, he possesses; what the Lord speaks to his heart, he has in his soul, as from the lips of the sovereign Majesty himself.

But what a narrow path is this! How it cuts up all creature righteousness! How it lays the creature low in the dust of abasement! With all your religion, you have none but what God gives, nor can you procure a grain; for you have to live, not by bread alone, as in your natural life, but on every word that proceedeth out of the mouth of God. How then are you spiritually to live, except from time to time the Lord speak a word to your soul?

2010-12-03T06:39:00.002-05:00

"The eternal God is thy refuge." Deuteronomy 33:27

There is, to my mind, much sweetness in the contrast betwixt the eternal God being the refuge of his people, and the lying refuges that most hide their heads in. God's people want an eternal refuge. They have a never-dying soul; and unless they have a never-dying refuge, it is not sufficient for a never-dying soul. Works! these are for time; the never-dying soul wants something to stand when works and wonders cease. Doctrines, opinions, sentiments, ordinances, the good opinion of men, the applause and flattery of the creature—these are of the earth, earthy; they fail when a man gives up the ghost.

But a child of God wants a refuge, not merely that his soul may anchor in it in time, but that when time is ended, when the angel proclaims, "There shall be time no longer," and his liberated soul escapes its prison-house, and is wafted into the presence of the eternal God, it may find in Him at that solemn moment a refuge. Nay, all through eternity, in the rolling circle of its never-ending ages, the soul will still want a refuge. For could it even in eternity exist for a moment out of Christ—in a word, were the refuge of the elect anything but eternal, the moment the limited time of their shelter closed, the frowns of God would hurl them into perdition; so that nothing but an eternal God can ever be a refuge for a never-dying soul.

It does not say, "His grace is thy refuge." No; because grace will end in glory. Nor does it say, "His mercy is thy refuge," for his mercy will end in blessing and praise. Nor does it say, "His attributes or his perfections are a refuge." It drops the gifts and leads the soul up to the Giver, as though God's own gifts and mercies were not sufficient, but that the immortal soul must have the immortal God, and the never-dying spirit is only safe in the bosom of an eternal Jehovah.

2010-12-02T05:14:00.000-05:00

"Look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged." Isaiah 51:1

It is as though the Lord would here by the pen of his prophet turn our eyes to our native origin. And what is that? The same quarry out of which the other stones come. If you and I, by God's grace, are "living stones," we come out of the same quarry with the dead, unbelieving, unregenerate world; there is no difference in that respect. Nay, we are perhaps sunk lower in the quarry than some of those in whom God never has and never will put his grace. It is not the upper stratum, what is called "the capstone," of the quarry, which is to be taken to be hewn into a pillar; they go down deep into the pit to get at the marble which is to be chiselled into the ornamental column.

So with God's saints. They do not lie at the top of the quarry; but the Lord has to go down very low, that he may bring up these stones out of the depths of the fall, and lift them, as it were, out of deeper degradation than those which lie nearer the surface. I remember reading once an expression which a Portland quarryman used when he was asked a question with respect to the hard labour of getting out the stone. He said, "It is enough to heave our hearts out." The stone lay so deep, and required such severe bodily exertion, that the labourer was forced to throw not only all his weight, sinews, and muscles into the work, but his very heart also.

So it is with the elect of God. They are sunk so low, in such awful depths of degradation, at such an infinite distance from God, so hidden and buried from everything good and godlike, that, so to speak, it required all the strength and power of Jehovah to lift them out of the pit. In raising them out of the quarry of nature, he spent, as it were, upon them all his heart; for wherein was the heart of God so manifested as in the incarnation of his only-begotten Son, and in the work, righteousness, sufferings, blood, and death of the Lord Jesus Christ?

2010-12-01T04:45:00.000-05:00

"Praise waiteth for thee, O God, in Sion; and unto thee shall the vow be performed." Psalm 65:1

What a sweet thing it is to bless and praise God! There is no feeling upon earth equal to it. But how often are we in that state when we can neither pray nor praise, when sullenness, frowardness, and peevishness seem to take such complete possession, that, so far from praising God, there is no power even to seek his face; and so far from blessing him, there are even dreadful things working up in the heart against him, which awfully manifest the enmity of the carnal mind. Those who are painfully exercised with such feelings are certain, therefore, that it is God's work to enable them to praise and bless his holy name.

And does not the heaven-taught soul come sometimes into this spot, "O that the Lord would give me something to praise him for, would bring me out of this trial, break this wretched snare, remove this awful temptation, lift me out of this providential difficulty, bless and water my soul, comfort my heart, strengthen my spirit, give me some sweet testimony of his covenant love!" "O," says the soul, "how I would then bless and praise him! I would spend all my breath in exalting his holy name."

But when the Lord withholds from the soul the blessings it so eagerly covets, it can only look at them at a great distance, view them wishfully, and long to experience them. But it says, "Until they come with power, until they are brought in with sweetness, until they are sealed upon my very heart, so as to take full possession of my breast, I cannot, I dare not, bless and praise God's holy name."

O what a dependent creature a heaven-taught soul is! How it hangs upon the Spirit of God to work in it that which is well-pleasing in his sight; how convinced it is that it cannot feel sin nor confess it, that it cannot breathe forth prayer nor praise unless the "God of all grace" create by his own powerful hand these blessed fruits of the lips (Isaiah 57:19). Are you so helpless in your feelings as this? Are you such complete dependents upon sovereign grace? Then you are spiritually taught of God; for it is God's teaching in the soul which brings a man to an experimental knowledge of his own complete helplessness before him.

2010-11-30T04:59:00.002-05:00

"Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them." Hebrews 7:25

If the gracious Lord did not live to make intercession for us, he could hardly be said to save us to the uttermost. But as he ever lives at God's right hand and is ever interceding, ever presenting the perfume of his acceptable mediation, this gives us a certain pledge of his love, his pity, and his power. Is not this very encouraging to all who come unto God by him? and may we not say, "Such are we, O Lord; we do come, we daily come to thee by Jesus Christ?" And do we not need all the encouragement that God may give us out of it? for we often sink very low through temptation and trial and the manifold afflictions of the way.

How blessed, then, it is if you can only trace this mark of grace in your soul when others seem almost lost out of sight. If you know anything of internal work, you know this--whether you have come, whether you are coming to God by Jesus Christ. It is very simple, yet very expressive. Have you come as an outcast? Have you come as ready to perish? for these are expressly spoken of as coming in that day when the great trumpet is blown, the great and glorious trumpet of the gospel, for its jubilee notes are sounded specially for them. Have you come in faith? have you come in hope? have you come in love? and have you found any measure of acceptance and approbation in your own bosom? "Yes," say some, "with all my doubts, fears, and questioning, I can answer your question with an honest heart and a firm front, that I have come to God by Jesus Christ, and have felt the blessedness of so doing." Then you have known something or will know something about the uttermost; and the more you know about the uttermost, the more you will prize salvation by grace, the more you will cleave to the Son of God, the more you will hang upon his finished work, and the more you will look unto him who has so kindly said, "Look unto me and be ye saved, all the ends of the earth; for I am God, and there is none else."

2010-11-29T04:51:00.000-05:00

"O my dove, that art in the clefts of the rock." Song of Solomon 2:14

Jesus is the hiding-place, the only hiding-place from sin and self. "Thou art my hiding-place," said David of old. This was shewn to Moses, in figure, when the Lord put him into the cleft of a rock, which Toplady has so beautifully versified, to paint the longing desires of his soul:

"Rock of Ages, cleft for me,

Let me hide myself in thee!"

It is on this "Rock of Ages" that God has built his Church. As a rock, he is deep as well as high—so deep as to have under-bottomed the depths of the fall, so high as to be God's fellow, seated at his right hand. As a rock, too, he is broad as well as long—broad enough to bear millions of living stones built on him, and long enough to reach from eternity to eternity. The Apostle, therefore, prays that the Church at Ephesus may comprehend with all saints, "what is the breadth and length, and depth and height, and know the love of Christ which passeth knowledge."

2010-11-28T01:29:00.002-05:00

"So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God." Mark 16:19

The right hand of God means the right hand of power, of dominion, of authority, and of acceptance. When our blessed Lord went back to the courts of bliss, and the gates of heaven lifted up their heads, and the everlasting doors were lifted up, and the King of glory went in, he sat down at once at the right hand of the Majesty on high. But what did this place of pre-eminence imply? It certified to principalities and powers, and the whole bright and glorious throng of angelic hosts, that God had accepted his work and given him for his reward that exalted place of power, of honour, and of dignity.

For remember this, that our gracious Lord went up to heaven and sat down at the right hand of God in his human nature. He did not go up to heaven as he came down from heaven only as the Son of God. He went up to heaven as the Son of man as well as the Son of God. He went up to heaven in a human nature united to the divine, and therefore entered the courts of bliss as the God-man, Immanuel, God with us.

It is a point of great importance, and to be ever borne in mind by every spiritual worshipper, and by every true believer in the Son of God, that our blessed Lord sat down at the right hand of the Majesty on high in the same human body which he wore upon earth—glorified indeed beyond all thought or utterance, but the same pure, spotless, holy, and immortal humanity which he assumed in the womb of the Virgin, and which he offered as a sacrifice upon the cross. To this point the Apostle would specially direct our thoughts, and bring it before us as the object and food of our faith (Rom. 8:34). And what an object of faith it is, for, as viewing Jesus at the right hand of God, we see there a mediator between God and men, the man Christ Jesus; we see an advocate with the Father, Jesus Christ the righteous; we see a brother, a friend, a husband enthroned in glory, there ever living, ever reigning, ever ruling, until God shall have put all enemies under his feet.

2010-11-27T05:25:00.002-05:00

"As willows by the water courses." Isaiah 44:4

The willow, we know, cannot exist without water; it must be near the brook or river, or it withers and dies. Take a young willow and plant it upon a mountain top or in the sandy desert, and it soon droops and perishes. But take the barest twig off the willow, and plant it near a stream, so that the water may reach it, and it will soon shoot downwards and push a vigorous stem upwards.

So it is with the child of grace: he must live by the river side; he must dip his roots into that "river, the streams whereof make glad the city of God," and by it he must be continually bathed, or he droops and dies. He cannot live in the world, away from Jesus, his word, ordinances, house, people, presence, Spirit, and grace, any more than a willow can live upon the mountain top; he cannot live among carnal men, cut off from union and communion with his great and glorious Head, any more than the willow can thrive and grow in the wilderness. How beautifully is this set forth by the prophet Jeremiah--"Blessed is the man that trusteth in the Lord, and whose hope the Lord is: for he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit" (Jer. 17:7, 8). The saints of God, then, grow like "willows by the water courses."

How enduring, too, is the willow. What life in every branch! and even when pollarded, or cut down low, still reviving "through the scent of water" (Job 14:9), and shooting out its branches afresh. May we not see in this a fitting emblem of the child of God, and admire how, like the willow, he preserves life and vigour when the nobler trees of the forest are blown down by the storm or are cut down for fuel?

2010-11-26T06:10:00.000-05:00

"And they shall spring up as among the grass." Isaiah 44:4

The Lord's people are spoken of here as at once "springing up" under the influence of the water poured and of the floods given. We cannot mistake the spiritual meaning of the figure, as it is so clear and certain. In those burning regions where rain does not fall at all seasons from the skies, as in our dripping clime, the effect of copious showers falling upon the parched vegetation is almost miraculous. A few days completely reverse the scene, and on every side vegetation springs up as if it started with gigantic growth out of the bosom of the heated soil. To this the figure in the text alludes, "They shall spring up," that is, Zion's children, "as among the grass," with all that young and active growth which so clearly manifests the power and the blessing of God.

But what may we understand by the expression "grass?" May we not interpret it as emblematic of the flesh, according to the words of the prophet, "All flesh is grass!" (Isa. 40:6.) All the pride, pomp, and beauty of the flesh are but as grass, for "all the glory of man is as the flower of grass" (1 Peter 1:24), which, when cut down by the scythe, soon withers, is gathered into heaps, and swept away out of the field. In this point of view we may consider the children of God to spring up amongst the sons of men as flowers among the grass, bedecking it with beauty—the only beautiful objects among the green blades. O how blessed it is to see children of God springing up here and there amongst the grass which everywhere so thickly covers the mead!

Time may have been when you were hidden beneath the grass—when, though a flower in God's sight, your root was in the dust, and you lay undistinguished amidst the thick herbage. But being a flower, one of the Redeemer's own lilies, among whom he feeds (Song Sol. 6:3), when the rain of heaven dropped upon you, you sprang up amid the crowded blades which before hid you from view.

2010-11-25T08:03:00.002-05:00

"Let us therefore follow after the things which make for peace." Romans 14:19

What a sweetness is contained in the word "peace." Bunyan well represents this in his Pilgrim's Progress, where he speaks of Christian, after having been entertained in the "house Beautiful," going to sleep in the chamber called "Peace." And what blessed sensations are couched in that word "Peace!" It was the legacy that Jesus left to his Church. "Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you;" and the Apostle says of it that it "passeth all understanding."

Now many even of the Lord's people seem as if they wanted and were expecting raptures. There is, I believe, a vast deal of enthusiasm in the natural mind of man, as is evident from what I may call its religious history in all ages; and this leads many who, in other points, seem rightly taught to look for wonderful visions, ecstasies, and raptures, things which nature can imitate, or Satan, as an "angel of light," counterfeit to delude souls. But I believe Satan cannot speak gospel peace to the conscience; he cannot bring a holy calm into the soul. He could lash the waters of Gennesareth into a storm; but there was only One who could say to them, "Peace, be still." Satan may raise up a storm in our carnal mind, but he cannot allay it; he cannot pour oil upon the waves; nor calm the troubled breast, and enable it to rest upon God. Of all spiritual blessings, none seem preferable to peace; and I believe that it is what a child of God covets more than anything. For, O how much is implied in the word "peace!"

Is not man by nature an enemy to God? Then to be saved he must be reconciled; and that implies peace. Is not his heart often troubled, as the Lord said, "Let not your heart be troubled?" Then he wants peace. And is not his mind often agitated and tossed up and down by conflicting emotions? Then he wants peace to calm it. And when he has to lie upon his dying bed, O, if he can but lie there in peace, peace with God through Jesus Christ, and a holy calm comes over his soul, flowing out of manifested mercy and felt reconciliation, it will beat all the raptures in the world! To be blessed with peace, through the blood of sprinkling, before the soul glides out of its earthly tabernacle to enter into the haven of peace above—this indeed will make a death-bed happy, this will extract every thorn from the dying pillow, and enable the departing believer to say, with holy Simeon, "Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation."

2010-11-24T04:53:00.001-05:00

"And he said unto them, I beheld Satan as lightning fall from heaven." Luke 10:18

It deserves our utmost attention and prayerful consideration to see, by the eye of faith, the display of wisdom and power shining forth in the way in which the all-wise God sent his dear Son "to destroy" or, as the word is in the original, to unloose "the works of the devil" (1 John 3:8).

Satan had, so to speak, spun a ravelled knot when he cast the cords of sin round man's heart. This tangled and tight-drawn knot could not be cut through as by a sword of omnipotent power; but had by infinite wisdom and patience to be unravelled through its whole length.

The work which Satan had done was to be undone. Disobedience had to be repaired by obedience--the voluntary obedience of the Son of God, and therefore of infinite value. Sin had to be atoned for by sacrifice--the sacrifice of the nature which had sinned, in union with the Person of the Son of God, and therefore deriving from it unspeakable efficacy.

Death had to be destroyed by the ever-living Son of God submitting to die. The law must be magnified by being obeyed by him who by his divine Person is above law. The Law-giver must be the Law-fulfiller. He who is the ever-blessed One must be made a curse; and the holy One of Israel, who knew no sin, must be "made sin, that we might be made the righteousness of God in him."

"Who would set the briers and thorns against me in battle?" asked the Lord "I would go through them," is his answer (Isa. 27:4). So our blessed Lord went through these thorns and briers set against him in battle. He thoroughly went through all that he undertook; and by going through unravelled the work of Satan.

2010-11-23T05:16:00.000-05:00

"Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law." Psalm 94:12

We may observe in the words before us, that the Lord puts chastening before teaching. Is there not something remarkable in this? Why should chastening precede teaching? For this reason. We have no ear to hear except so far as we are chastened. It was so with the prodigal. Until he was brought to his right mind by strokes of hunger, he did not think of his father's house; he had no heart to return; but a mighty famine sent him home. So it is with God's children; as long as they are allowed to wander in their backslidings, they have no heart to return. But let the rod come; let them be driven home by stripes; then they have an ear to listen, while God teaches them to profit, instructs them by his blessed Spirit, and speaks into their heart those lessons which are for their eternal good.

"And teachest him out of thy law." "The law" in the Scriptures has a very wide signification; it means, in the original, instruction. The word is Torah, which signifies "teaching," or "direction." Thus the word "law" is not confined to the law of Moses given in thunder and lightning upon Mount Sinai; but it includes also the gospel of the Lord Jesus Christ—"the perfect law of liberty;" "the law of the spirit of life in Christ Jesus;" that law which was in the heart of the Redeemer, when he said, "I come to do thy will, O God; yea, thy law is within my heart."

Now, as the Lord teaches his children "out of the law," strictly so called, so he teaches them "out of" the gospel; and to my mind, there is something exceedingly sweet and expressive in the words "out of the law." It seems to convey, not only that the law is a treasure-house of wrath, but that the gospel also is a treasure-house of mercy. And as those who know most of the law are only taught "out of the law," and not the whole of the law, only a few drops, as it were, out of the inexhaustible wrath of God; so out of the heavenly treasure-house of the gospel, "the perfect law of liberty," it is but a little of grace and mercy that in this life can be known.

As Christ said to his disciples in promising the Spirit: "He shall take of mine, and shall shew it unto you." He cannot take "all," and shew it unto them; for none could live under the sight. The Spirit, therefore, takes of the things of Christ, and shews here a little, and there a little; some little blessedness here, and some little blessedness there; a suitable promise, a gracious testimony, a comforting text, an encouraging word, a sight of atoning blood, a smile of his countenance, a view of his Person, a discovery of his righteousness, or a glimpse of his love. This is taking of the things of Christ, and revealing them to the soul. And thus, the man whom the Lord takes in hand, he teaches "out of" the gospel by making Christ experimentally known, and revealing his dying love. And thus he teaches each and all "out of his law "—both the law from Sinai, and the law from Zion.

2010-11-22T05:19:00.002-05:00

"By his knowledge the depths are broken up, and the clouds drop down the dew." Proverbs 3:20

When the Lord said, "Let there be light," instantly there was light. So when the Lord says, "Let the earth open," the heart immediately opens, the conscience is made tender, and the soul hears and receives what God speaks. And what follows this opening? The heart receives the dews and showers of God's grace that fall into it; and these dews and showers of God's grace communicate to it softness, fertility, and productiveness. O how we have to learn this by painful experience! Is not our heart as hard sometimes as the nether millstone; and to our feelings, utterly destitute of light, life and power, without one grain of brokenness, contrition, godly sorrow, spiritual desire, or fervent breathing after the Lord? This painful experience the Lord's people have to pass through perpetually, that they may know that "in them, that is, in their flesh dwelleth no good thing," and that" power belongeth unto God."

Could I make my own heart soft, should I want the Lord to do it for me? Could I communicate fertility to my own soul, should I ever pant after the dews and showers of the Holy Ghost? Could I bring pardon and peace into my own conscience, should I need the Lord himself to speak with power? Could I believe, hope, rejoice, and have at my own command every gracious and blessed feeling that I desire to experience, there would be no pleading the Lord's own promises, no wrestling in importunate prayer, no taking the kingdom of God by violence, no longing and panting for the Lord to appear in our souls. The Lord therefore sees fit that we should walk in these paths, that we may know, "it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy."

2010-11-22T05:17:00.001-05:00

SUNDAY, NOVEMBER 21, 2010

"That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, in holiness and righteousness before him, all the days of our life." Luke 1:74, 75

Holiness consists mainly of two points:

1. being made a partaker of the spirit of holiness whereby, as born of God, we are made meet to be partakers of the inheritance of the saints in light; set our affections on things above, where Christ sitteth on the right hand of God; have our conversation in heaven; put on the new man which is renewed in knowledge after the image of him which created him; live a life of faith in the Son of God, and beholding, as in a glass, the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.

To be thus spiritually-minded, to be thus brought near unto God through his dear Son, to walk before him in the light of his countenance, and to know something of spiritual communion with the Lord of life and glory as sitting on his mercy-seat in the fulness of his risen power, and in the heights, depths, lengths, and breadths of his dying love—this to taste, to handle, to experience, and to enjoy is to be made a partaker of true holiness, and to be sanctified by the Spirit of God as an indwelling Teacher, Guide, Advocate, and Comforter. And if we know nothing of these things, at least in some small measure, or are not looking after and longing for them to be brought into our heart by a divine power, we give but little evidence that the grace of God has reached our heart and renewed us in the spirit of our mind.

2. The second branch of holiness is a life, conduct, and conversation agreeable to the precepts of the gospel; and the one springs out of the other. "Make the tree good," said our blessed Lord, "and his fruit good, for the tree is known by his fruit." Gospel fruit must grow upon a gospel tree, and thus the fruits of a holy and godly life must spring out of those divine operations of the Holy Ghost upon the heart of which we have just spoken. Thus to speak, live, and act is to be "holy in all manner of conversation," that is in our daily walk; and is a fulfilling of the precept which God gave of old to his typical people Israel, and quoted in the New Testament to shew that it is spiritually fulfilled in that peculiar people whom he calls by his distinguishing grace under the gospel.

2010-11-20T05:23:00.000-05:00

"The Lord knoweth how to deliver the godly out of temptations." 2 Peter 2:9

Few will sincerely and spiritually go to the Lord, and cry from their hearts to be delivered from the power of a temptation, until it presses so weightily upon their conscience, and lies so heavy a burden upon their soul, that none but God can remove it. But when we really feel the burden of a temptation; when, though our flesh may love it, our spirit hates it; when, though there may be in our carnal mind a cleaving to it, our conscience bleeds under it, and we are brought spiritually to loathe it and to loathe ourselves for it; when we are enabled to go to the Lord in real sincerity of soul and honesty of heart, beseeching him to deliver us from it, I believe, that the Lord will, sooner or later, either remove that temptation entirely in his providence or by his grace, or so weaken its power that it shall cease to be what it was before, drawing our feet into paths of darkness and evil.

As long, however, as we are in that state of which the prophet speaks, "Their heart is divided; now shall they be found faulty" (Hosea 10:2); as long as we are in that carnal, wavering mind, which James describes, "A double-minded man is unstable in all his ways;" as long as we are hankering after the temptation, casting longing, lingering side glances after it, rolling it as a sweet morsel under our tongue, and though conscience may testify against it, yet not willing to have it taken away, there is no hearty cry, nor sigh, nor spiritual breathing of our soul, that God would remove it from us.

But when we are brought, as in the presence of a heart-searching God, to hate the evil to which we are tempted, and cry to him that he would, for his honour and for our soul's good, take the temptation away, or dull and deaden its power; sooner or later the Lord will hear the cry of those who groan to be delivered from those temptations, which are so powerfully pressing them down to the dust.

2010-11-19T05:44:00.001-05:00

"Underneath are the everlasting arms." Deuteronomy 33:27

The "everlasting arms" of the Father, Son, and Holy Ghost, the divine Jehovah, are "underneath" every one of his people, and, being underneath them, they can neither fall through them nor out of them; but they are borne, and supported, and carried along by them until they are brought to the eternal enjoyment of a Three-One God. Now, if these "everlasting arms" were not underneath a man, so deceitful is his heart, so desperately wicked is his corrupt nature, such awful stratagems does Satan lay for his feet, and such numerous perils encompass every step, that he must infallibly perish. But what we want to feel is, that these arms are underneath us.

What good will the doctrine do us? The doctrine of the "everlasting arms" being underneath us will not satisfy our souls, if we feel that we are sinking fathoms. If we keep sinking, sinking, sinking, and are afraid, at times, that we shall sink at last into hell, the bare doctrine that the "everlasting arms" are underneath God's people will not satisfy us; but we want to feel them under us, so that we can rest upon them, and enjoy a blessed support in them and coming out of them.

How secure the babe lies in its mother's arms as long as it can feel the arms touching and supporting its body; but let the mother withdraw the arm, the babe is in fear; it cries out in alarm; but so long as it feels the pressure of the mother's arms, it sleeps on calm and secure. So with living souls; if they cannot find the "everlasting arms" underneath them, they cannot rest in the mere doctrine of God's upholding the Church; but when they can feel a support given; when in trouble, in affliction, in sorrow, in temptation, there is a sensible leaning upon the everlasting arms, and a sensible support communicated by them, then they can rest calmly and contentedly upon them.

2010-11-18T05:15:00.002-05:00

"And he led them forth by the right way, that they might go to a city of habitation." Psalm 107:7

"He led them forth." Forth out of the world—forth out of sin—forth out of a profession—forth out of a name to live—forth out of everything hateful to his holy and pure eyes.

"To go to a city of habitation." They had no city to dwell in here below; but they were journeying to a city of habitation above, whose walls and bulwarks are salvation, and whose gates are praise; where there are eternal realities to be enjoyed by the soul; where there is something stable and eternal; something to satisfy all the wants of a capacious and immortal spirit, and give it that rest which it never could find while wandering here below. If we have a city here, we want no city above; and if we have a city above, we want no city here.

This then must be our state and case; either to be pilgrims, journeying onwards, through troubles, to things above, or taking up our abode below; seeking heaven here, or heaven hereafter; resting upon the world, or resting upon the Lord; panting after the things of time, or panting after the things of eternity; satisfied in self, or satisfied only in Christ. One of the two must be our state and case. The Lord decide it clearly in the hearts of his people that they are on his side; and give us to know and feel that our very restlessness and inability to find food and shelter in the things of time and sense, are leading us more earnestly and believingly to seek after the things that have reality in them; that finding no city to dwell in here below, we may press forward to be manifestly enjoying testimonies of being citizens of that city which is above, "which hath foundations, whose builder and maker is God!"

2010-11-17T05:08:00.000-05:00

"Hungry and thirsty, their soul fainted in them. Then they cried unto the Lord in their trouble, and he delivered them out of their distresses." Psalm 107:5, 6

Until they wandered in the wilderness—until they felt it to be a solitary way, until they found no city to dwell in, until hungry and thirsty their soul fainted in them—there was no cry. There might have been prayer, a desire, a feeble wish, and now and then a sigh or a groan. But this was not enough. Something more was wanted to draw forth lovingkindness out of the bosom of the compassionate Head of the Church. A cry was wanted,—a cry of distress, a cry of soul trouble, a cry forced out of their hearts by heavy burdens. And a cry implies necessity, urgent want, a perishing without an answer to the cry. It is the breath of a soul bent upon having eternal realities brought into the conscience, or perishing without them. It is this solemn feeling in the heart that there is no other refuge but God.

The Lord brings all his people here—to have no other refuge but himself. Friends, counsellors, acquaintance—these may sympathise, but they cannot afford relief. There is no refuge, nor shelter, nor harbour, nor home into which they can fly, except the Lord. Thus troubles bring us to deal with God in a personal manner. They chase away that halfhearted religion of which we have so much; and they drive out that notional experience and dry profession that we are so often satisfied with. They chase them away as a strong north wind chases away the mists; and they bring a man to this solemn spot that he must have communications from God to support him under, and bring him out of his trouble; and if a man is not brought to this point by his troubles, they have done him no good. But what a mercy it is when there is a cry! and when the Lord sends a cry in the trouble, he is sure in his own time and way to send deliverance out of it

2010-11-16T05:15:00.003-05:00

"They wandered in the wilderness in a solitary way; they found no city to dwell in." Psalm 107:4

"They wandered in the wilderness in a solitary way;"—a way not tracked; a path in which each has to walk alone; a road where no company cheers him, and without landmarks to direct his course. This is a mark peculiar to the child of God—that the path by which he travels is, in his own feelings, a solitary way. This much increases his exercises, that they appear peculiar to himself. His perplexities are such as he cannot believe any living soul is exercised with; the fiery darts which are cast into his mind by the wicked one are such as he thinks no child of God has ever experienced; the darkness of his soul, the unbelief and infidelity of his heart, and the workings of his powerful corruptions, are such as he supposes none ever knew but himself.

To be without any comfort except what God gives, without any guidance but what the Lord affords, without any support but what springs from the everlasting arms laid underneath; in a word, to be in that state where the Lord alone must appear, and where he alone can deliver, is very painful. But it is the very painful nature of the path that makes it so profitable. We need to be cut off from resting upon an arm of flesh; to be completely divorced from all props to support our souls, except that Almighty prop which cannot fail. And the Lord will take care that his people shall deal only with himself; that they shall have no real comfort but that which springs from his presence, and no solid testimonies but those which are breathed into their conscience from his own lips. His object is to draw us away from the creature; to take us off from leaning on human pity and compassion; and to bring us to trust implicitly on himself, "whose compassions fail not,"—to lean wholly and solely upon him, who is "very pitiful, and of tender mercy."

2010-11-15T04:48:00.001-05:00

"But the dove found no rest for the sole of her fool, and she returned unto him into the ark." Genesis 8:9

What a restless being is a tempted child of God! How unable he often is even to rest locally, to take his chair, and sit quietly by his fire-side! Like Noah's dove, he can find no rest for the sole of his foot on the floating carcases of a ruined world. It is recorded of the prisoners, who in the first French revolution were awaiting in their dungeons the summons to the dread tribunal of blood, that some passed nearly the whole of their time in walking up and down their cells. So sometimes under trials and temptations, we pace up and down the room as if we sought to dissipate the exercise of our minds by the exercise of our bodies; or rush into the streets and fields to pour the heart out in sighs and groans, the restless mind acting and reacting upon the body.

And as an exercised child of God often cannot rest locally, so cannot he rest spiritually. He cannot rest in his own righteousness, nor in a sound creed, nor in a form of godliness, nor in the opinions of men, nor in anything that springs from or centres in the creature. There is always something uneasy, either in himself or in the ground on which he would repose. Sometimes it is strewed with thorns and briers; sometimes beset with sharp and rugged rocks. And yet, but for these restless, uneasy feelings, how many even of the Lord's own family would settle down short of gospel rest! Some would settle down in false religion; others in the world; some would make a god of their own righteousness; and others, like the foolish virgins, would securely sleep whilst their lamp was burning out.

But there is that restless, painful exercise where the life and grace of God are, that the soul cannot, if it would, settle down in any rest but that of God's own providing. "There remaineth, therefore, a rest to the people of God." That rest is Christ; the blood, righteousness, love, and grace of the Lamb of God.

2010-11-14T07:13:00.000-05:00

"And he said unto them, Unto you it is given to know the mystery of the kingdom of God; but unto them that are without, all these things are done in parables." Mark 4:11

By "the kingdom of God" is meant the same thing as "the kingdom of heaven," that is, the internal kingdom set up in the heart by the power of the Spirit--that kingdom which shall stand for ever and ever, and last when time shall be no more. This the Lord calls a mystery. And if it is a mystery, it will have these three marks; it will be beyond nature, sense, and reason, will be hidden from the wise and prudent, and will be revealed unto babes.

Let us see if we can find these marks belonging to the kingdom of heaven set up in the heart.

It certainly is above nature, sense, and reason, that God should dwell in a man's heart, as the Apostle says, "Christ in you, the hope of glory;" and again, "Ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them" (2 Cor. 6:16). That God should take up his abode in a man's heart; that Christ should be in a man; and the Holy Ghost should make the body of his saints his temple; how can nature, sense, and reason understand such a mystery as this?

When one of the ancient martyrs, I think it was Polycarp, was brought before Trajan, when the Emperor asked him his name, he answered, "I am Polycarp, the God-bearer, for I carry God in me!" At this answer the Emperor laughed, and said, "Let him be thrown to the wild beasts." That was the only answer a persecuting tyrant could give. That a man frail and feeble, whom a lion could tear to pieces in a few moments, carried God in his bosom!--how could the wise and prudent Trajan believe a thing so unheard of? Yet it is a mystery revealed to babes; for they receive it in the love of it under divine teaching, as one of the mysteries that God the Spirit makes known in the heart.

2010-11-13T04:53:00.000-05:00

"Unto thee lift I up mine eyes, O thou that dwellest in the heavens." Psalm 123:1

O how simple, suitable, complete, and blessed a remedy is this for all our distresses, when the Lord is pleased to open our eyes, and fix them on himself. He must do it all. If the eyes are to be upon him, he must first give us eyes; if lifted upon him, he must raise them upwards; if kept upon him, he must hold them waking. It is good to be in this spot. There are times and seasons, perhaps, when we seem to have no religion whatever; when we look, and look, and look, and cannot find a grain. Where is our spirituality? where our heavenly affections? where our prayerfulness of spirit? where our tenderness of conscience? where our godly fear? where our meditations upon God's word? We look, and look, and look--they seem gone. Now, perhaps, in the midst of this uncertainty we are brought into some painful exercise, some affliction, some temptation, some apprehension, something that lies with weight and power upon the soul. Now is the time we want our religion. But it is gone, it is gone, leaving us empty, needy, naked, and bare; religion, as regards its blessedness and comfort, we seem to have none. This is emptying work; this is stripping the soul as it were to the very bone.

But what a preparation to receive the religion which is from above! How the vessel must be emptied of the dirty water of creature religion, well rinsed, and washed out, to have the pure water of heavenly religion communicated from the divine fountain. God never mingles the pure stream of heavenly religion with the dirty, filthy water of our own creature religion. We must be emptied of every drop, so to speak, of our natural religion, to have the holy and spiritual religion, which is from above, poured into the soul. But to look, and look, and look, and find nothing but emptiness, nakedness, barrenness, and destitution--to have a "great company" of enemies all coming against us, and we as weak as water--what an emptying for divine filling, what a stripping for divine clothing, and what a bringing down of self for the raising up of Christ. True religion consists mainly in two points--to be emptied, stripped, made naked and bare; and then to be clothed and filled out of Christ's fulness.

2010-11-12T06:30:00.001-05:00

"He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" Romans 8:32

I have thought sometimes of the sweet figure of Solomon, as a type of Christ, in his royal munificence to the queen of Sheba. We read of him that he "gave unto the queen of Sheba all her desire, whatsoever she asked, beside that which Solomon gave her of his royal bounty." So our Royal Benefactor gives more to the sons of men than is in their heart to ask for. And what he gives, he gives freely, out of his royal bounty. As freely as the rain drops from the sky; as freely as the sun casts forth his glorious beams and ripens the fruits of the field; as freely as the wind courses over the earth; as freely as the dew drops upon the morning grass; so free are the gifts of God to his Church and people.

Indeed, in giving Christ, God gave everything. The Apostle declares, he "hath blessed us with all spiritual blessings in heavenly places in Christ." We must never look upon spiritual blessings as broken fragments of the love of God, mere shreds and patches, scattered crumbs, waifs and strays, like floating pieces of some shipwrecked vessel; but we must look on the blessings of the gospel as all stored up in Christ our covenant Head. Whatever is given, is given out of Christ, in whom it hath pleased the Father that all fulness should dwell; and it is by virtue of union to him, and out of his fulness, that all these blessings are received.

How can we lift up our thoughts--how raise up our hearts--adequately to conceive of the gift of God's only-begotten Son--his eternal Son--the Son of the Father in truth and love--given out of the bosom of God that he might become incarnate, suffer, bleed, and die; and by a suffering life and meritorious death offer a sacrifice acceptable to God, a sacrifice whereby the sins of God's people were for ever put away?

The grand source of all the admiration and adoration and the eternal blessedness of the saints, will be the holy enjoyment of the mystery of an incarnate God. The incarnation of the second Person in the glorious Trinity--the eternal Son of the eternal Father--his taking human nature into union with his own divine Person--will be the mystery that will ravish the hearts and fill the lips of God's saints with an endless theme of admiration and joy through the countless ages of eternity.

2010-11-11T01:11:00.000-05:00

"Except a man be born again, he cannot see the kingdom of God." John 3:3

True religion begins with an entrance into the soul of supernatural light and supernatural life. How or why it comes the soul knows not; for "the wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh or whither it goeth, so is every one that is born of the Spirit." The wind itself is not seen, but its effects are felt. The sound of a going is heard in the tops of the mulberry trees, where God himself is not seen. The voice of the Lord, powerful and full of majesty, was heard by those who saw no similitude (Deut. 4:12). Thus effects are felt, though causes are unknown.

Streams flow into the heart from a hidden source; rays of light beam into the soul from an unrisen sun; and kindlings of life awake in us a new existence out of an unseen fountain. The new-born babe feels life in all its limbs, though it knows not yet the earthly father whence that natural life sprang. And thus new-born souls are conscious of feelings hitherto unpossessed, and are sensible of a tide of life, mysterious and incomprehensible, ebbing and flowing in their heart, though "Abba, Father," has not yet burst from their lips.

A man's body is alive to every feeling, from a pin's scratch to a mortal wound, from a passing ache to an incurable disease. The heart cannot flutter or intermit for a single second its wonted stroke, without a peculiar sensation that accompanies it, notices it, and registers it. Shall feelings, then, be the mark and evidence of natural life, and not of spiritual? Shall our ignoble part, the creature of a day, our perishing body, our dust of dust, have sensations to register every pain and every pleasure, and be tremblingly alive to every change without and every change within; and shall not our immortal souls be equally endowed with a similar barometer to fluctuate up and down the scale of spiritual life? We must lay it down, then, at the very threshold of vital godliness, that if a man has not been conscious of new feelings, and cannot point out, with more or less precision, some particular period, some never-to-be-forgotten season, when these feelings came unbidden into his heart, he has not yet passed from death unto life. He is not in Christ, if he is not a new creature (2 Cor.5:17).

2010-11-10T04:54:00.002-05:00

"Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." 1 Peter 2:5

God's people require many severe afflictions, harassing temptations, and many powerful exercises to hew them into anything like shape, to chisel them into any conformity to Christ's image. For they are not like the passive marble under the hands of the sculptor, which will submit without murmuring, and indeed without feeling, to have this corner chipped off, and that projecting angle rounded by the chisel; but God's people are living stones, and, therefore, feel every stroke. We are so tender-skinned that we cannot bear a thread of trouble to lie upon us, we shrink from even the touch of the probe. To be hewed, then, and squared, and chiselled by the hand of God into such shapes and forms as please him, O what painful work it is!

But could the pillar know, could it tell what the sculptor was doing, would it not see that not a single stroke was made in vain? The sculptor, we know, must not make a single hair's breadth too little or too much in some parts of the marble, or he will spoil the statue. He knows perfectly well where to place the chisel, and in what direction, and with what force to strike it with the mallet. And does not God, who fixes the spiritual pillars each in its destined spot, that they may be "as corner stones, polished after the similitude of a palace" (Ps. 144:12), know where to inflict the stroke, what carnal projection to chip off, and how to chisel the whole column, from the base to the capital, so that it shall wear the very shape and the very same proportion which he designs that it should wear?

If the Lord, then, is at work upon our souls, we have not had, we are not now having, we shall never have, one stroke too much, one stroke too little, one stroke in the wrong direction, but there shall be just sufficient to work in us that which is pleasing in God's sight, and to make us that which he would have us to be. What a great deal of trouble should we be spared if we could only patiently submit to the Lord's afflicting stroke and know no will but his.

2010-11-09T05:04:00.000-05:00

"Accepted in the Beloved." Ephesians 1:6

We are ever looking for something in self to make ourselves acceptable to God, and are often sadly cast down and discouraged when we cannot find that holiness, that obedience, that calm submission to the will of God, that serenity of soul, that spirituality and heavenlymindedness which we believe to be acceptable in his sight. Our crooked tempers, fretful, peevish minds, rebellious thoughts, coldness, barrenness and death, our alienation from good, and headlong proneness to ill, with the daily feeling that we get no better but rather worse, make us think that God views us just as we view ourselves. And this brings on great darkness of mind and bondage of spirit, till we seem to lose sight of our acceptance in Christ, and get into the miserable dregs of self, almost ready to quarrel with God because we are so vile, and only get worse as we get older.

Now the more we get into these dregs of self, and the more we keep looking at the dreadful scenes of wreck and ruin which our heart presents to daily view, the farther do we get from the grace of the gospel, and the more do we lose sight of the only ground of our acceptance with God. It is "in the Beloved" that we are accepted, and not for any good words, or good works, good thoughts, good hearts, or good intentions of our own. And a saving knowledge of our acceptance "in the Beloved," independent of everything in us good or bad, is a firm foundation for our faith and hope, and will keep us from sinking altogether into despair.

2010-11-08T04:55:00.000-05:00

"Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place." Isaiah 28:17

Wherever God the Holy Ghost begins and carries on a work of grace in the heart, he will weigh up, and mete out, from time to time, all a man's religion and try every inch of the way whether it lies straight and level with the word and will of God. Depend upon it the Lord who "weigheth the spirits" (Prov. 16:2), and by whom "actions are weighed" (1 Sam. 2:3), will put into his righteous and unerring scales both nature and grace, both human and divine teaching, and make us know which is full weight in heaven's court. The religion of the present day is too much to confuse everything of an experimental nature; to cover and obscure the work of grace in the heart.

But there can be no question that God will never suffer our religion, if, indeed, he has mercifully taken us in hand, to be huddled up in this confused way; but he will measure it all by his standard, and refine it in his crucible. It is in this way that we learn the reality and genuineness of his work. Thus, if he give faith, he will bring that faith to the touchstone, and prove it with heavy trials. It is in grace as in nature. When we would ascertain the exact weight of a thing, we put it into one scale, and a standard weight into the other, till the scales are even. So when the Lord puts faith in one scale, he puts a burden in the other to try whether it is standard weight.

And the greater the faith the heavier the trial. The father of the faithful had to slay his own son. If he communicate a measure of hope, there will be many things that cause despondency to be put into the opposite scale, that despondency and hope may be well balanced. If the love of God be shed abroad in the soul, there will be trials and temptations to prove it. Thus the child of God learns the meaning of the words—"The work of faith, and labour of love, and patience of hope" (1 Thess. 1:3).

Every token for good, every sip of mercy, every manifestation of love is examined and searched into, weighed up and balanced in the court of conscience, to know whether it is full weight or not. And in this nice and accurate scrutiny not only is religion weighed up, but also that which is not religion. Sins, open and secret, backslidings, idolatrous affections, covetous desires, presumptuous confidences, rotten hopes, and vain props—all are weighed up in the balances of the sanctuary. And as that which is received from God, when put into the balances, will be found sterling and genuine; so all that did not come from God, all that sprang from nature and the flesh, all vain confidence, bold claims, and presumptuous notions, when put into the scales, will have tekel stamped upon them—"Weighed in the balances, and found wanting."

2010-11-07T06:30:00.000-05:00

"For this purpose the Son of God was manifested, that he might destroy the works of the devil." 1 John 3:8

There will be no thorough destruction of sin within until the body drops into the grave, and the soul mounts aloft to be with the Lord; nor a full destruction of its effects in the body until the resurrection morn, when the body shall be raised from the sleeping dust and changed into the glorious image of the body of the Son of God, meet companion for the immortal soul. Then will the victory be complete; then will Christ appear, shining forth with the lustre of a million suns; then will be the glorious manifestation of the Son of God, and the works of the devil thoroughly destroyed.

The burden of heaven's anthem, the grand theme of eternal adoration, will be the manifestation of the Son of God to destroy the works of the devil. The redeemed will look down from the battlements of heaven and see what works have been executed by the devil; they will see millions of fellow-beings consigned to eternal misery, weltering in hell, whilst they view themselves safe in the arms of eternal love. They will see the Son of God, without a veil between, manifested to their eyes in such heart-ravishing glory as the three disciples had but a feeble, dim view of on the Mount of Transfiguration. It will be their joy to see him as he is. He will always wear his human nature; he will never lay that aside. That will always shine resplendent with all the glory of Godhead; that will be the object of eternal admiration and love; and to that glory of the God-man all the saints in bliss will be for ever looking and for ever adoring, for sin will no longer have a being in them, but they will be conformed to the glorified image of the Son of God, and be celebrating for ever the grand triumph of the cross.

2010-11-06T04:56:00.000-04:00

"Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy." Micah 7:18

God delighteth in mercy. It is not drawn from him unwillingly; it is not forced out of him even by importunity; it is not dragged out of his heart by the cries of his family; but he delights in it as being his darling attribute, the very pleasure of God being in shewing mercy to the miserable. How hard it is for us to believe this until mercy visits the soul and a sweet sense of it is felt in the conscience. How we represent to ourselves God in his anger, in his justice, in his terrible displeasure against sin and sinners; how unable to believe that there is mercy for us, and that he delights in manifesting mercy to poor miserable, penitent sinners.

Whoever would have thought of mercy unless it had first been in the bosom of God? Who could have ventured to entertain or suggest such a thought, that "there is forgiveness with God;" that he can "pardon iniquity, and transgression, and sin;" that he can cast all our sins behind his back, and blot them out as a cloud, yea, as a thick cloud? This is what God has revealed of himself in his word, but it is only as mercy visits the troubled breast, and God displays his goodness and love in the revelation of his dear Son, that we can rise up into any sweet apprehension of what his mercy really is, and rejoice in it not only as suitable but as saving.

2010-11-05T05:26:00.000-04:00

"Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." John 14:23

There are two grand vital points that every Christian should seek to be established in. The first is,—Is he a believer in Christ? Has the blessed Spirit made Christ known to his soul? Has he embraced Jesus in the arms of living faith? The second point which he should seek to have established in his soul is,—Does he abide in Christ? This he may know by having some testimony that Christ abides in him, and produces the fruits that flow out of this inward abiding. If Christ abide in him, his heart will not be like the nether mill-stone. He cannot rush greedily into sin; he will not love the world, and the things of time and sense; he cannot happily love idols, or do those things which ungodly professors do without one check or pang.

Jesus in the soul is a guest that will make himself known; yea, abiding there, he is King therein. He is Ruler in Zion, and when he comes into the heart, he comes as King. Being, therefore, its rightful Sovereign, he sways the faculties of the soul, and makes it obedient to his sceptre; for "thy people shall be willing in the day of thy power" (Psalm 110:3). "O Lord our God, other lords beside thee have had dominion over us; but by thee only will we make mention of thy name" (Isaiah 26:13)

2010-11-04T05:12:00.000-04:00

"He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory." 2 Samuel 2:8

A man can never reach heaven unless he travel heavenwards, Zionwards, in the way that God has marked out for his people to walk in. It is a delusion to think that we are going to heaven unless we know something of divine teaching in the soul. But if we know anything of divine teaching, we know what it is to be poor and needy, we know what it is, more or less, to have our mouth in the dust.

But many people do so mistake the way to heaven. The ordinary way is to set up a ladder to reach from earth to heaven, and progressively clambering up the different rounds, at last to climb up into the abode of God. But that is not the way of God's people. They have to go down, down, down, that they may be raised up. It is not with them first "up, up, up," to scale the battlements of heaven. Every such step upwards in self is in reality only a step downwards; but, on the other hand, every step downwards in self, downwards into the depths of poverty, downwards into felt misery, downwards into soul-trouble and the real groanings of a broken heart—every such step downwards in self is, in fact, a step upwards in Christ.

Until we get to the very bottom there is no promise. "He raiseth up the poor out of the dust." But how? He does it in a moment. The Lord does not raise up his people round by round, enabling them to clamber and crawl with their hands and feet to him. But, when he lifts up the poor out of the dust, he gives them a smile which reaches, so to speak, to the very bottom of their hearts; and that smile has such a miraculous power, such a drawing efficacy, that it lifts them in a moment out of the dust into the very bosom of God.

When, therefore, the Lord raises up the poor out of the dust, he does not lift them up by a gradual process, step by step as they went clown. They were, perhaps, many years going down; but they are raised up in a moment. The God of all grace, by one word, or by one smile, lifts them up in a moment out of the lowest depths of felt degradation, "sets them among princes, and makes them inherit the throne of glory."

2010-11-03T08:05:00.000-04:00

"O Ephraim, what shall I do unto thee?" Hosea 6:4

Most of the Lord's people have some peculiar thing that they want to have granted. Most living souls have some peculiar temptation from which they want to be delivered. If some of the Lord's family could sum up all their desires in one petition, it would be to have the pardon of their sins sealed upon the conscience. If others of God's people could crowd up in one sentence all the wants of their soul, it would be to be brought into the enjoyment of gospel liberty. If others could condense in one short prayer the chief desire of their heart, it would be to be delivered from some powerful temptation, or be preserved from some peculiar besetment. And if others could get into one request the longings that heave in their bosom, it would be to be relieved from some special trial or trouble that at times seems as though it would weigh them down to the dust.

When the Lord, then, does but enable them to come before him and tell him what is working in their hearts, it is as though he said, 'Be not afraid to tell me: I know it already: I have the power to grant thy request: I have the will to bestow the desired answer. "What shall I do unto thee?" Tell me what it is!' The Lord encourages and enables every one that he thus draws near to himself to tell him what he most needs; and when he is enabled to lay it before his throne, it is half answered. The needed blessing is on its way: like Gabriel, it has left the palace, and is speeding its course to the soul.

2010-11-02T04:33:00.002-04:00

"I will cry unto God most High; unto God that performeth all things for me." Psalm 57:2

In the word "most High," there is something to my mind very expressive. It is to "God most High" that prayers go up from broken hearts, in all parts of the world where the Lord has a quickened people. "Unto God most High" every eye is pointed, every heart is fixed, and every breath of living prayer flows. Jesus sits in glory as "God most High," hearing the sighs and cries of his broken-hearted family, where they dwell in the utmost corners of the earth; and he is not only sitting on high to hear their cries, but also to bestow upon them the blessings which he sees suitable to their case and state.

Now when shall we thus come "unto God most High?" When we are pleased and satisfied in self? when the world smiles? when all things are easy without and within? when we are in circumstances for which our own wisdom, strength, and righteousness are amply sufficient? We may, under such circumstances, appease our conscience by prayer, or rather its form; but there is no cry "unto God most High." Before there is a real, spiritual cry raised up, we must be brought to that spot, "Refuge failed me; no man cared for my soul" (Psalm 142:4). Here all the saints of old were brought; Job upon his dunghill, Hezekiah upon his bed, Hannah by the temple gate. All were hopeless, helpless, houseless, refugeless, before they cried "unto God most High." And we must be equally refugeless and houseless before we can utter the same cry, or our prayers find entrance into the ears of the Lord of Sabaoth.

"Unto God that performeth all things for me." If God did not perform something for us; nay more, if God did not perform all things for us, it would be a mockery, a delusion to pray to him at all. "The Hope of Israel" would then be to us a dumb idol, like Ashtaroth or Baal, who could not hear the cries of his lancet-cutting worshippers, because he was hunting or asleep, and needed to be awakened. But the God of Israel is not like these dumb idols, these dunghill gods, the work of men's hands, the figments of superstition and ignorance; but the eternal Jehovah, who ever lives to hear and answer the prayers that his people offer up.

2010-11-01T04:57:00.001-04:00

"Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me; for thou lovedst me before the foundation of the world." John 17:24

Nothing short of the revelation and communication of this glory could satisfy the heart of God; and nothing short of the partaking of this glory can satisfy the heart of man. Heaven short of this would be no heaven to his soul. Not to see the glory of God in the face of Jesus Christ; to have no view of the glory of an incarnate God; not to be conformed to his glorious image, so as to be perfectly holy both in body and soul--were these things denied, there would be no heaven at all for the redeemed among the children of men.

But God, in giving the saints heaven as their happy home, gave them with it an eternal weight of glory. He has designed that all whom he has chosen unto salvation should reach the heavenly shore; that none should suffer shipwreck by the way; that sin should not be their ruin; that Satan should not succeed in any of his devices against their eternal safety; but that every member of the mystical body of Christ should be for ever with their glorious Head in the realms of bliss, to behold and to be partakers of the glory which shall be revealed when he comes and all his saints with him.

It is the prospect of this glory which animates the Christian in all his battles against sin, and encourages him never to quit the field until victory crown the strife. It nerves his heart in all the troubles and trials of this mortal state, still to press forward to win this immortal prize, that he may safely reach that land where tears are wiped from off all faces, and where the glory of God the Father, God the Son, and God the Holy Ghost will be seen and enjoyed through the glorified humanity of Jesus without a cloud to dim its rays, or intercept its eternal lustre.

2010-10-31T07:17:00.000-04:00

"Seek meekness." Zephaniah 2:3

How are we to follow after this grace of meekness? By learning the contrary. How often have we mistaken false fire for the light and fire of God's Spirit! and have contended more for our own views, in our own spirit, with many rash and unbecoming words, rather than for the glory of God. But after a time we are led to see that strife and contention, in our own spirit, are contrary to the spirit and temper of the gospel, and are brought to see what a blessed grace the spirit of meekness is. Nay, the very want of it, the risings up of an excited temper, the anger, strife, envy, and jealousy that often work in our bosoms convince us how little we know of "the meekness and gentleness of Christ."

We thus feel what a blessing it is to be made humble and submissive; and how impossible it is to enter into communion with a broken-hearted Jesus, till the soul is in some measure meekened by his Spirit. But it is by having a succession of things to try and provoke us, that we learn whether we have meekness or not. The husband can be very meek, while his wife and children are doing everything to please him; but where is his meekness when they thwart and provoke him? The master may be very meek, while the servant is obedient, obliging, and attentive, but how is he when things are different?

Thus the knowledge of the disease makes us desire the remedy; and by the wretched sensations caused by wrath and evil temper, we are brought to desire an experience of those sweet feelings which gospel meekness produces in our consciences.

2010-10-30T04:57:00.000-04:00

"Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people." Hebrews 2:17

What heart can conceive or tongue express the infinite depths of the Redeemer's condescension in thus being made like unto his brethren--that the Son of God should assume a finite nature, subject to the sinless infirmities necessarily connected with a time-state and a dwelling on earth; that he should leave the bosom of his Father in which he had lain before all worlds, and should consent to become a denizen of this world of tears; to breathe earthly air; to be an eye-witness of, and himself share in human sorrows; to have before his eyes the daily spectacle of human sins; to be banished so long from his native home; to endure hunger, weariness, and thirst; to be subject to the persecutions of men, the flight of all his disciples, and the treachery of one among them whose hand had been with him on the table; not to hide his face from shame and spitting, but to be mocked, struck, buffeted, and scourged, and at last to die an agonizing death between two malefactors, amid scorn and infamy, and covered, as men thought, with everlasting confusion and disgrace! O what infinite condescension and mercy are displayed in these sufferings and sorrows of an incarnate God! The Lord give us faith to look to him as suffering them for our sake!

2010-10-29T07:55:00.000-04:00

"A little that a righteous man hath is better than the riches of many wicked." Psalm 37:16

Hard may be your lot here below, ye suffering saints of the most High, as regards external matters; painful may be the exercises through which you almost daily pass, through the rebellion and desperate wickedness of your carnal mind; grievous temptations may be your continual portion; many a pricking thorn and sharp brier may lie in your path; and so rough and rugged may be the road, that at times you may feel yourself of all men to be the most miserable; and so indeed you would be but for the grace of God in your heart now and the glory prepared for you beyond the grave. Yet with it all, were your afflictions and sorrows a thousand times heavier, well may it be said of you--"Happy, thrice happy, art thou, O Israel!"

Whom upon earth need you envy if you have the grace of God in your heart? With whom would you change, if ever the love of God has visited your soul? Look around you; fix your eyes upon the man or woman who seems surrounded with the greatest amount of earthly happiness, and then ask your own conscience--"Would I change with thee, thou butterfly of fashion, or with thee, thou gilded dragon-fly, that merely livest thy little day; sunning thyself for a few hours beneath the summer sun, and then sinking into the dark and dismal pool which awaits thee at evening-tide?" Then with all your cares at home and abroad--with all your woes and trials, sunk under which you feel yourself at times one of the most miserable beings that can crawl along in this vale of tears--would you change with anybody, however healthy, or rich, or favoured with the largest amount of family prosperity, if at the same time destitute of the grace of God?

2010-10-28T05:07:00.000-04:00

"Wherein shall it be known that I and thy people have found grace in thy sight?" Exodus 33:16

Grace is always "found." It is not earned, nor merited, nor worked into; but it is found; and if a man never "found" it, he never had it. It is stumbled upon, so to speak, as the Lord sets forth in the parable of the man who found the treasure hid in a field (Matt. 13:44). The man was not thinking about the treasure. He was, we may suppose, ploughing in the field. He had no idea that there was gold beneath the clods. But he finds it all on a sudden, in the most unexpected and unlooked-for manner, and for joy thereof "goeth and selleth all that he hath, and buyeth that field."

So it is with the way in which grace is found. It comes so suddenly, so unexpectedly, and so sweetly into a man's soul, that when it comes he is like a man who has found something which he had no conception of till he found it. He had no idea what it was, nor how it was to be got, nor whence it was to be had; but when it came into his heart he found that he had a treasure there. The treasure which the man found in the field was much sweeter to him, because unexpectedly found, than if he had earned it penny by penny. Its coming in so peculiar a way, from the surprise and joy produced, doubled and trebled the value of the money.

Thus, when grace visits the earth in an unexpected moment, and drops down like the dew of heaven into the soul, it is valued much more than if laboriously earned penny by penny. The sweetness of the gift is doubled by its unexpectedness, and by its coming in such a marvellous and miraculous manner.

2010-10-27T04:54:00.000-04:00

"Peace, peace to him that is far off." Isaiah 57:19

Far off! What does that mean? It means that the soul passing through that experience is separated, in its feelings, and at an infinite distance from God. Now this inward sense of being "far off" is one of the most painful feelings that a quickened soul can experience. The ungodly, who are really afar off, know nothing experimentally of distance from God, for they have never been brought spiritually near. They have felt no "cords of love, no bands of a man" drawing them with sweet attraction to the throne of the most High; they have never sighed after the sweet manifestations of God's mercy and love; but they live gladly, and wallow wilfully in those things which separate the soul from its Maker.

But those who are "afar off" in their feelings, are such as have seen something of the beauty of the Lord, and felt the evil of sin, who spiritually know Jehovah's purity and the creature's impurity, and have experienced the inward curse, bondage, and condemnation of a holy law. A spiritual discovery of his purity and holiness, making manifest their own vileness, has thrust them down from their self-righteous or presumptuous standing, and made them far off from him; not daring to draw near, nor able to approach; not feeling any spiritual access, but sighing and mourning over their evil hearts in the wilderness, in desolate places; and unable to move a single step forward, because the Lord does not draw them by his smile.

A man must know something experimentally of this before he is brought near. How can we know a feeling of nearness if we have not known a feeling of distance? How can we know what it is to be brought "from the end of the earth" (Psalm 61:2) by the manifestation of God's mercy and love, unless we have been driven there, in our feelings, by some manifestation of the wrath of God against sin? But to see the blessed Lord, and not be able to draw near to him; to view his atoning blood at an infinite distance from us, his glorious righteousness well-near out of sight, and his lovely Person out of the reach of our spiritual view, so as not to enjoy any access to these glorious realities--to know this experimentally and feelingly, is to be "far off" from God. And I believe that God's people know very much of this feeling. There is not much nearness in our day; not much dandling upon the knees, not much smiling upon the soul, not many love visits, nor love tokens communicated. There is, indeed, a great deal of talking about them; and there are abundance of people who profess to have them; but I fear they are, for the most part, cheats and counterfeits. The real people of God, the true-hearted family are, for the most part, "afar off upon the sea," for it is a dark and cloudy day in which we live.

2010-10-26T05:10:00.000-04:00

"Let us hold fast the profession of our faith without wavering; for he is faithful who promised." Hebrews 10:23

Faith cannot rest upon fancy; it can only rest upon the solid truth of God, as revealed in the Scriptures. And when it comes into the truth of God, as Noah's dove came into the ark as its own nest and home, then it finds rest and peace. Many people think we build our faith and hope, not on the Scriptures, but on some mental feelings, or fancies of our own, distinct from the word of God. I do not and cannot build my faith on anything but what is revealed in the Bible; and I must do it because I have no other foothold for it to stand upon. Do you not feel the same, you who know anything of the trial of faith? You have had many a tossing up and down, and have often needed a foothold for your faith to stand upon. You have tried to believe this or that doctrine, or to get into this or that experience; but you kept still falling short, for you found that your faith needed something stronger than the testimony of men; you needed a solid foundation on which to build for eternity; for the things to be believed were so invisible and so mysterious, that nothing but the word of God could suffice for your faith to stand upon and rest in.

When, then, in this trial of faith, the truth of God as it stands revealed in the Scriptures was applied to your heart by a divine power, then you found that there was a foothold for belief, and that your faith could then rest upon the inspired word of God, as a rock on which to build, for life and death, time and eternity.

It was so with Abraham. When Abraham was looking forward to the birth of the promised seed, many a doubt or fear might have arisen in his mind as to whether he would have a son by Sarah. But he rested upon the word of promise, and thus obtained a foothold for his faith. As the Apostle speaks, "Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So shall your seed be" (Romans 4:18). Our faith must in the same way rest on the word of promise, that "by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us."

2010-10-25T04:45:00.002-04:00

"For his eyes are upon the ways of man, and he seeth all his goings." Job 34:21

The Christian has to prove that nothing escapes the eye of a just and holy God; that he lays bare every secret thought, searches every hidden purpose, and scrutinizes every desire and every movement of the mind. He thus discovers and brings to light all the secret sins of the heart. Men in general take no notice of heart sins; if they can keep from sins in life, from open acts of immorality, they are satisfied. What passes in the chambers of imagery they neither see nor feel. Not so with the child of grace; he knows the experience described in Psalm 139. He carries about with him the secret conviction that the eye of God reads every thought. Every inward movement of pride and self-righteousness, rebellion, discontent, peevishness, fretfulness, lust, and wantonness, he inwardly feels that the eye of God reads all, marks all, condemns by his righteous law all, and because he is so intrinsically pure, hates and abhors all.

Thus he proves, amongst the "all things" which are weighed up and measured in the inward court of conscience by the unerring standard of the word of truth, the light of the Spirit's teaching, and the workings of godly fear, that he is a sinner before God, and that of a deeper dye and more crimson hue than any other transgressor, for he sees and knows his own heart, which nobody else can see or know. He is indeed aware that many may have sinned more deeply and grossly as regards outward acts; but he feels that no one can have sinned inwardly more foully and continually than he; and this makes him say with Job, "I have heard of thee by the hearing of the ear; but now mine eye seeth thee; wherefore I abhor myself and repent in dust and ashes" (Job 42:5, 6).

2010-10-24T07:08:00.002-04:00

"Who shall deliver me from the body of this death?" Romans 7:24

If the Lord the Spirit has implanted that piteous cry in our soul, "O wretched man that I am!" this will follow as a necessary consequence--"Who shall deliver me from the body of this death?" Where shall I look for deliverance? From what quarter can it come? Shall I look to the law? O no! that curses and condemns me, because I am continually breaking it. Can I look to friends? They may pity and sympathize; but they cannot remove the body of sin and death; it is too fast-linked on for them to remove. Shall I go to ministers of truth? I may hear what they say with approbation; but there is something more needed to remove this chilling embrace of the body of sin and death. Shall I look to the Scriptures? They contain the remedy; but I need that remedy to be sweetly applied.

"Who then shall deliver me?" What refuge can I look to? Where can I go, or where shall I turn? From what quarter can help or deliverance come? See the bewilderment! view the perplexity of an exercised soul!--looking here, and looking there; turning to the right hand and turning to the left. Yet from one quarter only can the deliverance come. And thus, when the Apostle was brought here--when he was sunk down to a low spot, and anxiously turning his eyes to every quarter to see whence deliverance could come--God blessed his soul with a view of his precious Son. God the Spirit wrought in his heart that living faith whereby he saw Jesus, and whereby there was a communication of the blood and love of the Lamb to his conscience.

2010-10-23T05:08:00.000-04:00

"O wretched man that I am!" Romans 7:24

Now, these feelings which the Apostle groaned under are experienced by all the quickened family. Blessed then be the name of God most High, that he inspired him to trace out and leave upon record his experience, that we might derive comfort and relief from it. What should we otherwise have thought? We should have reasoned thus: 'Here is an apostle perfectly holy, perpetually heavenly-minded, having nothing but the image of Christ in him, continually living to the Lord's glory, and unceasingly enjoying communion with him!'

We should have viewed him as a perfect saint, if he had not told us what he was; and then, having viewed him as a perfect saint, we should have turned our desponding eyes into our own bosom, and seen such an awful contrast, that we should despair of ever being saved at all! But seeing the soul conflict which the Apostle passed through, and feeling a measure of the same in our own bosom, it encourages, supports, and leads the soul on to believe that this is the way in which the saints are called to travel, however rough, rugged, and perplexing it may be to them.

Be assured, then, if you have never cried out from the depths of your soul, "O wretched man that I am!" you are dead in sin, or dead in a profession. If internal guilt, misery, and condemnation never forced that cry from your bosom, depend upon it, the life and power of God is not in your soul. But if there has been, and still is, from time to time, this cry in your breast, forced out of it by the pressure of sin and guilt, you have a testimony that the same Lord who taught Paul is teaching you.

2010-10-22T08:43:00.000-04:00

"And ye shall seek me, and find me, when ye shall search for me with all your heart." Jeremiah 29:13

After the Lord has quickened our souls, for a time we often go, shall I say, blundering on, not knowing there is a Jesus. We think that the way of life is to keep God's commandments, obey the law, cleanse ourselves from sin, reform our lives, and cultivate universal holiness in thought, word, and action; and so we go, blundering and stumbling on in darkness; and all the while never get a single step forward. But when the Lord has allowed us to weary ourselves to find the door, and let us sink lower and lower into the pit of guilt and ruin, from feeling that all our attempts to extricate ourselves have only plunged us deeper and deeper, and the Spirit of God opens up to the understanding and brings into the soul some spiritual discovery of Jesus, and thus makes known that there is a Savior, a Mediator, and a way of escape--this is the grand turning-point in our lives, the first opening in the valley of Achor of the door of hope.

And when the soul has once seen that there is a Jesus, and once felt a measure of the power of his resurrection, it never goes to any other quarter for pardon, justification, and salvation. When the Spirit of God begins to open up with power in his conscience that there is a Jesus, that he is the only Mediator, that the Son of God has come down and taken a holy human nature into union with himself, and is now at the right hand of the Father, it is the first break of day, the first dawn of hope; and upon that bright spot does the shipwrecked soul fix his longing eyes until the Sun of righteousness arises upon it with healing in his wings. It is a great step in a man's experience to turn wholly and solely to the Lord, and renounce all creature righteousness, all forms and ceremonies as a way of salvation. It is a great mercy to turn away from them, as the shipwrecked mariner turns away from his sinking ship, and looks to the rising sun to show him some way of escape, and thus afford him some gleam of hope.

2010-10-21T04:38:00.000-04:00

"Therefore let no man glory in men. For all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's; and Christ is God's." 1 Corinthians 3: 21-23

Whatever there be in heaven, whatever there be in earth, that can be for your spiritual good, all is yours so far as you are an heir of God and a joint-heir with Christ. The silver and the gold and the cattle upon a thousand hills are all Christ's because all power is given to him in heaven and in earth. Whatever your temporal wants may be, he can supply them, because he is king on earth as well as in heaven. Whatever enemies you may have, he is able to defeat them; whatever evils may press upon you, he is able to subdue them; whatever sorrows surround you, he is able to console you under them. Everything in time, everything in eternity, in this world and in the world to come, are all on your side, that are heirs of God and joint-heirs with Christ.

2010-10-20T04:54:00.000-04:00

"Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her." Hosea 2:14

It is in the margin "to her heart;" and God speaks to the heart; that is the special characteristic of his voice. Men may speak to the ear, and they can do no more; but God speaks to the heart, for it is there that his voice alone is heard. All religion first and last lies in a man's heart. He may have his head well furnished with notions, yet a heart destitute of grace. But not so with the vessels of mercy, for they "believe with the heart unto righteousness;" and it is by the voice of God heard in the heart that a saving faith is raised up in the soul. There God must speak if there is to be any heart religion, any sound or saving experience, any knowledge of the truth so as to be blessed and saved thereby. But in the wilderness we learn the deep necessity there is that God should speak to our heart. We want the Lord himself to speak and the Lord alone; and to speak such words as shall reach our heart and enter with divine power into our conscience.

When you are in the wilderness, you have no friend, no creature help, no worldly comfort: these have all abandoned you. God has led you into the wilderness to bereave you of these earthly ties, of these creature refuges and vain hopes, that he may himself speak to your soul. If, then, you are separated from the world by being brought into the wilderness; if you are passing through trials and afflictions; if you are exercised with a variety of temptations, and are brought into that spot where the creature yields neither help nor hope, then you are made to see and feel that nothing but God's voice speaking with power to your soul can give you any solid grounds of rest or peace. But is not this profitable? It may be painful; it is painful; but it is profitable, because by it we learn to look to the Lord and the Lord alone, and this must ever be a blessed lesson to learn for every child of God.

2010-10-19T04:57:00.002-04:00

"The sword of the Spirit, which is the word of God." Ephesians 6:17

There is only one weapon whereby we can fight Satan to any purpose, and that is the word of God. But observe, that it must not be merely the letter of the word. It must be the "sword of the Spirit," and therefore a spiritual sword, which can only be taken in hand when the word of God is applied with a divine power to your heart, and you have a living faith in it as made "life and spirit" to your soul. It is of no use my bringing forward a text to resist a temptation of Satan, unless I can make that text my own; in other words, unless I can handle that sword as one who knows how to wield it. To take up a text and not know the sweetness and power of it, would be like a child taking up a warrior's sword without having the warrior's hand. He might play with the sword, but what is the sword of a giant in the hand of a child?

The sword of Scanderbeg, a famous Albanian warrior against the Turks, used to be shown at Vienna. A man who once looked at and handled it said, "Is this the sword which won so many victories? I see nothing in it; it is but a common sword." The answer was, "You should have seen the arm that wielded it." So it is not merely taking a text, adopting scripture language, and quoting passages, which will beat back the fiery assaults of Satan. This is having Scanderbeg's sword without having Scanderbeg's arm. But it is having the word of truth brought into our heart by the power of God, faith raised up to believe that God himself speaks it to our heart, being thus enabled to wield it in the strength of the Spirit and by the power of faith in living exercise, to resist every hellish thrust.

In this battle we must not give way. To flee is to be conquered, for, as Bunyan well says, there is no armor for the back. Thus even if in this conflict you should slip and fall, lie not still as a conquered captive, but get up again and fight. "Resist Satan, and he will flee from you." He is a conquered enemy; he cannot destroy you if you are the Lord's. The word of truth, therefore, is full of most gracious promises, and sweet encouragements "to endure hardness as good soldiers of Jesus Christ," and never in heart or hand submit to be conquered by sin or Satan.

2010-10-18T04:37:00.002-04:00

"Can two walk together, except they be agreed?" Amos 3:3

There was a time, child of God, when the world held in your heart the chief place. It was not so in God's heart. You and he were therefore at variance. But now, through grace, you are brought to make eternity your chief concern. You and God are agreed there; for in the mind of God eternity as much outweighs time as the stars in the midnight sky outweigh a grain of dust. There was a time when you loved the world and the things of time and sense; and earth and earthly things were your element and home. You and God disagreed upon that matter; because the Lord saw that the world was full of evil, whilst you saw it full of good. The Lord saw the world under his curse, and you loved its favour and its blessing--seeking madly and wickedly to enjoy that which God had denounced; therefore you could not agree.

Thus you see that in order to be agreed with God, we must have God's thoughts in our heart, God's ways in our soul, and God's love in our affections. "For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord." But they must become such; and when once God's thoughts become our thoughts and God's ways our ways; when once we have the mind of Christ and see with the eyes of God, then God and we become agreed, and being agreed, we can walk together.

What is it to walk together? Why, it is to enjoy union, communion, fellowship, and friendship. Now as we are brought to agree with God, we walk with God. He has set up a mercy-seat on high, and when they thus agree, God and man may meet at the mercy-seat of the Redeemer. As the eyes are enlightened to see the truth of God; as the heart is touched to feel the power of God; and as the affections are drawn forth to love the things of God, we meet at the mercy-seat. It is sprinkled with blood; it contains and hides from view the broken tables of the law. There God meets man in gracious amity, and enables him to pour out his soul before him and to tell him his troubles, trials, and temptations. And every now and then he sweetly relieves by dropping in a gracious promise, applying some portion of his sacred truth, encouraging him to believe in his dear Son, and still to hope in his mercy.

2010-10-17T07:16:00.000-04:00

"For ye have need of patience, that, after ye have done the will of God, ye might receive the promise." Hebrews 10:36

Why is patience needed? Because if we are the Lord's people, we are sure to have many trials. The Lord sends us afflictions that he may give us the grace of patience to bear them. But O, what a rebellious heart do we carry in our bosom! What perverseness, peevishness, and self-will dwell in us! How soon our temper is stirred up, and our irritable minds roused in a moment by the veriest trifle!

How little patience have we under the trials that God sees fit to lay upon us! We thus learn our need of patience, and that it is not a fruit of nature's soil. The want of it makes the soul follow after it; and when the Lord does give submission to his will, and enables his children to see how profitable these trials are for their souls, and how, but for this heavy ballast, they would certainly have been carried away into the world, they can see his merciful hand in their heavy afflictions.

Thus sometimes by feeling peevish and rebellious, and thus knowing their need of patience; and sometimes by feeling submissive, and enjoying the sweetness of it, they see what a blessed grace patience is. Scarcely any grace do we more daily need. We need it toward God, when he crosses us in our schemes, thwarts us in our desires, and instead of shewing why he afflicts us, hides himself behind a thick cloud that neither faith nor prayer can pierce through.

We need patience with each other, with the world, with our relations in life, and with the Church of God. We need patience when anything is said or done to hurt our minds, wound our feelings, irritate our tempers, and stir us up to revenge. And what a mercy it is, under these sharp trials, to have patience, and thus follow the example of the blessed Lord, "who, when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to Him that judgeth righteously."

2010-10-16T04:51:00.000-04:00

"Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart; for I am called by thy name, O Lord God of hosts." Jeremiah 15:16

There is a sweetness in the promises which captivates the heart; a beauty in Christ which wins the soul; a saving unction and power in the word of God, when applied, which draws forth toward it every secret and sacred affection. Can you not sometimes look up and say, "Blessed Jesus, I do love thee?" And when the word of God is opened up, applied, and made sweet and precious, have you not felt sometimes as if you could kiss the sacred page, as conveying such sweetness into your soul? This is embracing a promise in love--throwing our arms round it, drawing it near to our breast, kissing it again and again with kisses of love and affection, and taking that sweet delight in it with which the bridegroom rejoices over the bride, as now all his own--at times almost lost, but now wooed and won, no more to be parted. This is rejoicing in the word of God, delighting in a blessed Jesus and in the promises which testify of, and centre in him.

Have you not felt these sweet embracements in your soul of the truth as it is in Jesus as so precious, so suitable, so encouraging, and so adapted to every want and woe? Then you are a believer; then you are a child of God; then there is a work of grace upon your heart; then you know the truth for yourself by divine teaching and divine testimony. You may still not have had that full deliverance, that blessed revelation, that overpowering manifestation whereby all your doubts and fears have been swept away, and your soul settled in a firm enjoyment of the liberty of the gospel. You may have had it or may have had it not. But if you have this character stamped upon you that you have seen the promises afar off and been persuaded of them, and embraced them in faith, hope, and love, you have a mark of being a partaker of the faith of God's elect.

2010-10-15T05:24:00.001-04:00

"That I may win Christ." Philippians 3:8

What is it to "win Christ?" It is to have him sweetly embraced in the arms of our faith. It is to feel him manifesting his heavenly glory in our souls. It is to have the application of his atoning blood, in all its purging efficacy, to our conscience. It is to feel our heart melted and swooning with the sweet ravishments of his dying love, shed abroad even to overpowering. This is winning Christ.

Now, before we can thus win Christ, we must have a view of Christ, we must behold his glory, "the glory as of the only begotten of the Father, full of grace and truth." We must see the matchless dignity of his glorious Person, the atoning efficacy of his propitiating blood, the length and breadth, the depth and height of his surpassing love. We must have our heart ready to burst with pantings, longings, and ardent desires that this blessed Immanuel would come down from the heaven of heavens in which he dwells beyond the veil, into our heart, and shed abroad his precious dying love there.

Now, is not this your feeling, child of God? It has been mine over and over again. Is it not your feeling as you lie upon your bed, sometimes, with sweet and earnest pantings after the Lord of life and glory? As you walk by the way, as you are engaged in your daily business, as you are secretly musing and meditating, are there not often the goings forth of these longings and breathings into the very bosom of the Lord? But you cannot have this, unless you have seen him by the eye of an enlightened understanding, by the eye of faith, and had a taste of his beauty, a glimpse of his glory, and a discovery of his eternal preciousness.

You must have had this gleaming upon your eyes, as the beams of light gleam through the windows. You must have had it dancing into your heart, as the rays of the sun dance upon the waves of the sea. You must have had a sweet incoming of the shinings of eternal light upon your soul, melting it, and breaking it down at his footstool, as the early dawn pierces through the clouds of night. When you have seen and felt this you break forth--'O that I might win Christ!' Like the ardent lover who longs to win his bride, you long to enjoy his love and presence shed abroad in the heart by the Holy Spirit.

2010-10-14T04:59:00.003-04:00

"Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear." Hebrews 12:28

Grace is the very foundation of the kingdom which cannot be moved. It is all of grace, from first to last. By grace we are saved; by grace we are called; by grace we are what we are. In order, therefore, to maintain our interest clear in the kingdom which cannot be shaken, we must hold grace fast; for directly we cease to do this, we lose our comfortable prospects of this kingdom, and of our own participation in it and its heavenly blessings. It is a kingdom of present grace and of future glory, therefore built wholly upon grace and not upon merit; wholly upon the favour of God and not upon the works of the creature. As long, then, as we hold fast grace, we hold the kingdom; for the kingdom stands in grace.

But why should this exhortation be needed? Is it not very easy to hold fast grace? Yes, very, when there is nothing to try it; and that is the way that most hold it--in the head, not in the heart. But the real partakers of the life of God are tempted on every hand to renounce their hold of grace, through the power of the world, the strength of sin, the subtlety of their unwearied adversary, the unbelief, infidelity, and despondency of their wretched heart. Thus sometimes we are tempted to look away from the kingdom which cannot be shaken, and descend to lower things; to stand either upon that earth which has been shaken under our feet, or that heaven, that Pharisee's heaven which has been shaken over our heads, and thus get lost and bewildered among the wreck and ruin of those things which have been shaken and are removed.

The Apostle therefore exhorts us to hold fast that grace whereby in the first instance we came to have an interest in the kingdom not to be shaken; whereby we were introduced into an experimental knowledge and possession of it; and whereby alone we can maintain a firm hold of it to the end. Whatever you do, then, however low you may sink and fall, never relinquish your firm hold of grace. It will never be more precious than when clasped by a dying hand, and clung to with expiring breath.

2010-10-13T04:52:00.000-04:00

"Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began." 1 Timothy 1:9

Have you any testimony that God has called you by his grace, quickened your soul into divine life, brought you under the curse of a condemning law, given you repentance for your sins, raised up a sigh and a cry in your breast for a sense of his pardoning love, brought you to the footstool of mercy, given you faith to believe in his dear Son, with any sweet hope that he has begun a gracious work upon your heart?

Can you look back upon any never-to-be forgotten period when the Lord, by his special and omnipotent grace, quickened your soul into divine life? for I do believe we never can forget the first sensations of the Spirit of God in his quickening movements upon the soul; when he, to use the figure of Moses, fluttereth over it as an eagle which stirreth up her nest, infusing and communicating a new and heavenly life, as when in creation he moved upon the face of the waters communicating life and energy to dead chaos.

Surely if we ever felt the mighty hand of the Lord upon us, we can never forget the memorable time when he was first pleased to communicate divine light and life to our dead souls, to pour out upon us the spirit of grace and of supplications, to separate us from the world, to bring us to his feet with confessions and supplications, opening upland revealing eternal realities with a weight and a power that they entered into our deepest and most inward thoughts and feelings. Can you look back to such a time? Then God is for you; and if God is for you then you can, as he is pleased to strengthen your faith, look right through that blessed chain, with all its heavenly links, and see how he foreknew you before the foundation of the world, and wrote your name in the Book of Life.

2010-10-12T05:04:00.000-04:00

"But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation." 1 Thessalonians 5:8

Sobriety in religion is a blessed gift and grace. In our most holy faith there is no room for lightness. The things which concern our peace are solemn, weighty matters, and if they lie with any degree of weight and power on our spirit, they will subdue that levity which is the very breath of the carnal mind.

But sobriety implies not merely the absence of all unbecoming levity in speech and conduct, but the absence also of all wild, visionary imaginations in the things of God. It denotes, therefore, that "spirit of a sound mind" which the Apostle says is the gift of God.

Vital godliness, it is true, has its mysteries, its revelations and manifestations, its spiritual and supernatural discoveries and operations; but all these come through the word of truth, which is simple, weighty and solid, and as far removed from everything visionary or imaginative, wild or flighty, as light is from darkness; and therefore every act of faith, or of hope, or of love, will be as simple, solid, and weighty as the word of truth itself, through the medium of which, by the power of the Spirit, they are produced and called forth.

If any doubt this, let them read in some solemn moment the last discourses of our blessed Lord with his disciples. How simple, how solid, how weighty are these discourses. Must not, then, the faith which receives, believes, and is mixed with these words of grace and truth, the hope which anchors in the promises there spoken, the love which embraces the gracious and glorious Person of him who spoke them, be simple and solid too? What room is there in such a faith, hope, and love for visionary ideas, wild speculations, and false spiritualisations of Scripture, any more than there is in the words of the Lord himself?

2010-10-11T06:49:00.000-04:00

"We know that we have passed from death unto life, because we love the brethren." 1 John 3:14

The Lord's people in their early days have a measure of heavenly love. Though perhaps they cannot say that Jesus is theirs; though they dare not declare they shall certainly go to heaven when they die; though they sometimes cannot even assert that the work of grace is really begun upon their souls; yet there is love manifested in them to God's word, God's people, God's servants, and God's truth. There is in them, in their weakest and tenderest days, a separation from the world, a casting-in of their lot amongst the people of God, a going-out in the tenderness of their heart and affection towards them. We see this in Ruth: though she was a poor heathen idolatress, no sooner was her heart touched by the finger of God, than she clave to Naomi.

Divine love can only spring from the teachings and operations of God upon the heart. Our "carnal mind is enmity against God"--nothing but implacable, irreconcilable enmity. But when the Lord is pleased to make himself, in some measure, known to the soul; when he is pleased, in some degree, to unveil his lovely face, and to give a discovery of his grace and glory--immediately love springs up. He is so lovely an Object! As the Bride says, He is "altogether lovely." His beauty is so surpassing, his grace so rich, his mercy so free--all that he is and has is so unspeakably glorious--that no sooner does he unveil his lovely face, than he wins over all the love of the heart, takes possession of the bosom, and draws every affection of the soul to centre wholly and solely in himself.

2010-10-10T16:58:00.000-04:00

"From the end of the earth will I cry unto thee, when my heart is overwhelmed; lead me to the rock that is higher than I." Psalm 61:2

There is something in this expression in our text, "rock," which seems, to my mind, to throw a sweet and blessed light upon what Jesus is to the poor and needy. The rock must go down to the bottom of the deep waters, as well as rise out of them, to be a sufficient place of refuge for the shipwrecked mariner! If the rock did not go to the bottom of the deep, it would not be firm; it would be but a quicksand. Is not this agreeable to the Spirit's testimony concerning the humanity of Christ?

How deep that went into all our sorrows, into all our sufferings, into all our sins, into all our shame! However deep the waters may be, the rock is deeper than all; however deep the sufferings, sins, and sorrows of the Church may be, the sufferings and sorrows of "Immanuel, God with us," were infinitely deeper. But the waves and billows beat in vain against the rock; they cannot move it from its place.

So it is with the rock, Jesus. All the sins, temptations, sufferings, and sorrows of the elect, with the wrath of God, and the fury of hell, beat against that rock, but they never moved it from its place. But this rock is spoken of in our text as "higher than I." There we have the Godhead. For if Jesus were not God as well as man, the God-man, what support could he be to the sinking soul? what efficacy could there be in his atoning blood? what power and glory in his justifying righteousness? what suitability in him as a Saviour to the utterly lost? But being God as well as man, yea, the God-man, the great and glorious Immanuel, he could descend in his human nature into the very depths of the fall, and rise up in his divine nature to the throne of the most High; and thus, like Jacob's ladder, the bottom of it was upon the earth, but the top exalted to the clouds.

Then will not, must not, this be ever, as the Lord is pleased to raise it up, the cry of our soul, "Lead me to the rock that is higher than I?" No salvation anywhere else; no peace anywhere else; no consolation anywhere else. Buffeted by the waves, and well-nigh drowned by the billows, away from that rock; but if led there, brought there, kept there by the blessed Spirit, finding it a safe and sure standing for eternity. And what else but such a rock can save our souls, or what else but such a Saviour and such a salvation, without money and without price, can suit such ruined wretches?

2010-10-10T16:46:00.005-04:00

SATURDAY, OCTOBER 9, 2010

"Looking unto Jesus, the author and finisher of our faith." Hebrews 12:2

No one can ever run the race set before him, except by looking unto Jesus. He is at the head of the race; he stands at the goal; holding the crown of victory in his hand, which he puts upon the head of the successful runner. And we can only run on as we view Jesus by the eye of faith at the right hand of the Father opening his blessed arms to receive us into his own bosom at the end of the race.

Nor indeed can any one really look to him but by the special gift and grace of God. He must be revealed to the soul by the power of God; we must behold his glorious Godhead and his suffering manhood by the eye of faith; and we must view him as the incarnate God; the only Mediator between God and man. We must see the efficacy of his atoning blood to purge a guilty conscience; the blessedness of his obedience to justify a needy, naked soul; the sweetness of his dying love as an inward balm and cordial against all the thousand ills and sorrows of life. We must see his glory, as the only begotten of the Father, full of grace and truth; his suitability to every need and woe; his infinite compassion to the vilest and worst of sinners; his wondrous patient forbearance of our sins and backslidings; his unchanging love, stronger than death itself; his readiness to hear; his willingness to bless; and his ability to save to the uttermost all who come unto God by him.

Thus the heavenly runner looks not to the course however long, nor to the ground however rough, not to his own exertions however multiplied, nor to his own strength whether much or little; nor to applauding friends nor condemning foes; but wholly and solely to the incarnate Son of God. Jesus draws him onward with his invincible grace. Every glance of his beauteous Person renews the flame of holy love; every sight of his blood and righteousness kindles desires to experience more of their efficacy and blessedness; and every touch of his sacred finger melts the heart into conformity to his suffering image. This is the life of a Christian--day by day, to be running a race for eternity; and as speeding onward to a heavenly goal, to manifest his sincerity and earnestness by continually breathing forth the yearnings of his soul after divine realities, and to be pressing forward more and more toward the Lord Jesus Christ, as giving him a heavenly crown when he has finished his course with joy.

2010-10-08T05:19:00.000-04:00

"I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments." Psalm 119:176

If the Lord did not seek us, we should never seek the Lord. That is most certain. If you are one that seeks the Lord in prayer, in supplication, in secret desire, with many a heartrending groan, and often by night and by day, be well assured, that you would never have sought the Lord, had not the Lord first sought you. He is now seeking you. It may be (as you fear), some time before he finds you; but he will find you at last.

How sweetly the Lord has set this forth in the parable of the lost sheep! The poor sheep has gone astray; and having once left the fold, it is pretty sure to have got into some strange place or other. It has fallen down a rock, or has rolled into a ditch, or is hidden beneath a bush, or has crept into a cave, or is lying in some deep, distant ravine, where none but an experienced eye and hand can find it out. And so with the Lord's lost sheep; they get into strange places. They fall off rocks, slip into holes, hide among the bushes, and sometimes creep off to die in caverns. When the literal sheep has gone astray, the shepherd goes after it to find it. Here he sees a footmark, there a little lock of wool torn off by the thorns. Every nook he searches; into every corner he looks, until at last he finds the poor sheep wearied, torn, and half expiring, with scarce strength enough to groan forth its misery. Nor does he beat it home, nor thrust the goad into its back; but he gently takes it up, lays it upon his shoulder, and brings it home rejoicing. Similar in grace are the Lord's ways with his lost sheep. Men act otherwise. Let a pharisee see a sheep cast, as it is called in the country, that is, lying helpless upon its back, he would soon kick it up and kick it home, beat its head with his crook, or drive the sharp nail into its flank.

David's was a wise prayer, "Let me fall into the hands of God, and not into the hands of man." O to fall into the hands of God; into the hands of a merciful and compassionate High Priest, who was tempted in all points, like as we are, and can therefore sympathise with his poor tempted people! These, these are the only hands for us safely to fall into; and he that falls into these hands will neither fall out of them, nor through them, for "underneath are the everlasting arms," and these can neither be sundered nor broken.

2010-10-07T04:47:00.000-04:00

"Brethren, farewell." 2 Corinthians 13:11

To fare well, spiritually understood, is to have everything that God can make us happy in. All God's people will eventually fare well. They all stand complete in Christ: nothing can touch their eternal safety; for they are all complete in him, "without spot, or blemish, or any such thing." In this point of view, they must all in the end and for ever fare well.

But when we come to the matter of experience, we often find that those very times when God's people think they are faring ill, are the seasons when they are really faring well; and again, at other times, when they think they are faring well, then they are really faring ill. For instance, when their souls are bowed down with trouble, it often seems to them that they are faring ill. God's hand appears to be gone out against them: he has hidden his face from them; they can find no access to a throne of grace; they have no sweet testimonies from the Lord that the path in which he is leading them is one of his choosing, and that all things will end well with them. This they think is indeed faring ill, and yet perhaps they never fare better than when under these circumstances of trouble, sorrow, and affliction. These things wean them from the world. If their heart and affections were going out after idols, they instrumentally bring them back. If they were hewing out broken cisterns, they dash them all to pieces. If they were setting up, and bowing down to idols in the chambers of imagery, affliction and trouble smite them to pieces before their eyes, take away their gods, and leave them no refuge but the Lord God of hosts.

If you can only look back, you will see that your greatest sweets have often sprung out of your greatest bitters, and the greatest blessings have flowed from the greatest miseries, and what at the time you thought your greatest sorrows: you will find that the brightest light has sprung up in the blackest darkness, and that the Lord never made himself so precious as at the time when you were sunk lowest, so as to be without human help, wisdom, or strength. So that when a child of God thinks he is faring very ill, because burdened with sorrows, temptations, and afflictions, he is never faring so well. The darkest clouds in due time will break, the most puzzling enigmas will sooner or later be unriddled by the blessed Spirit interpreting them, and the darkest providences cleared up; and we shall see that God is in them all, leading and guiding us "by the right way, that we may go to a city of habitation" (Psalm 107:7).

2010-10-06T03:49:00.000-04:00

"For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." Isaiah 57:15

O what a mystery that God should have two dwelling-places! The "heaven of heavens" that "cannot contain him;" and the humble, broken, and contrite heart! But in order that the Lord of heaven might have a place in which he could live and lodge, God gives to his people gifts and graces; for he cannot come and dwell in the carnal mind, in our rebellious nature, in a heart full of enmity and wickedness; he therefore makes a lodging-place for himself, a pavilion in which the King of glory dwells, the curtains of which are like the curtains of Solomon. His abode is that holy, divine nature which is communicated at regeneration--"the new man, which after God is created in righteousness and true holiness." Thus Christ dwells in the heart by faith; and is "in his people, the hope of glory." And this made Paul say, "I am crucified with Christ; nevertheless I live; yet not I, but Christ lives in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me."

This is the object of God's dealings--that the Lord God might dwell in his people; that there might be a union between the Church and her covenant Head--"I in them, and they in me, that they might be perfect in one." This is the unfolding of the grand enigma, the solution of the incomprehensible mystery, "God manifest in the flesh,"--that the Lord God might dwell in his people; "I will dwell in them, and walk in them; and I will be their God, and they shall be my people;" and thus glorify himself by filling their hearts with his grace and glory, as Solomon's temple was of old, and that they might enjoy him, and be with him when time shall be no more. This is the grand key to all the Lord's dealings with the soul, and all his mysterious leadings in providence--that the Lord God might dwell in the hearts of his people here, and be eternally glorified in them in a brighter and a better world.

2010-10-05T04:54:00.001-04:00

"And this I pray, that your love may abound yet more and more in knowledge and in all judgment." Philippians 1:9

Love is especially the effect of knowledge; and love we know is a fruit of the blessed Spirit. As then the Lord the Spirit is pleased to open up the precious truth of God to the soul, love embraces what the Holy Ghost reveals. Thus there is a knowledge of the only true God by the teaching of the Spirit. But our love is to abound not only in knowledge, which is the foundation of it, because if there is no knowledge of the Lord there can be no love to the Lord or his people, but also in all feeling, in all sense, in all experience.

Spiritual knowledge, therefore, and experimental feeling are the two feeders of Christian love; the two streams, as it were, that run side by side out of the very throne of the most High, and meet and melt into that boundless river, love. And it is by this union of knowledge and experience, of divine light and heavenly life, of the Spirit's teaching and the Spirit's testimony, of truth in the understanding and of feeling in the affections, that love is maintained in the soul, and flows out towards the Lord and his people. This spiritual knowledge differs very widely from carnal, intellectual, barren head knowledge. The one is a flowing river, the other a stagnant pool; the one fertilises the heart, and makes it fruitful in every good word and work; the other leaves it a barren swamp, in which creeps and crawls every hideous thing, and out of which ever rise miasma, disease, and death. Thus the union of knowledge and experience as sustaining love distinguishes the work of the Spirit from every imitation of it, and where there is the true work of the Spirit there will be gracious knowledge and experimental feeling.

This, then, is the peculiar blessedness of living experience that it goes hand in hand with gracious knowledge to sustain heavenly love; and that Christ is the end and object of both; the end and object of all saving knowledge, and the end and object of all true experience; for in this as in everything else he is the Alpha and the Omega, the beginning and the end, the first and the last.

2010-10-04T04:48:00.000-04:00

"I will strengthen that which was sick." Ezekiel 34:16

Peculiar maladies require peculiar remedies; but here is a general remedy, a family medicine. The Lord not only has strong remedies for desperate diseases; but in the divine medicine chest he has his restoratives and cordials. "Stay me with flagons; comfort me with apples," cries the Bride, "for I am sick of love." She was in a swoon, and needed a reviving cordial to restore her.

So a poor fainting soul may come to hear the preached gospel, or may open his Bible, and say, "What is here for me? When I hear any deep experience described, that seems to cut me off as too deep; and when I hear great manifestations entered into, that cuts me off as too high. So I seem to be a strange being, a peculiar out-of-the-way creature, that can neither dive nor fly, sink nor rise." Well, you are sick; you are like one in a hospital, ill of a malady that puzzles all the doctors. At last, one more skilful than his brethren, says, "There is no peculiar disease. But the man, like many of our London patients, is suffering from want of nourishment, dying from sheer exhaustion. He wants better blood put into him. He must have some good meat and wine, and a nourishing diet to recruit his strength and put new life into his body."

Thus acts the great Physician--Jehovah-rophi. "I will strengthen that which was sick." The blood and righteousness of Jesus--that flesh which is meat indeed, and that blood which is drink indeed, is given to the hunger-bitten wretch to revive him as with a heavenly cordial. There is balm in Gilead; there is a Physician there; to that balm and to that physician sin-sick souls seek. If you have a real case, you may depend upon it, there is a remedy in the family chest. It is not found out yet, at least you may not have found it, but there is a drawer, and in that drawer there is a draught devised by infinite wisdom and compounded by everlasting love. It is indeed a remedy such as no learned physician of the school of the pharisees ever prescribed, or an apothecary wise in his own conceit ever compounded; but yet the very thing, the very thing. And when that drawer is opened and the draught brought out, and you take it, you will be able to say with David in the joy of your heart, "Bless the Lord, O my soul, and all that is within me, bless his holy name."

2010-10-03T07:09:00.002-04:00

"But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." 2 Corinthians 3:18

When our desires and affections ascend to where the Lord Jesus Christ now is, when raised out of all the smoke and fog, din and strife, noise and bustle, cares and anxieties, pursuits and pleasures, sins and sorrows of this earthly scene, we can in faith and hope, in love and affection, live above and beyond all things here below, and beholding with unveiled face the glory of the Lord, "are changed into the same image from glory to glory, even as by the Spirit of the Lord"--this is being made to sit together in heavenly places in Christ Jesus.

When the Lord Jesus went up on high he entered into his glory. As then we behold him in his glory in faith and love, there is the reflection of his glory, and saints thus favoured enter into heaven when still upon earth, and have the foretaste of the glory which is to be revealed at the Lord's coming before they are for ever clothed with it. There are indeed comparatively few who are so highly favoured, and even they only at rare intervals, and for short moments; but that does not affect the truth and certainty of the fact. It is a most blessed truth that if we are members of the mystical body of Christ, the deficiency of our experience, though it deprives us of much of the enjoyment, does not deprive us of our interest in, or union with, our great covenant Head, and of the fruits which spring out of it.

2010-10-02T04:45:00.002-04:00

"For thou, O God, hast proved us; thou hast tried us, as silver is tried." Psalm 66:10

The Lord's dealings with his people in the wilderness are very much to this purpose and to this end--to prove them, and to know what is in their hearts. Has the Lord implanted life in your soul? Has he touched your conscience with his finger? Has he begun a work of grace upon your heart? If so, in your travels through this wilderness there will be things from time to time to prove the reality of this work upon your soul. You will have temptations; now, when temptation comes, it will prove whether you have the fear of God in your soul to stand against the temptation, or whether you fall under the temptation; or, if you fall under the temptation, whether you are ever recovered out of it. And if you are a living soul, the Lord will keep bringing circumstance upon circumstance, event upon event, one thing after another; and all these things, as they come upon you, shall be made to prove whether the fear of God be in your soul or not.

Now, if the fear of God be not in a man's heart, he must decline, he must fall away. Satan will be more than a match for every one except God's own family; sin will overcome and destroy every one but those whose sins are pardoned through atoning blood and dying love; and the world, sooner or later, will overcome every one who has not the faith of God's elect whereby alone the world is overcome.

Thus the Lord, in his mysterious dealings (and how mysterious his dealings are!) proves the reality of the work of grace in every heart where that work is begun, and proves the hypocrisy of all who have but a name to live while their soul is dead before God.

2010-10-01T06:16:00.000-04:00

"Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us." Hebrews 12:1

Every fervent desire of your soul after the Lord Jesus Christ; every inward movement of faith, and hope, and love toward his blessed name; every sense of your misery and danger as a poor, guilty, lost, condemned sinner, whereby you flee from the wrath to come; every escaping out of the world and out of sin for your very life, with every breathing of your heart into the bosom of God, that he would have mercy upon you and bless you; all these inward acts of the believing heart in its striving after salvation as a felt, enjoyed reality, as the prize of our high calling, are pointed out by the emblem--"running the race set before us."

The Christian sees and feels that there is a prize to be obtained, which is eternal life; a victory to be gained, which is victory over death and hell; and he sees the certain consequences if this prize is not obtained, this victory not won--an eternity of misery. He sees, therefore, let others think and say what they may, he must run if all stand still, he must fight if all are overcome. But to do this or any part of this a man must have the life of God in his soul. To begin to run is of divine grace and power; to keep on he must have continual supplies communicated out of the fulness of a covenant Head; and to be enabled to persevere to the end so as to win the prize, he must have the strength of Christ continually made perfect in his weakness. But he does win; he is made more than conqueror through Him who loved him. Jesus has engaged that he shall not be defeated; for the race is not to the swift nor the battle to the strong; but the lame take the prey; and not by might nor by power, but by my Spirit, saith the Lord of hosts.

2010-09-30T05:11:00.000-04:00

"For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." Hebrews 4:15-16

What heart can conceive or tongue recount the daily, hourly triumphs of the Lord Jesus Christ's all-conquering grace? We see scarcely a millionth part of what he, as a King on his throne, is daily doing; and yet we see enough to know that he ever lives at God's right hand, and lives to save and bless.

What a crowd of needy petitioners every moment surrounds his throne! What urgent needs and woes to answer; what cutting griefs and sorrows to assuage; what broken hearts to bind up; what wounded consciences to heal; what countless prayers to hear; what earnest petitions to grant; what stubborn foes to subdue; what guilty fears to quell! What grace, what kindness, what patience, what compassion, what mercy, what love, and yet what power and authority does this Almighty Sovereign display! No circumstance is too trifling; no petitioner too insignificant; no case too hard; no difficulty too great; no seeker too importunate; no beggar too ragged; no bankrupt too penniless; no debtor too insolvent, for him not to notice and not to relieve.

Sitting on his throne of grace, his all-seeing eye views all, his almighty hand grasps all, and his loving heart embraces all whom the Father gave him by covenant, whom he himself redeemed by his blood, and whom the blessed Spirit has quickened into life by his invincible power. The hopeless, the helpless; the outcasts whom no man cares for; the tossed with tempest and not comforted; the ready to perish; the mourners in Zion; the bereaved widow; the wailing orphan; the sick in body, and still more sick in heart; the racked with hourly pain; the fevered consumptive; the wrestler with death's last struggle--O what crowds of pitiable objects surround his throne; and all needing a look from his eye, a word from his lips, a smile from his face, a touch from his hand! O could we but see what his grace is, what his grace has, what his grace does; and could we but feel more what it is doing in and for ourselves, we would have more exalted views of the reign of grace now exercised on high by Zion's enthroned King!

2010-09-29T05:03:00.001-04:00

"Nevertheless, when it shall turn to the Lord, the veil shall be taken away." 2 Corinthians 3:16

The blessed Spirit, as a needful preparation for his own divine instruction, convinces us of our ignorance, of the veil of unbelief that is by nature spread over our heart, and of our utter inability to take it away. So great is this darkness, as a matter of personal inward experience, that like the darkness in Egypt, it may be "felt;" so deep this ignorance that all knowledge or capability of knowledge seems utterly gone; so strong, so desperate this unbelief that it seems as if thoroughly incurable. And yet amidst all this deep and dense cloud of ignorance, darkness and unbelief, rays and beams of light every now and then break through, which, though they seem at the time only to shew the darkness and make it deeper, yet really are a guiding light to the throne of God and the Lamb. There Jesus sits enthroned in glory, not only as an interceding High Priest to save, not only as an exalted King to rule, but as a most gracious Prophet to teach. Thus, in soul experience, as the veil is felt to be thick and strong over the heart, there is a turning to the Lord with prayer and supplication that he would take it away; and as he, in answer to prayer, is pleased to do this, light is seen in his light, his truth drops with savour and sweetness into the soul, and the word of his grace sways and regulates the heart, lip, and life.

2010-09-28T05:10:00.002-04:00

"But now they desire a better country that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city." Hebrews 11:16

In desiring a better country these ancient pilgrims wanted something heavenly, something that tasted of God, savored of God, smelt of God, and was given of God--a heavenly religion, a spiritual faith, a gracious hope, and a love shed abroad in the heart by the Holy Spirit--something which came from heaven and led to heaven; which gave heavenly feelings, heavenly sensations, heavenly delights, and heavenly joys, whereby the heart was purified from the love of sin, carnality, and worldliness by having something sweeter to taste, better to love, and more holy to enjoy.

It is these heavenly visitations, droppings-in of the favor, goodness, and mercy of God, which keep the soul alive in its many deaths, sweeten it amid its many bitters, hold it up amid its many sinkings, and keep it from being drowned while conflicting with many waters.

A carnal mind has no taste for heavenly things, no sweet delight in the word of God; no delight in the Lord Jesus as revealing himself in the word; no delight in closet duties, secret meditation, searching the Scriptures, communion with God, or even in the company of God's dear family. There must be a 'heavenly element' in the soul to understand, realize, enjoy, and delight in heavenly things. The Holy Spirit must have wrought in us a new heart, a new nature, capable of understanding, enjoying, and delighting in heavenly realities, as containing in them, that which is sweet and precious to the soul.

They desired, therefore, a better country, that is, a heavenly, a city which has foundations, whose builder and maker is God; where pleasures are at God's right hand for evermore; where the pure river of the water of life ever flows; where the tree grows on which are found leaves for the healing of the nations; such a city as John describes in the book of Revelation, where all is happiness, harmony, and peace.

2010-09-27T04:41:00.000-04:00

"But ye should say, Why persecute we him, seeing the root of the matter is found in me?" Job 19:28

In almost every plant it is at the root that disease begins. If ever you see even a plant in a flower-pot unhealthy, depend upon it there is something wrong at the root. It is overwatered or underwatered, or from some other cause the root has become diseased, and what is called "root-action is suspended or unhealthy. So it is in religion: if there is anything wrong with a man, it is almost sure to be something wrong at the root. "The root of the matter," Job said, "is found in me." Job could appeal unto God that the root of his religion was right. If "the root" had been wrong, "the matter" would not have been right; but as long as the root was sound, like "the teil tree" of which the prophet speaks, though "it cast its leaves, the substance would still be in it," to put forth in due time boughs like a plant (Isa. 6:13).

If a man's religion has no root, or if the root be injured by disease, it will be sure to discover itself in his profession. He cannot have a prosperous soul--prosperous inwardly and prosperous outwardly--unless the root be deep in the soil, and unless it be full of active fibres, drawing up secret nourishment from that river the streams whereof make glad the city of God. Then he shall be "as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green, and shall not be careful in the year of drought, neither shall cease from yielding fruit" (Jer. 17:8).

2010-09-26T06:29:00.002-04:00

"To give light to them that sit in darkness and in the shadow of death; to guide our feet into the way of peace." Luke 1:79

What was it that moved the divine Father to send his own Son into the world? Was it not the free mercy of God flowing forth from his bosom to his family? Then, what merit, what claim can his family ever have? Their misery is their claim. Their worthlessness, their sunken state, the depth of their fall--these things call forth God's compassion. It is not what I have done for the glory of God; not what I am doing, or trying to do; not my wisdom, my strength, my resolutions, my piety, my holiness. No; my misery, my helplessness, my worthlessness, my deeply sunken state, my fallen condition; which I feel only because of interest in the blood and love of the Lamb--this it is that makes me need God's mercy; and this it is that qualifies me to go to God through Jesus to receive mercy: for "he is able to save unto the uttermost all that come unto God by him."

Are you sitting in darkness and the shadow of death--far from the way of peace, troubled, perplexed, exercised, confused? You are the very characters for whom Jesus came. Are not unutterable mercies locked up in the bosom of God for you? What is to exclude you? Your sins? No; God has pardoned them. Your worthlessness? No; there is a robe of righteousness prepared for you. Your demerits? No; the merits of Jesus are upon your side. Your unholiness? No; "He of God is made to you sanctification." Your ignorance? No; "He of God is made to you wisdom." These are no barriers. I will tell you what is a barrier--self-righteousness, self-esteem, self-exaltation, pride, hypocrisy, presumption; a name to live, a form of godliness, being settled upon your lees, and at ease in Zion--these are barriers. But helplessness, hopelessness, worthlessness, misery--these are not barriers; they are qualifications; they shew, when felt, that your name is in the book of life, that the Lord of life and glory appeared in this world for you; and sooner or later, you will have the sweet enjoyment of it in your heart; and then be enabled to adore him for his grace, and admire and bless his name for glorifying his love and mercy in your free and full salvation.

2010-09-25T05:00:00.000-04:00

"Through the tender mercies of our God; whereby the dayspring from on high hath visited us." Luke 1:78

By "day-spring" is meant the day-dawn, the herald of the rising sun, the change from darkness to light, the first approach of morn, in a word, the spring of the day. But what is this "day-spring" spiritually? It is the intimation of the rising of the Sun of righteousness. It is not the same thing as the Sun of righteousness; but it is the herald of his approach; the beams which the rising sun casts upon the benighted world, announcing the coming of Jesus, "the King in his beauty." This expression was singularly applicable in the mouth of Zacharias. The Lord of life and glory had not then appeared; he was still in the womb of the Virgin Mary. But his forerunner, John, had appeared as the precursor, the herald of his approach, and was sent to announce that the Sun of righteousness was about to arise. "There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light" (John 1:6-8). All nations at that time lay in darkness. "Darkness covered the earth, and gross darkness the people." But when the Lord of life and glory was about to appear upon earth, when he had already taken the body which was prepared for him, the very flesh and blood of the children, which he was to offer as a propitiation for sin, "the dayspring from on high" had begun to dawn. God's mercy, in the face of his dear Son, was just visiting the benighted world.

But there is another, an experimental meaning, connected with these words. "The dayspring from on high" is not to be confined to the approach of the Son of God in the flesh; but it may be extended to signify the appearance of the Son of God in the heart. I cannot be benefited by the appearing of Jesus in the flesh eighteen hundred years ago, unless he come and dwell in my soul. "The day-spring from on high" which visited the benighted Jewish church will not profit us except that same day-spring visits our benighted heart. "The dayspring from on high" is the manifestation of God's mercy in the face of the Saviour. And when this "day-spring from on high" visits the soul, it is the first intimation, the dawning rays of the Sun of righteousness in the heart.

2010-09-24T05:51:00.000-04:00

"Abide in me, and I in you." John 15:4

The Lord did not use these words as though there were any power in the creature to abide in him. But he was pleased to use them that they might be blessed to his people when the Holy Spirit applied them to the heart; for he adds, "And I in you." The one is the key to the other. If we abide in Christ, Christ abides in us. It is by Christ abiding in us, that we are enabled to abide in him. But how does Christ abide in us? By his Spirit. It is by his Spirit he makes the bodies of his saints his temple; it is by his Spirit that he comes and dwells in them. Though it is instrumentally by faith, as we read, "that Christ may dwell in your hearts by faith;" yet it is through the communication of his Spirit in the soul, and the visits of his most gracious presence.

Thus he bids us, encourages us, and influences us to abide in him by his abiding in us. But his abiding in a child of God may be known by certain effects following. If he abide in you, he makes and keeps your conscience tender. It is sin that separates between you and him. Therefore, the Lord Jesus Christ, in order that he may abide in you and make you abide in him, makes and keeps your conscience tender in his fear. And this keeps you from those sins which separate between you and him.

He may be known, then, to abide in you by the secret checks he gives you when temptation comes before your eyes, and you are all but gone; as one of old said, "My feet were almost gone; my steps had well-nigh slipped." He is pleased to give a secret internal check and admonition; so that your cry is, "How can I do this great wickedness and sin against God?" And if you go astray and turn from the Lord to your idols, as to our shame and sorrow we often do, he proves that he still abides in you by not giving you up to a reprobate mind, not suffering you to harden your heart against him; but by his reproofs, admonitions, and secret checks in your conscience--by the very lashings and scourgings which he inflicts upon you as a father upon his child, and his secret pleadings with you in the court of conscience--by all these things he makes it manifest that he still abides in you.