1.

Hastening Lot
2. Power With God
3. He Blessed Him There
4. I Have Enough
5. Gently! Gently!
6. Joseph Opening the Storehouses
7. Judah
8. Too Little for the Lamb
9. Unseasonable Prayer
10. Who Is on the Lord's Side?
11. Laying the Hand on the Sacrifice
12. Against Murmuring
13. Man's Extremity, God's Opportunity
14. Moral Inability
15. The Faithful Olive Tree
16. Ruth Deciding for God
17. The Battle Is the Lord's
18. Love Plighting Troth
19. David's Spoil
20. Prayer Found in the Heart
21. Clinging to the Altar
22. Consulting With Jesus
23. Heart-Communing
24. Elijah Fainting
25. A Frivolous Exercise
26. Where Is the God of Elijah?
27. Eyes Opened
28. Half-Breeds
29. The Lesson of Uzza
30. A King Sent in Love
31. Rehoboam the Unready
32. Help Asked and Praise Rendered
33. Ruins
34. Those Who Desire
35. The Joy of the Lord
36. Satan Among the Saints
37. The Sorrowful Man's Question
38. The Sinner's Surrender to His Preserver
39. Out of Nothing Comes Nothing
40. Job's Sure Knowledge
41. Rebelling Against the Light
42. The Hypocrite Discovered
43. Conceit Rebuked
44. Pride Catechized
45. Rain and Grace: A Comparison
46. Good Cheer for the Needy
47. Revelation and Conversion
48. Salus Jehovae
49. Sparrows and Swallows
50. Angelic Protection in Appointed Ways
51. Living Praise
52. What Is Your Comfort?
53. Open Praise and Public Confession
54. Flight to God
55. The Thorn Hedge
56. Things Are Not What They Seem
57. Pondering Hearts
58. To Heavenly Merchantmen
59. Wisdom's Request to Her Son
60. God's Glory In Hiding Sin
61. Good News
62. The Best Friend
63. The Honored Servant
64. Fear of Man Destroyed by Trust in God
65. The Word of a King
66. The Rose and the Lily
67. Constraining the Beloved
68. The Conquest of a Holy Eye
69. Invitation to a Conference
70. Walking in the light
71. No Rain
72. Enquires Answered
73. Our Hiding Place
74. Rivers in the Desert
75. The Bitter and the Sweet
76. The Life-Look
77. A Sermon for the Aged
78. Church Increase
79. The Redeemer Described
80. The Redeemer's face set like a Flint
81. Christopathy
82. The Little Wrath and the Great Wrath
83. Repentance
84. Abundant Pardon
85. The Cloud of Doves
86. Return! Return!
87. Interrogation and Exclamination
88. Decided Ungodliness
89. Rest as a Test
90. The Ethopian
91. Individual Repentance
92. Prayer Encouraged
93. Sacred Memories
94. Better than at your Beginning
95. Mistaken Notions About Repentance
96. Marshes
97. A Man troubled by His Thoughts
98. Prayer for the Church
99. Ways Hedged Up
100. Strange Ways of Love
101. A People Who were no People
102. What will the Harvest Be?
103. Heart-Disease
104. The Stroke of the Clock
105. Theocracy
106. Inward more than Outward
107. The Plumbline
108. Self-deceived
109. The Ninevites' Repentance
110. Maroth; or; the Disappointed
111. The Worst of Enemies
112. The Lord's Appeal to his own People
113. The Stronghold
114. Watching, Waiting, Writing
115. Pride the Destroyer
116. Faith; Life
117. May Be
118. Fourfold Fault
119. Defiled and Defiling
120. Small Things not to be Despised
121. Self or God
122. Prisoners of Hope
123. Perfect Restoration
124. Spiritual Convalescence
125. Mourning at the Cross
126. The Bitterness of the Cross
127. Apart
128. Love Questioned and Vindicated
129. Sunshine
130. Sonship Questioned
131. The Making of Men-catchers
132. The Disowned
133. Thy Word Suffices Me
134. A Man Named Matthew
135. A Portrait of Jesus
136. Learn in Private What to Teach in Public
137. The Numbered Hairs
138. Cross-bearing
139. Rest for the Restless
140. Jesus Calling
141. The Why and the Wherefore of Doubt
142. From Twenty-five to Thirty-five
143. Guests for the Wedding Feast
144. Entrance and Exclusion
145. Mocked of the Soldiers
146. All Hail!
147. Hearing with Heed
148. He Ran, and He Ran
149. Resistance to Salvation
150. The Free-agency of Christ
151. Feeble Faith Appealing to a Strong Savior
152. The Blind Beggar of Jericho
153. So Near
154. Gethsemane
155. Fountains of Repentant Tears
156. A Sad Interior and a Cheery Messenger
157. Strange Things
158. At His Feet
159. Love's Foremost
160. A Welcome for Jesus
161. Love At Home
162. The Good Shepherd in Three Positions
163. Must He?
164. The Ordained Memorial
165. Servus Servorum
166. Father, Forgive Them
167. A Divine Visitation
168. Our Lord's Attitude in Ascension
169. The Baptist's Message
170. The Israelite Indeed
171. Jesus Sitting on the Well
172. The Source
173. Sabbath-work
174. Where Is He?
175. Christ the Cause of Division
176. Place for the Word
177. True and Not True
178. The Door
179. The Lord in Our Assemblies
180. Love's Importance
181. A Watchword
182. Behold Your King!
183. A Handkerchief
184. Noli Me Tangere
185. Signs and Evidences
186. Faith Without Sight
187. Bonds Which Could Not Hold
188. Life-wounds
189. The Golden Muzzle
190. The Second Time
191. Stephen and Saul
192. To You
193. Growing and Prevailing
194. The Ox and the Goad
195. Kindling a Fire
196. Concerning the Forbearance of God
197. Jesus Our Lord
198. Dead But Alive
199. Heirs of God
200. Disobedience to the Gospel
201. Fellowship in Joy
202. Patience, Comfort and Hope from the Scriptures
203. Bought with a Price
204. In Remembrance
205. Examination before Communion
206. The Fallen Asleep
207. Comforted and Comforting
208. The Three Tenses
209. All the Promises
210. Cleansing which Comes of Godliness
211. Sorrow and Sorrow
212. A Conference To Be Avoided
213. Under Arrest
214. Various Hindrances
215. The Offence of the Cross
216. Burden-bearing
217. Sowing and Reaping
218. Tree Crucifixions
219. The Earnest
220. The Royal Family
221. Measuring the Immeasurable
222. The Head and the Body
223. True Learning
224. Child of Light and Works of Darkness
225. The Pattern of Love
226. Heavenly Shoes
227. Joy a Duty
228. Christ the Creator
229. As and So
230. Christ Is All
231. A Happy Minister's Meeting
232. Weariness in Well-doing
233. The Faithful Saving
234. Paul's Conversion a Pattern
235. Our Gospel
236. Mercy In The Day of Judgment
237. The Word of God Unbound
238. Gospel Jewelry
239. The Sword of the Lord
240. Boldness at the Throne
241. Compassion on the Ignorant
242. The Education of Sons of God
243. The First and The Second
244. Lame Sheep
245. Hear! Hear!
246. Never, No Never, No Never
247. The Tried Man the Blessed Man
248. More and More
249. Salvation as It Is Now Received
250. If So, What Then?
251. A Witness and a Partaker
252. The Lord's Knowledge our Safeguard
253. By And By
254. Purification by Hope
255. Life Proved by Love
256. The Lower Courts
257. Victorious Faith
258. Soul-health
259. Jude's Doxology
260. The Coming with the Clouds
261. The Ark of His Covenant
262. The Repentance which Glorifies God
263. The Marriage Supper of the Lamb
264. The Scriptures Divinely True
The Pulpit Prayers of C.H. Spurgeon
Prayer 1 Help from on High
Prayer 2 Thanks be unto God
Prayer 3 The Love Without Measure or End
Prayer 4 The All-Prevailing Plea
Prayer 5 To the King Eternal
Prayer 6 The Wonders of Calvary
Prayer 7 "Let all the People Praise Thee"
Prayer 8 A Prayer for Holiness
Prayer 9 Glorious Liberty
Prayer 10 The Music of Praise
Prayer 11 Under the Blood
Prayer 12 On Holy Ground
Prayer 13 The Wings of Prayer
Prayer 14 "Bless the Lord, O my Soul!"
Prayer 15 The Peace of God
Prayer 16 He Ever Liveth
Prayer 17 To be like Christ
Prayer 18 O, for more Grace!
Prayer 19 God's Unspeakable Gift
Prayer 20 The Great Sacrifice
Prayer 21 Boldness at the Throne of Grace
Prayer 22 The Presence of God
Prayer 23 The Look of Faith
Prayer 24 "Deliver us from Evil"
Prayer 25 The Washing of Water by the Word
Prayer 26 Prayer Answered and Unanswered
Sermon: The Golden Key of Prayer


SPURGEON’S SERMON OUTLINES
+BONUS BOOK
PULPIT PRAYERS OF SPURGEON
By Charles Spurgeon
Edited by Barry L. Davis, D.Min.
www.pastorshelper.com

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52 Sermons from the Gospel of John
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 1. Hastening Lot
When the morning arose, then the angels hastened Lot. Genesis 19:15
WERE these personages angels, or divine appearances? It matters not: they were
messengers sent from God to save. In any case they teach us how to deal with
men if we are to arouse and bless them. We must go to their homes ("They
turned in unto Lot," verse 3); they stated the case ("The Lord will destroy this
city," verse 14); they urged and persuaded ("Up, get you out of this place"); and
they resorted to a loving violence ("The men laid hold upon his hand," verse 16).
Picture the two angels with all their four hands occupied in leading out Lot and
his wife and his two daughters.
I. THE RIGHTEOUS NEED TO BE HASTENED.
1. In what? In matters of obedience to their Lord. Few can say, "I made haste
and delayed not to keep thy commandments"
In coming out from the world. "He lingered." "His wife looked back"
(verse 26). The urgency of the command which says, "Come ye out
from among them; be ye separate" shows how loath we are to "rise up
and come away"
In seeking the good of their families. "Hast thou here any besides?"
(verse 12).
In general quickness of movement in spiritual things. "Escape for thy
life" (verse 17). "Haste thee" (verse 22).
2. Why? The flesh is weak. Lot was an old man, too much tinctured with
worldliness, and he was away from Abraham, the nobler spirit, who had helped
to keep him right.
Perseverance is difficult. "I cannot escape to the mountain"
Sodom has a sluggish influence. We often traverse the "Enchanted
ground," where sleep seizes on the traveler.
When our worldly occupation is incessant, and takes up most of our
thoughts, we are hindered from decision.
Idle leisure is still worse. Men with nothing to do in the world seldom
do anything in religion.
3. By what means? By reminding them of their obligations, their
opportunities, and the days already wasted.
By leading them to consider the flight of time and brevity of life.
By warning them of the sure ruin of their impenitent friends.
 By setting before them the fact that delay in duty is sin, and leads to
other sins.
II. THE SINNERS NEED TO BE HASTENED.
1. Sinners are very slow and apt to linger.
They have settled down in the Sodom of sin. Like the sluggard, they
desire "a little more folding of the arms to sleep"
They are bound by many ties to the City of Destruction.
They do not believe our warning. "He seemed as one that mocked unto
his sons-in-law" (verse 14).
They trifle with our message when they dare not contradict it.
Delay is Satan's grand device for their ruin.
Procrastination baffles our persuasions. Delays act like bales of wool
dropped over the wall of a besieged city to deaden the blows of a bat
tering ram. Felix quieted his conscience by the idea of "a more
convenient season"
2. Our business is to hasten them.
We must be in earnest ourselves, as these angels were.
We must also be patient, and repeat our pleadings,
We must be resolute, and lay hold on their hands.
3. We have many arguments with which to hasten them
May the Holy Spirit make them see—
Their imminent danger while lingering.
The sin of loitering when God commands them to escape for their lives,
The fitness of the present above any possible future.
The uncertainty that any available future will come"
The supreme necessity of immediate decision with some; for it may be
"now or never" with them: they will "die in their sins" if they do not
hear the voice of God today.

2. Power With God
As a prince hast thou power with God. Genesis 32:28
POWER with God is a sublime attainment: it leads to the possession of every
form of power. No wonder that it is added, "and with men" When Jacob had
prevailed with God he had no reason to fear Esau. Observe that it is the power of
a single individual, exhibited in a time of deep distress: how much more power
will be found where two or three agree in prayer! Let us note—
I. WHAT THIS POWER CANNOT BE.
Cannot be physical force. "Hast thou an arm like God?" (Job 40:9).
Cannot be mental energy. "Declare if thou hast understanding" (Job
38:4).
Cannot be magical. Some seem to fancy that prayers are charms, but this
is idle. "He maketh diviners mad"(Isa. 44:15). "Use not vain repetitions,
as the heathen do" (Matt. 6:7).
Cannot be meritorious. "Is it gain to him that thou makest thy ways
perfect?'' (Job 22:3)."If thou be righteous, what givest thou him?" (Job
35:7).
Cannot be independent. It must be given by the Lord. "Will he plead
against me with his great power? No; but he would put strength in me"
(Job 23:6).
II. WHENCE THIS POWER PROCEEDS.
1. It arises from the Lord's nature: his goodness and tenderness are excited
by the sight of our sorrow and weakness. A soldier about to kill a child put
aside his weapon when the little one cried out, "Don't kill me, I am so
little"
2. It comes out of God's promise. In his covenant, in the gospel, and in the
Word, the Lord puts himself under bonds to those who know how to plead
his truth and faithfulness." Put me in remembrance; let us plead together"
(Isa. 43:26).
3. It springs out of the relationships of grace. A father will surely hear his
own children. A friend will be true to his friend. Story of the power of a
child in Athens who ruled his mother and through her his father who was
the chief magistrate, and so controlled the whole city; love thus made a
babe to have power over a prince and his people. The love of God to us is
our power with him.
 4. It grows out of the Lord's previous acts. His election of his people is a
power with him since he is unchanging in his purposes. Redemption,
regeneration, calling, communion, are all arguments for our final preser-
vation, for mercy will not forsake that which wisdom has commenced.
Each blessing draws on another like links of a chain. Past mercies are the
best of pleas for present and future aid.
III. HOW CAN IT BE EXERCISED.
1. There must be a deep sense of weakness, "When I am weak then am I
strong" (2 Cor. 12:10).
2. There must be simple faith in the goodness of the Lord. "He that
believeth on me, the works that I do shall he do also" (John 14:12). Faith is
the prevailing grace —
It treads on the world, and on hell;
It vanquishes death and despair:
And, what is still stranger to tell,
It overcomes heaven by prayer.
3. There must be earnest obedience to his will. "If any man doeth his will,
him he heareth" (John 9:31 ).
4. There must be fixed resolve. "I will not let thee go, except thou bless
me" (verse 26).
5. With this must be blended importunity. "There wrestled a man with him
until the breaking of the day" (verse 24).
6. The whole heart must be poured out. "Yea he wept and made
supplication'' (Hos. 12:4).
7. Increased weakness must not make us cease. Jacob was lame yet he
prevailed. "The lame take the prey" (Isa. 33:23).
IV. TO WHAT USE THIS POWER MAY BE TURNED.
1. For ourselves.
For our own deliverance from special trial.
Our honorable preferment. "Thy name shall be called Israel"
Our future comfort, strength, and growth, when, like Jacob, we are
called to successive trials.
2. For others.
Jacob's wives and children were preserved, and Esau's heart was softened.
If we had more power with God we should have a happier influence
among our relatives.
 In other instances, Abraham, Job, Moses, Samuel, Paul, etc., exercised
power with God for the good of others.
We shall win souls for Jesus by this power. He that has power with God
for men will have power with men for God.
O for a holy ambition to possess power with God!
If we have it, let us not lose it, but exercise it continually.
How terrible to have no power with God, but to be fighting
against him with our puny arm!

 3. He Blessed Him There
He blessed him there. Genesis 32:29
The main thing is to get a blessing. The angel did not gratify Jacob's curiosity
when he asked his name; but he did bless him. May the same be the case with us
at this time; even as it was with the disciples when they asked, "Wilt thou at this
time restore the kingdom to Israel?" and the Lord replied, "It is not for you to
know the times and the seasons, but ye shall receive power after that the Holy
Ghost has come upon you:' We need not know the future, but we do need power
for the present.
I. WHAT WAS JACOB'S BLESSING IN THAT PLACE? – "He blessed
him."
1. He was saved from a great peril. Esau's attack. "For I fear him, lest he
will come and smite me, and the mother with the children" (verse 11).
2. He was forgiven a great wrong. His supplanting of Esau was condoned
by his brother.
3. He was able to feel that a great breach was healed. "Esau ran to meet
him, and embraced him, and fell on his neck, and kissed him; and they
wept" (Gen. 33:4).
4. He had won a new name and rank (verse 28). He was knighted on the
spot, made a prince on the field.
5. He was now under a fresh anointing: he was a superior man ever after.
"The angel redeemed him from all evil" (Gen. 48:16).
II. WHAT WAS THE PLACE? – "He blessed him there."
1. A place of great trial (verses 6 and 7).
2. A place of humble confession. "I am not worthy of the least of all the
mercies, and of all the truth, which thou hast showed to thy servant" (verse
10).
3. A place of pleading(verses 1 and 12). "There wrestled a man with him
until the breaking of the day" (verse 24).
4. A place of communion. "I have seen God face to face" (verse 30).
5. A place of conscious weakness. "As he passed over Penuel, the sun rose
upon him, and he halted upon his thigh."
All this is full of instruction to us, for we read in Hosea 12:4, "Yea, he had
power over the angel, and prevailed: he wept, and made supplication unto him:
he found him in Beth-el, and there he spake with us."
III. ARE THERE OTHER SUCH PLACES?
 1. Before the earth was created the Lord blessed his chosen people in
Christ Jesus (Eph. 1:3-4).
See also Matt. 25:34. "Come, ye blessed of my Father," etc.
2. At the cross, the tomb, and the throne of Jesus. "In thy seed shall all the
nations of the earth be blessed" (Gen. 22:18).
3. In the heavenly places. "And made us sit together heavenly places in
Christ Jesus" (Eph. 2:6).
4. At conversion. "From this day will I bless you." "Blessed is the man
whose transgression is forgiven" etc. (Ps. 32:1-2).
5. In times of stripping, humbling, chastening, pleading, etc. "Blessed is
the man that endureth temptation," etc. (James. 1:12).
6. In times of prompt obedience. "Blessed is the man whose delight is in
the law of the Lord" etc., (Ps. 1)."In keeping of them there is great reward"
7. At the ordinances (Acts 8:39; Luke 24:30-31).
IV. IS THIS SUCH A PLACE?
Yes, if you are:
Willing to give up sin.
Willing to have Jesus for your all in all.
Willing to resign yourself to the Father's will.
Willing to serve God in his own way.
Go not away without a saving blessing. Believe for it. Wrestle for it. Only the
Lord can give it, look to him alone for the blessing. What are means of grace
unless the Lord blesses them, and blesses you in the use of them?
 4. I Have Enough
Esau said, I have enough, Jacob said, I have enough. Genesis 33:9,11
It is as rare as it is pleasing to meet with a man who has enough; the great
majority are craving for more. Here we see two persons who were content. It is
true they were both wealthy men, but these are often more greedy than the poor.
To increase the wonder, we have here not only two men, but two brothers, and
two brothers of dissimilar disposition, each saying "I have enough?' Where shall
we find two brothers like them? Surely their father's blessing was upon these
contented twins. They were great wonders.
I. HERE IS AN UNGODLY MAN WHO HAS ENOUGH.
Because Esau has other faults, there is no necessity that he should be
discontented and grasping: contentment is a moral excellence as much as a
spiritual grace. Unconverted men are sometimes contented with their lot in this
life.
1. It is not always or often so: they are mostly a dissatisfied company.
2. It is sometimes so; as in the case of Esau.
This may arise from a want of energy.
Or from a naturally easy disposition, readily pleased.
Or from utter recklessness which only considers present pleasure.
3. It has some good points about it.
As preventing greed and the oppression which comes of it.
As often promoting a good-natured liberality, and the disposition to
"live and let live."
4. Yet it has its evil side.
It leads men to boast of their wealth or acquirements who would not do
so if they were craving for more.
It tends to breed a contempt for spiritual riches.
It may thus be a sign of having one's portion in this life.
II. HERE IS A GODLY MAN WHO HAS ENOUGH.
l. It is a pity that this is not true of every Christian man. Some appear to be eager
after the world though they profess to be separated from it. This creates care,
fretfulness, envy of heart and leanness of soul.
2. It is delightful to have enough. Contentment surpasses riches.
3. It is pleasant to have somewhat to spare for the poor; and this should be the
aim of our labor: the apostle says, "Let him labor, working with his hands the
thing which is good, that he may have to give to him that needeth" (Eph. 4:28).
4. It is blessed to have all this through our God. Jacob said, "God hath dealt
graciously with me, and I have enough."
5. It is best of all to have all things. In the margin we read that Jacob said, "I
have all things" "All things are yours" (1 Cor. 3:22).
All that the believer needs is promised in the Covenant.
All things in providence work together for his good.
In having God for his portion he has more than all.
Thus he has enough of strength and grace. Enough in Christ, in the Word, and in
the Spirit Enough in God's love, power and faithfulness, and an immeasurable
supply in God himself, whose name is "God All-sufficient."
The child of God should be ashamed of discontent, since even a common sinner
may be free from it.
He should be heartily satisfied; for he has all things, and what more can he
desire? "O rest in the Lord" (Ps. 37:7).

 5. Gently! Gently!
And he said unto him, my Lord knoweth that the children are tender, and the
flocks and herds with young are with me: and if men should overdrive them one
day, all the flock will die. Genesis 33:13
JACOB could have kept pace with Esau had he been alone, but not with so many
children and flocks He did not expect Esau to travel at the slow rate which he
was obliged to maintain, and therefore he desired to separate. Jacob, however,
stated his reason plainly, and his brother felt the weight of it: if we must go
different ways, let us cause our motive to be known, so that we may not be
thought unkind. Matthew Henry says, "If friends cannot fall in with each other,
they should see to it that they do not fall out" Jacob parted from his reconciled
brother for the sake of his little ones, who were very dear to him.
I. LET US VIEW JACOB AS AN EXAMPLE TO US.
He displayed a tender consideration for the young and feeble; let us do the same.
Let us consider:
1. How we may overdrive?
Puzzling them with deep and controversial points of doctrine, and
condemning them because they are not quite correct in their opinions.
"Them that are weak in the faith receive ye, but not to doubtful
disputations" (Rom. 14:1 ).
Setting up a standard of experience, and frowning at them because they
have not felt all the sorrows or ecstasies which we have known.
Requiring a high degree of faith, courage, patience, and other graces
which in their case can only be tender buds.
Preaching nothing but the severer truths, or constantly urging to duty by
terrible threatenings while withholding the promises and the consolatory
parts of the word.
Manifesting austerity of manner, suspicion, harshness, censoriousness of
spirit, and contempt for weaker brethren.
Fault-finding and never commending. "Fathers, provoke not your children
to anger, lest they be discouraged" (Col. 3:21).
Dwelling always upon the trials, temptations, and woes of believers, and
saying little about their joys and privileges.
In these and many other ways professed teachers show that they have need
 to go to school to Jacob to learn the shepherd's trade, and imitate his tender
thoughtfulness.
2. Why we should not overdrive the lambs.
Common humanity forbids.

Our own experience when we were young should teach us better.

We may again become weak, and need great forbearance.

We love them too well to be hard with them.

Jesus thinks so much of them that we cannot worry them.

The Holy Spirit dwells in them, and we must be gentle towards the faintest
beginning of his work.
We should be doing Satan's work if we did overburden them.

We should thus prove ourselves to have little wisdom and less grace. If we
kill the lambs now, where shall we get our sheep from next year?
We dare not bear the responsibility of offending these little ones, for
terrible woes are pronounced on those who do them wrong.
We remember how tender Jesus is: and this brings us to our second point.
II. LET US VIEW JACOB AS A PICTURE OF OUR LORD JESUS.
See his portrait in Isaiah 40:11: "He shall feed his flock like a shepherd: he shall
gather the lambs with his arm, and carry them in his bosom, and shall gently lead
those that are with young."
1. The weak have a special place in his love.
2. He will not have it that any of them should die
3. Therefore he never overdrives one of them.
4. But he suits his pace to their feebleness, "I will lead on softly" (Gen. 33:14). "I
have many things to say unto you, but ye cannot bear them now."
Has he not thus been very tender to us? "Thy gentleness hath made me
great" (Ps. 18:35).
Let us not fret and worry as though he were an exactor. We are not
driven by Jehu, but led by Jesus. Let us rest in his love. At the same time
let us not be slower than need be.
Towards others let us be tenderness itself, for we are to love our
neighbor as ourselves.
 6. Joseph Opening the Storehouses
Joseph opened all the Storehouses. Genesis 41:56
THE story of Joseph is full of interest; but it is chiefly useful to us as being
marvelously typical of the life of our Lord Jesus.
Remark the bounty of providence in raising up Joseph to save the house of
Israel, yea, and the whole world, from famishing. Then note the greatness of
sovereign grace in raising up Jesus to save his people, and to be God's salvation
to the ends of the earth. Joseph had beforehand filled the vast storehouses, and
our text shows us how he used the store: "Joseph opened all the storehouses"
How much more has been done by Jesus! O to be partakers of his grace!
I. JOSEPH OPENED THE STOREHOUSES BY ROYAL AUTHORITY.
1. The king was only to be approached through Joseph: "Go unto Joseph"
(verse 55). So with Jesus. "No man cometh unto the Father but by me" (John
14:6).
2. The king Commanded that Joseph should be obeyed: "What he saith to you,
do" (verse 55). "All men should honor the Son even as they honor the Father"
(John 5:23).
3. In all the land no other could open a storehouse save Joseph."The Father
loveth the Son, and hath given all things into his hand" (John 3:35).
II. JOSEPH WAS A FIT PERSON TO BE THUS AUTHORIZED TO
OPEN THE STOREHOUSES.
1. He planned the storehouses, and was justly appointed to control them. See
verses 33 to 36. "Can we find such a one as this is?" (verse 38).
2. He carried out the storage, and so proved himself practical as well as
inventive. "Joseph gathered corn as the sand" (verse 49).
3. He did it on a noble scale. He gathered corn "until he left numbering; for it
was without number" (verse 49).
4. He had wisdom to distribute well.
The parallel is easily drawn, for our Lord Jesus is that Housekeeper, one of a
thousand, who has provided for our soul's famine; "For it pleased the Father that
in him should all fullness dwell, and of his fullness have all we received" (Col.
1:19; John 1:16).
III. JOSEPH ACTUALLY OPENED THE STOREHOUSES.
1. For this purpose he filled them. Grace is meant to be used.
2. To have kept them closed would have been no gain to him
 3. He opened them at a fit time: "All the land of Egypt was famished"; "the
famine was over all the face of the earth" (verses 55-56).
4. He kept them open while the famine lasted. They were never closed while a
hungering applicant drew near.
The corn held out through all the famine years.
The places of storage were convenient (verse 48).
There were appointed hours for distribution.
And proper arrangements to control and regulate the crowds.
All this is far exceeded in Jesus the Antitype, in whom a fullness abides; who is
ever near us; to whom we may come daily; and in whom every seeker finds a
ready supply.
IV. JOSEPH OPENED THE STOREHOUSES TO ALL COMERS.
1. There was a special eye to Israel, "God sent me before you to preserve you";
but Joseph was also "a father unto Pharaoh" and the preserver of many nations.
2. It was a privilege to dwell near the granaries; but it would have been a
dreadful thing if any had died within sight of them. Beware of being "hearers
only." Read 2 Kings 7:19.
3. Yet many people came from far for food: "All countries came into Egypt to
Joseph for to buy corn" (verse 57).
4. We read of none being sent empty away.
Yet Joseph did but sell while Jesus gives without money. Will you not come to
him for heavenly bread?
V. JOSEPH ACQUIRED POSSESSION OF ALL EGYPT FOR THE
KING.
The Egyptians gladly yielded their money, their lands, and their persons to
Pharaoh, that their lives might be preserved. Even thus we surrender ourselves,
our substance, our abilities, our time, our all to the Lord. Joseph's policy seems
hard, but the design of Jesus is love itself. Our full submission and consecration
are the grand result of infinite love.
 7. Judah
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck
of thine enemies; thy father's children shall bow down before thee. Genesis 49:8
WE shall use Judah as a type of our Lord Jesus, who sprang out of Judah, who is
the heir of the royal house of David, and the Shiloh to whom the gathering of the
people shall be (verse 10). We use both the man Judah and the tribe of Judah in
the parallel.
I. JUDAH'S PRAISE. "Thou art he whom thy brethren shall praise"
They who know him best, to whom he is nearest in relationship, for whom he is
most concerned, praise him most.
1. He is first in intercession.
This is his covenant blessing. "Hear, Lord, the voice of Judah" (Deut.
32:7).
This he proved in intercession with his father, Jacob (Gen. 43:3).

And in pleading with Joseph when he would have detained Benjamin.

How touchingly he spake! how earnestly he offered himself as a
substitute! (Gen. 44:14).
2. He is first in wisdom.
To Judah belonged the man who was filled with the spirit of God, by
whom the tabernacle in the wilderness was erected. "See, I have called by
name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: and I
have filled him with the spirit of God, in wisdom, and in understanding,
and in knowledge, and in all manner of workmanship'' (Exod. 31:2-3).
To Judah came the legislative power. "Judah is my lawgiver" (Ps. 60)
"The scepter shall not depart from Judah" (verse 10).
3. He takes precedence in offering.
He that offered his offering the first day was of the tribe of Judah. See Numbers
7:12.
4. He takes precedence in march.
In descent or ascent, in battle or in progress, in the first place went the standard
of Judah. Read Numbers 10:14, Judges 1:2.
5. In all things he has the pre-eminince.
David was chosen of the Lord to be king. "He refused the tabernacle of Joseph,
and chose not the tribe of Ephraim, but he chose the tribe of Judah" (Ps. 78:67-
68).
II. JUDAH'S TRIUMPHS ABROAD. "Thy hand shall be in the neck of thine
enemies" Illustrate by life of David:
He passed through severe conflicts. Read 1 Samuel 17:34-36.
He gained great victories (2 Chron. 13:14).
He founded a peaceful empire.
He utterly crushed the forces of his foes, and broke the neck of all
opposition.
So has our Lord done by his life, death, resurrection, reigning power,
and second coming.
III. JUDAH'S HONORS AT HOME. "Thy father's children shall bow down
before thee."
1. He became the Head of the family
2. He was clothed with lion-like power. "He couched as a lion, and as an old
lion" See verse 9. "The lion of the tribe of Judah hath prevailed" (Rev. 5:5).
3. He is the center of our assembling. "To him shall the gathering of the people
be" (verse 10).
4. His glory is his meekness. "Binding his foal" etc. (verse 11). "Thy King
cometh, meek and sitting upon a colt the foal of an ass" (Matt. 21:5).
5. The wine bath at his first and second advent, makes him lovely in our eyes.
Note verses 11 and 12; also "I have trodden the wine-press alone" (Isa. 63:1-3).
6. He is King to us for ever. Hallelujah. See Hosea 11:12. "Ephraim compasseth
me about with lies, and the house of Israel with deceit: but Judah yet ruleth with
God"
Are we among the foes against whom he fights as a lion ? Let us beware
how we rouse him up (verse 9).
Are we among his friends for whom he fights? Let us praise him with all
our hearts, and now bow down before him. Are we not his Father's
children?
Do we hunger and thirst after heavenly food? See in the 12th verse how
abundant are wine and milk with him.

 8. Too Little for the Lamb
They shall take to them every man a lamb, according to the house of their
fathers, a lamb for an house: And if the household be too little for the lamb, let
him and his neighbor next unto his house take it according to the number of the
souls; every man according to his eating shall make your count for the lamb.
Exodus 12:3-4
THE lamb was to be eaten, all eaten, eaten by all, and eaten at once. The Lord
Jesus is to be received into the soul as its food, and this is to be done with a
whole Christ, by each one of his people, and done just now. The whole subject
of the Passover is rich in instruction; we will confine ourselves to the particulars
within this verse.
I. THE TEXT REMINDS US OF A PRIMARY PRIVILEGE.
1. That each man of Israel ate the passover for himself; "every man according to
his eating" So do we feed upon Jesus, each one as his appetite, capacity, and
strength enable him to do.
2. But this same delicious fare should be enjoyed by all the family: "a lamb for
an house;' Oh, that each of the parents, and all the children and servants may be
partakers of Christ! By teaching, training, prayer, and holy example, this favor
may be secured, for the Holy Spirit will add his blessing.
Let not these two favors be despised. Let no man be content without personal
salvation, nor without the salvation of his whole house. We have both promised
in that famous text, "Believe on the Lord Jesus Christ, and thou shalt be saved,
and thy house."
II. THE TEXT IS SILENT AS TO A CERTAIN CONTINGENCY.
1. The lamb was never too little for the family; and assuredly the Lord Jesus is
never too little even for the largest families, nor for the most sinful persons.
2. There is no reason to stint our prayers for fear we ask too much.
3. Nor to stay our labors because the Lord Jesus cannot give us strength enough,
or grace enough.
4. Nor to restrain our hopes of salvation for the whole family because of some
supposed narrowness in the purpose, provision, or willingness of the Lord to
bless.
"Every man according to his eating" may feast to the full upon Christ. Every
believing sinner may take Christ to himself, and there is no fear that one will be
refused, for "it pleased the Father that in him should all fullness dwell,"
III. THE TEXT MENTIONS A POSSIBILITY, AND PROVIDES FOR IT.
There may be a want of persons to feed upon the Lamb, though there can be no
lack of food for them to feed upon. The last thing that was supplied to the great
marriage feast was guests. The oxen and the fatlings were killed, and all things
were ready, long before "the wedding was furnished with guests"
1. One family is certainly too small a reward for Jesus, too little for the Lamb.
2. One family is too little to render him all the praise, worship, service, and love
which he deserves.
3. One family is too little to do all the work of proclaiming the Lamb of God,
maintaining the truth, visiting the church, winning the world. Therefore let us
call in the neighbor next unto our house.
Our next neighbor has the first claim upon us.
He is the most easy to reach, and by each calling his next neighbor all
will be reached.
He is the most likely person to be influenced by us.
At any rate there is the rule, and we are to obey it. "Beginning at
Jerusalem" (Luke 24:47). We read of Andrew, "he first findeth his own
brother Simon" (John 1:41). Those who repaired Jerusalem built every
man over against his own house (Neh. 3:28).
If our neighbor does not come when invited, we are not responsible; but if
he perished because we did not invite him, bloodguiltiness would be upon
us. "If thou dost not speak — his blood will I require at thine hand" —
(Ezek. 33:8).
IV. THE WHOLE SUBJECT SUGGESTS THOUGHTS UPON
NEIGHBORLY FELLOWSHIP IN THE GOSPEL.
1. It is good for individuals and families to grow out of selfishness, and to seek
the good of a wide circle.
2. It is a blessed thing when the center of our society is "the Lamb"
3. Innumerable blessings already flow to us from the friendships which have
sprung out of our union in Jesus. Church fellowship has been fruitful in this
direction.
4. Our care for one another in Christ helps to realize the unity of the one body,
even as the common eating of the Passover proclaimed and assisted the
solidarity of the people of Israel as one nation. This spiritual union is a high
privilege.
5. Thoroughly carried out, heaven will thus be foreshadowed upon earth, for
there love to Jesus and love to one another is found in every heart.
Let us be personal in our piety, and never be put off with a mere national
religion or family profession.
Let us be generous in our religion, and never neglect our families, our
friends, or the neighborhood in which we dwell.

 9. Unseasonable Prayer
Wherefore criest thou unto me? Exodus 14:15
There may come a time when this question needs to be asked even of a Moses.
There is a period when crying should give place to action: when prayer is heard
and the Red Sea is dividing, it would be shameful disobedience to remain
trembling and praying. Therefore Moses must lift his rod and speak to the
children of Israel that they go forward. Every fruit of the Spirit comes in its
season, and is then most precious: out of season even prayer comes not to
perfection. Ask, by all means; but prepare yourself to receive. Seek earnestly;
but do not hold back when the hour arrives for you to find. Knock, and knock
again; but hasten to enter as soon as the door is open.
When we ought to believe that we have the mercy, why do we continue to cry
for it as though we had not obtained it? When increased faith is all that is
wanted, why are we seeking the blessing which God places within reach of our
faith? When duty is quite clear, why hesitate to perform it and make prayer an
excuse for our delay?
The question should be asked of all who pray, "Wherefore criest thou unto me?"

I. SOMETIMES THE ANSWER WILL BE VERY UNSATISFACTORY.
1. Because I was brought up to do so. Some have perpetrated gross hypocrisy
through repeating forms of prayer which they learned in childhood. We have
heard of one who prayed for his father and mother in his old age (John 9:24).
2. It is a part of my religion. These pray as a Dervish dances or a Fakir holds his
arm aloft; but they know nothing of the spiritual reality of prayer (Matt. 6:7).
3. It is a right thing to do. So indeed it is if we pray aright; but the mere
repetition of pious words is vanity (Isa. 29:13).
4. I feel easier in my mind after it. Ought you to feel easier? May not your
formal prayers be a mockery of God and so an increase of sin (Isa. 1:12-15;
Ezek. 20:31)?
5. I think it meritorious and saving. This is sheer falsehood, and a high offence
against the merit and sacrifice of the Lord Jesus.
II. SOMETIMES THE ANSWER WILL BETRAY IGNORANCE.
1. When it hinders immediate repentance. Instead of quitting sin and mourning
over it, some men talk of praying. "To obey is better than sacrifice" and better
than supplication.
2. When it keeps from faith in Jesus. The gospel is not "pray and be saved"; but
"believe on the Lord Jesus Christ and thou shalt be saved" (Matt. 7:21; John
6:47).
3. When we suppose that it fits us for Jesus. We must come to him as sinners,
and not set up our prayers as a sort of righteousness (Luke 18:11, 12).
4. When we think that prayer alone will bring a blessing.

III. SOMETIMES THE ANSWER WILL BE QUITE CORRECT.
1. Because I must. I am in trouble, and must pray or perish. Sighs and cries are
not made to order, they are the irresistible outbursts of the heart (Ps. 42:1; Rom.
8:26).
2. Because I know I shall be heard, and therefore I feel a strong desire to deal
with God in supplication. "Because he hath inclined his ear unto me, therefore
will I call upon him" (Ps. 116:2).
3. Because I delight in it: it brings rest to my mind, and hope to my heart. It is a
sweet means of communion with my God. "It is good for me to draw near to
God" (Ps. 73:28).
4. Because I feel that I can best express the little faith and repentance I have by
crying to the Lord for more.
5. Because these grow as I pray. No doubt we may pray ourselves into a good
frame if God the Holy Ghost blesses us.
6. Because I look for all from God, and therefore I cry to him (Ps. 62:5). He will
be enquired of by us (Ezek. 36: 37).
Where must those be who depend upon their own prayers?
What are those who live without prayer
What are those who can give no reason for praying, but
superstitiously repeat words without heart?
 10. Who Is on the Lord's Side?
Then Moses stood in the gate of the camp, and said, Who is on the Lord's side?
let him come unto me. And all the sons of Levi gathered themselves together unto
him. Exodus 32:26
ISRAEL had rebelled against Jehovah, and had set up the golden calf. Moses
appeared among them, and in great wrath threw down their idol and rebuked
Aaron. The people were awe-struck by the presence of the servant of the Lord,
and sought their tents, save only a number of the more hardened who brazened it
out. Moses, feeling that this great rebellion must be crushed and punished,
summoned the faithful to his standard, and those who came were of the tribe of
Levi. These, with stern fidelity, fulfilled their mission, and hence were made
teachers of Israel for ever. Decision is that which the Lord looks for in his
ministers, and when he sees it he will reward it. Remember the blessing of Levi,
in Deuteronomy 33. "And of Levi he said, Let thy Thummin and thy Urim be
with thy holy one, whom thou didst prove at Massah, and with whom thou didst
strive at the waters of Meribah; Who said unto his father and to his mother, I
have not seen him; neither did he acknowledge his brethren, nor knew his own
children: for they have observed thy word, and kept thy covenant. They shall
teach Jacob thy judgments, and Israel thy law: they shall put incense before thee,
and whole burnt sacrifice upon thine altar."
All true men ought to be decided, for a dreadful conflict is going on at this
present day, and a curse will fall on neutrals.
I. THE CONFLICT, AND WHICH IS THE LORD'S SIDE.
Belief in God against Atheism and other forms of unbelief.
Scripture in opposition to false philosophy and "modern thought"
The gospel versus superstition.
Christ versus self-righteousness.
The commands of God versus self-pleasing.
Holiness and right, against sin and oppression.
II. THE LORD'S FRIENDS AND WHAT THEY MUST DO.
They must own their allegiance openly. "Consecrate yourselves today to
the Lord" (verse 29).
They should come out and rally to the standard: "Who is on the Lord's
side? let him come unto me." We do this by open union with the church,
by boldly rebuking sin, by testifying for truth, by not conforming to the
world, and by conforming to Christ our Lord (2 Cor. 8:5).
 They must be willing to be in a minority: one tribe against eleven, if
need be.
They must become aggressive. "Put every man his sword by his side"
(verse 27).
Their zeal must overmaster nature's ties. "Neither did he acknowledge
his brethren? etc., (Deut. 33:9).
They must do what they are bidden. "And the children of Levi did
according to the word of Moses" (Exod. 32:28).
III. THE LORD'S HOST AND ITS ENCOURAGEMENTS.
Their cause is that of right and truth. A good cause is a firm foundation
and a powerful stimulus of velour.
It is the cause of the Almighty God. "They have observed thy word, and
kept thy covenant" (Deut. 30:9).
Christ himself is our Captain. Who can hesitate with such a Chieftain?"
A leader and commander for the people" (Isa. 55:4).
The Angels are with us. Horses of fire and chariots of fire are round
about the Lord's servants (2 Kings 6:17).
Thousands of the best of men have been on this side (Heb. 12:1).
It is the side of conscience, and of a clean heart.
It is that side of the warfare which ends in heaven and victory, world
without end (Rev. 19:14).
IV. THE QUESTION OF THE TEXT, AND PROPOSALS FOR
ENLISTMENT.
Take the shilling: by faith receive the promise.

Put on the colors: by confessing Christ openly in baptism.

Submit to drill: be willing to learn, and yield to discipline.
Put on the regimentals: wear the garments of holiness, the livery of love,
the whole armor of God (Eph. 6:13-18).
Gird on your sword: "The sword of the Spirit, which is the word of God"
Enter on civil war first. Wage war within your own soul. Slay sin,
conquer self, cast down high looks, etc.
March to the field. Fight with falsehood, superstition, cruelty,
oppression, drunkenness, uncleanness, and sin of every sort, anywhere
and everywhere.
 11. Laying the Hand on the Sacrifice
He shall lay his hand upon the head of the sin offering. Leviticus 4:29
Here we have an emblem of the way in which a sacrifice becomes available for
the offerer. The same ceremony is commanded in verses 4, 15, 24, and 33, and in
other places: it is therefore important and instructive.
The question with many souls is how to obtain an interest in Christ so as to be
saved by him. Never could a weightier question be asked.
It is certain that this is absolutely needful; but alas, it has been fearfully
neglected by many. In vain did Christ die if he is not believed in.
It ought to be attended to at once.
The text gives us a pictorial answer to the question, How can Christ's sacrifice
become available for me?
Let us learn—
I. THE INTENT OF THE SYMBOL
1. It was a confession of sin: else no need of a sin offering.
To this was added a confession of the desert of punishment, or why
should the victim be slain?
There was also an abandonment of all other methods of removing sin.
The hands were empty, and laid alone upon the sin offering.
Do this at the cross; for there alone is sin put away.
2. It was a consent to the plan of substitution.
Some raise questions as to the justice and certainty of this method of
salvation; but he who is to be saved does not so, for he sees that God
himself is the best judge of its rightness, and if he is content we may
assuredly be so.
Substitution exceedingly honours the law, and vindicates justice.
There is no other plan which meets the case, or even fairly looks at it.
Man's sense of guilt is not met by other proposals.
But this brings rest to the most tender conscience.
"What if we trace the globe around,
And search from Britian to Japan,
There shall be no religion found
So just to God, so safe to man"

3.It was an acceptance of the victim.
 Jesus is the most natural substitute, for he is the second Adam, The second

head of the race; the true idea of man.
He is the only person able to offer satisfaction, having a perfect
humanity united with his Godhead.
He alone is acceptable to God; he may well be acceptable to us.
4. It was a believing transference of sin.
By laying on of hands sin was typically laid on the victim.
It was laid there so as to be no longer on the offerer.
5. It was a dependence-leaning on the victim.
Is there not a most sure stay in Jesus for the leaning heart?

Consider the nature of the suffering and death by which the atonement
was made, and you will rest in it.
Consider the dignity and worth of the sacrifice by whom the death was
endured. The glory of Christ's person enhances the value of his
atonement (Heb. 10:5-10).
Remember that none of the saints now in heaven have had any other
atoning sacrifice. "Jesus only" has been the motto of all justified ones.
"He offered one sacrifice for sins for ever" (Heb. 10:12).
Those of us who are saved are resting there alone; why should; not you,
and every anxious one?
SIMPLICITY OF THE SYMBOL.
1. There were no antecedent rites. The victim was there, and hands were laid on
it: nothing more. We add neither preface nor appendix to Christ: he is Alpha and
Omega.
2. The offerer came in all his sin. "Just as I am." It was to have his sin removed
that the offerer brought the sacrifice: not because he had himself removed it.
3. There was nothing in his hand of merit, or price.
4. There was nothing on his hand. No gold ring to indicate wealth; no signet of
power; no jewel of rank. The offerer came as a man, and not as learned, rich, or
honorable.
5. He performed no cunning legerdemain with his hand. By leaning upon it he
took the victim to be his representative; but he placed no reliance upon
ceremonial performances.
6. Nothing was done to his hand. His ground of trust was the sacrifice, not his
hands. He desired his hand to be clean, but upon that fact he did not rest for
pardon.
Come then, dear hearer, whether saint or sinner, and lean hard upon Jesus. He
taketh away the sin of the world. Trust him with your sin, and it is for ever put
away. Put forth now your hand, and adopt the expiation of the redeeming Lord
as your expiation.

 12. Against Murmuring
And when the people complained, it displeased the Lord: and the Lord heard it;
and his anger was kindled; and the fire of the Lord burnt among them, and
consumed them that were in the uttermost parts of the camp. Numbers 11:1
Reherse the historical fact. Observe how the mischief began in the outskirts
among the mixed multitude, and how the fire of the Lord burned in the uttermost
parts of the camp. The great danger of the church lies in her camp-followers or
hangers-on: they infect the true Israel. Hence the need of guarding the entrance
of the church, and keeping up discipline within it. Grumbling, discontent,
ungrateful complaining — these are grievous offences against our gracious God.
We shall consider the subject in a series of observations.
I. A DISSATISFIED SPIRIT CAUSES DISPLEASURE TO THE LORD.
1. This we might infer from our own feelings, when dependents, children,
servants, or receivers of alms are always grumbling. We grow weary of them,
and angry with them.
2. In the case of men towards God it is much worse for them to murmur, since
they deserve no good at his hands, but the very reverse. "Wherefore doth a living
man complain, a man for the punishment of his sins" (Lam. 3:39; Ps. 103:10)?
3. In that case also it is a reflection upon the Lord's goodness, wisdom, truth,
and power. See the complaint in verses 4-6.
4. The evil lusting which attends the complaining proves its injurious character.
We are ready for anything when we quarrel with God (1 Cor. 10:5-12).
5. God thinks so ill of it that his wrath burns, and chastisement is not long
withheld. See verse 33 of this chapter, and other parts of Scripture.
II. A DISSATISFIED SPIRIT FANCIES IT WOULD FIND PLEASURE IN
THINGS DENIED IT.
Israel had manna, but sighed for fish, cucumbers, melons, onions, etc. But to set
an imaginary value upon that which we have not:
1. Is foolish, childish, pettish.
2. Is injurious to ourselves, for it prevents our enjoying what we already have.
It leads men to slander angels' food and call it "this light bread" It led Haman to
think nothing of his prosperity because a single person refused him reverence
(Esther 5:13).
3. Is slanderous towards God, and ungrateful to him.

4. Leads to rebellion, falsehood, envy, and all manner of sins.

III. A DISSATISFIED SPIRIT FINDS NO PLEASURE FOR ITSELF
EVEN WHEN ITS WISH IS FULFILLED.
The Israelites had flesh in superabundance in answer to their foolish prayers,
but:
1. It was attended with leanness of soul (Ps. 106:15).
2. It brought satiety;-"until it come out at your nostrils, and it be loathsome
unto you" (verse 20).
3. It caused death. He "slew the fattest of them" (Ps. 78:31).
4. It thus led to mourning on all sides. Kibroth Hattaavah, or, "the graves of
lust" was the name of this station (verse 34).
IV. A DISSATISFIED SPIRIT SHOWS THAT THE MIND NEEDS
REGULATING.
Grace would put our desires in order, and keep our thoughts and affections in
their proper places, thus:
1. Content with such things as we have (Heb. 13:5).
2. Towards other things moderate in desire. "Give me neither poverty nor
riches" (Prov. 30:8).
3. Concerning earthly things which may be lacking, fully resigned. "Not as 1
will, but as thou wilt" (Matt. 26:39).
4. First, and most eagerly, desiring God. "My soul thirsteth for God" etc., (Ps.
42:2).
5. Next, coveting earnestly the best gifts (1 Cor. 12:31).
6. Following ever in love the more excellent way (1 Cor. 12:31 ).
 13. Man's Extremity, God's Opportunity
For the Lord shall judge his people, and repent himself for his servants, when he
seeth that their power is gone, and there is none shut up or left. Deut. 32:36
To ungodly men the time of their fall is fatal; there is no rising again for them.
They mount higher and higher upon the ladder of riches; but at last they can
climb no higher, their feet slide, and all is over. This calamity hasteneth on. "To
me belongeth vengeance, and recompense; their foot shall slide in due time: for
the day of their calamity is at hand, and the things that shall come upon them
make haste" (verse 35).
But it is not so with three characters of whom we will now speak: they are
judged in this world that they may not be condemned hereafter (1 Cor. 11:32).
Of each of them it may be said, "Though he fall, he shall not be utterly cast
down" (Ps. 37:24).
I. THE LORD'S OWN CHURCH.
1. A church may be sorely tried, "power gone, none left."
By persecution the faithful may be cut off (Ps. 107:39).
By removals, death, poverty, a church may be depleted to a painful
extent (Isa. 1:8-9).
Through the lack of a faithful ministry, there may be no increase; and
those who remain may grow feeble and dispirited.
By general falling off of hearers, members, etc., a church may besorely
distressed. Various circumstances may scatter a people, such as internal
dissension, pestilent heresy, and lack of spiritual life. Where there is no
spiritual food hungry souls find no home (Job 15:23).
2. But it may then cry to God.
If indeed his people, the covenant stands, and he will judge them.
If still his servants, the bond holds on his side, and he will repent
himself for them.
His eye is ever upon them, and their eye should be up to him.
3. He will return and revive his own church. He who killed will make alive
(verse 39). He pities his children when he sees them broken down under their
sorrows.
4. Meanwhile the trial is permitted:
To find out his servants and drive out hypocrites (Isa. 33:14).
To test the faith of sincere saints, and to strengthen it.
To manifest his own grace by supporting them under the trying times,
 and by visiting them with future blessing.
To secure to himself the glory when the happier days are granted.
II. THE TRIED BELIEVER.
1. His power may be gone. Personally he becomes helpless. Bodily health fails,
prudence is baffled, skill is taken away, courage sinks, even spiritual force
departs (Lam. 3:17-18).
2. His earthly help may fail. "There is none shut up or left)' A man without a
friend moves the compassion of God.
3. He may be assailed by doubts and fears, and hardly know what to do with
himself (Job 3:23-26). In all this there may be chastisement for sin. It is so
described in the context.
4. His hope lies in the compassion of God: he has no pleasure in putting his
people to grief. "He will turn again, he will have compassion" (Mic. 7:19). Such
sharp trials may be sent because:
Nothing less would cure the evil hidden within (Isa. 27:9).
Nothing less might suffice to bring the whole heart to God alone.
Nothing less might affect the believer's future life (Isa. 38:16).
Nothing less might complete his experience, enlarge his acquaintance
with the Word, and perfect his testimony for God.
III. THE CONVINCED SINNER.
He is cleaned out of all that wherein he prided himself.
1. His self-righteousness is gone. He has no boasting of the past, or self-trust
for the future (Job 9:30-31).
2. His ability to perform acceptable works is gone. "Their power is gone."
"Dead in trespasses and sins" (Eph. 2:1 ).
3. His secret hopes which were shut up are now all dead and buried.
4. His proud romantic dreams are gone (Isa. 29:8).
5. His worldly delights, his bold defiance, his unbelief, his big talk, his
carelessness, his vain confidence, are all gone.
6. Nothing is left but the pity of God (Ps. 103:13).
When the tide has ebbed out to the very uttermost, it turns.
The Prodigal had spent all before he returned.
Empty-handed sinners are welcome to the fullness of Christ.
Since the Lord repents of the sorrows of the desponding, they may well
take heed and repent of their sins.
 14. Moral Inability
And Joshua said unto the people, Ye cannot serve the Lord. Joshua 24:19
In answer to Joshua's challenge, the people had said, "We will serve the Lord,
for he is our God." But Joshua knew them too well to trust them, and reminded
them that they were undertaking, what they could not perform. They did not
believe him, but cried, "Nay, but we will serve the Lord"; but their after history
proved the truth of Joshua's warning. God's word knows us better than we know
ourselves. God's omniscience sees each part of our being as an anatomist sees
the various portions of the body, and he therefore knows our moral and spiritual
nature most thoroughly. A watchmaker is the best judge of a watch; and he who
made man has the best knowledge of his condition and capacity. Let us dwell
upon his verdict as to human ability.
I. THE CERTAINTY OF THE TRUTH THAT UNRENEWED MEN
CANNOT SERVE GOD.
It is not a physical but a moral inability, and this is not in their nature, but in
their fallen nature; not of God, but of sin. It may be said that they could serve
God if they liked; but in that "if" lies the hinge of the whole question. Man's
inability lies in the want of moral power so to wish and will as actually to
perform. This leaves him with undiminished responsibility; for he ought to be
able to serve God, and his inability is his fault (Jer. 13:23).
1. The nature of God renders perfect service impossible to depraved men. "Ye
cannot serve the Lord, for he is a holy God, he is a jealous God." See context.
2. The best they could render as unrenewed men would lack heart and intent,
and therefore must be unacceptable. Without love and faith men cannot please
God. What are the prayers, alms, and worshippings of a Christless soul (Isa.
1:15)?
3. The law of God is perfect, comprehensive, spiritual, far-reaching: who can
hope to fulfill it? If a look may commit adultery, who shall in all points keep the
law (Matt. 5:28)?
4. The carnal mind is inclined to self-will, self-seeking, lust, enmity, pride, and
all other evils. "It is not subject to the law of God, neither indeed can be" (Rom.
8:7).
5. Let men try to be perfectly obedient. They will not try it. They argue for their
ability, but they are loth enough to exert it.
II. THE DISCOURAGEMENT WHICH ARISES FROM THIS TRUTH.
It is alleged that this will drive men to despair, and our reply is that the kind of
despair to which it drives men is most desirable and salutary.
1. It discourages men from an impossible task.
They might as well hope to invent perpetual motion as to present a perfect
obedience of their own, having already sinned. If a man should try to hold up a
ladder with his own hand, and at the same time climb to the top of it, he would
have less difficulty than in causing his evil nature to attain to holiness.
2. It discourages from a ruinous course.
Self-righteousness is a deadly thing; it is a proud refusal of mercy, and a
rebellion against grace. Self-confidence of any sort is the enemy of the Savior.
3. It discourages reliance upon ceremonies or any other outward religiousness,
by assuring men that these cannot suffice.
4. It discourages from every other way of self-salvation, and thus shuts men up
to faith in the Lord Jesus. Nothing better can befall them (Gal. 2:22-23).
III. THE NECESSITIES OF WHICH WE ARE REMINDED BY THIS
TRUTH.
Unregenerate men, before you can serve God you need:
A new nature, which only the Spirit of God can create in you: the old
man cannot serve the Lord. An impure fountain must pour out foul
streams. The tree must be made good, or the fruit will not be good.
Reconciliation. How shall an enemy serve his king? There must be
forgiveness, friendship, mutual delight. God and you must be made
friends through the Mediator, or else you cannot be the servant of God.
Acceptance. Till you are accepted, your service cannot please God. Only
a perfect righteousness can make you accepted of a holy and jealous
God; and none but Jesus can give you a complete justification.
Continued aid. This you must have to keep you in the way when once
you are in it (1 Sam. 2:9; Jude 24:25).
If you cannot serve God as you are, yet trust him as he manifests himself
in Christ Jesus; and do this just as you are.
This will enable you to serve him on better principles.
This change of your nature will be effected by the Holy Spirit, who will
come and dwell in you.
This will fit you for heaven, where "his servants shall serve him."

 15. The Faithful Olive Tree
But the olive tree said unto them, Should I leave my fatness, wherewith by me
they honor God and man, and go to be promoted over the trees? Judges 9:9
THE fable teaches that temptations will come to us all, however sweet, or useful,
or fruitful, even as they came to the fig, the olive, and the vine. These
temptations may take the shape of proffered honors; if not a crown, yet some
form of preferment or power may be the bribe. The trees were under God's
government and wanted no king; but in this fable they "went forth" and so
quitted their true place. Then they sought to be like men, forgetting that God had
not made them to be conformed to a fallen race. Revolting themselves, they
strove to win over those better trees which had remained faithful.
No wonder they chose the olive, so rich and honored; for it would give their
kingdom respectability to have such a monarch; but the olive wisely declined,
and gave its reason.
I. APPARENT PROMOTIONS ARE NOT TO BE SNATCHED AT.
The question is to be asked, Should I? Let us never do what would be
unbecoming, unsuitable, unwise (Gen. 39:9).
Emphasis is to be laid on the I Should I? If God has given me peculiar gifts or
special grace, does it become me to trifle with these endowments? Should I give
them up to gain honor for myself (Neh. 6:11)?
A higher position may seem desirable, but would it be right to gain it by
such cost (Jer. 45:5)?
It will involve duties and cares. "Go up and down among the trees"
implies that there would be care, oversight, traveling, etc.
These duties will be quite new to me; for, like an olive, I have been
hitherto planted in one place. Should I run into new temptations, new
difficulties, etc., of my own wanton will?
Can I expect God's blessing upon such strange work? Put the question in
the case of wealth, honor, power, which are set before us. Should we
grasp at them at the risk of being less at peace, less holy, less prayerful,
less useful?
II. ACTUAL ADVANTAGES ARE NOT TO BE TRIFLED WITH.
"Should I leave my fatness?" I have this great boon, should I lightly lose
it?
It is the greatest advantage in life to be useful both to God and man "By
me they honor God and man." We ought heartily to prize this high
 privilege.
To leave this for anything which the world can offer would be great loss.
"Will a man leave the snow of Lebanon?" etc., (Jer. 18:14; 2:13).
Our possession of fatness meets the temptation to become a king. We
are happy enough in Christ, in his service, with his people, and in the
prospect of the reward. We cannot better ourselves by the move; let us
stay as we are.
We may also meet it by the reflection.
That the prospect is startling — "Shall I leave my fatness?" For an olive
to do this would be unnatural: for a believer to leave holy living would
be worse (John 6:68).
That the retrospect would be terrible--"leave my fatness." What must it
be to have left grace, and truth, and holiness, and Christ? Remember
Judas.
That even an hour of such leaving would be a loss. What would an olive
do even for a day if it left its fatness?
That it would all end in disappointment; for nothing could compensate
for leaving the Lord. All else is death (Jer. 17:13).
That to abide firmly and reject all baits is like the saints, the martyrs,
and their Lord; but to prefer honor to grace is a mere bramble folly.
III. TEMPTATION SHOULD BE TURNED TO ACCOUNT.
Let us take deeper root. The mere proposal to leave our fatness should
make us hold the faster to it.
Let us be on the watch that we lose not our joy, which is our fatness. If
we would not leave it, neither can we bear that it should leave us.
Let us yield more fatness, and bear more fruit: he who gains largely is
all the further removed from loss. The more we increase in grace the less
are we likely to leave it.
Let us feel the more content, and speak the more lovingly of our
gracious state, that none may dare to entice us. When Satan sees us
happily established he will have the less hope of overthrowing us.
 16. Ruth Deciding for God
And Ruth said, Entreat me not to leave thee, or to return from following after
thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy
people shall be my people, and thy God my God. Ruth 1:16
This is a brave, outspoken confession of faith, and it is made by a woman, a
young woman, a poor woman, a widow woman, a foreigner. Her mother-in-law
ought to have been cheered, notwithstanding her sharp afflictions, because her
great temporal loss was accompanied by a greater spiritual gain. She lost her
home in Moab, but found the soul of her daughter. Naomi's return to her true
place brought Ruth to a decision: when Christians become consistent, their
children and friends frequently become converted.
I. AFFECTION FOR THE GODLY SHOULD INFLUENCE US TO
GODLINESS.
Many forces combine to effect this: —
1. There is the influence of companionship. We ought to be affected by godly
people more than we are by the wicked, since we should lend ourselves to their
influence.
2. The influence of admiration. Imitation is the most sincere praise: what we
favor we follow. Let us therefore copy the saints.
3. The influence of instruction. When we learn from a teacher we are affected
by him in many ways. Instruction is a kind of formation.
4. The influence of reverence. Those who are older, wiser, and better than we
are create in us a profound respect, and lead us to follow their example.
5. The influence of desire to cheer them. This should lead many of us to be
attentive to the word, willing to go with Christian friends to worship, and happy
to hearken to their conversation; for we know that this will greatly please them.
6. The influence of fear of separation. It will be an awful thing to be eternally
divided from the dear ones who seek our salvation; it is even painful to have to
leave them at the Lord's Table, when they partake and we do not.
II. RESOLVES TO GODLINESS WILL BE TESTED.
1. By the poverty of the godly and their other trials. Naomi was penniless, but
Ruth said, "Entreat me not to leave thee." Poor saints are often despised saints,
and young people are apt to decline the religion of the poor.
2. By counting the cost. You yourself will have to come out from your friends,
as Ruth did. You will have to share the lot of God's people, as Ruth shared with
Naomi (Heb. 11:24-26).
 3. By the drawing back of others. Orpah turned back with a kiss, as many do
who promised well for a time. The return of Pliable must not discourage
Christian.
4. By the duties involved in religion. Ruth must work in the fields. Some proud
people will not submit to the rules of Christ's house, nor to the regulations which
govern the daily lives of believers.
5. By the apparent coldness of believers. Naomi does not persuade her to keep
with her, but the reverse. She was a prudent woman, and did not wish Ruth to
come with her by persuasion, but by conviction.
6. By the silent sorrow of some Christians. Naomi said, "Call me not Naomi,
but call me Bitterness" Persons of a sorrowful spirit there always will be; but this
must not hinder us from following the lord.
III. SUCH GODLINESS MUST MAINLY LIE IN THE CHOICE OF GOD.
1. This is the believer's distinguishing possession. "Thy God shall be my God."
2. His great article of belief. "I believe in God"
3. His ruler and lawgiver. "Make me to go in the path of thy commandment"
(Ps. 119:38).
4. His instructor. "Teach me thy way, O Lord" (Ps. 28:2).
5. His trust and stay. See Ruth 2:12. "This God is our God for ever and ever, he
will be our guide even unto death" (Ps. 48:14).
IV. BUT IT SHOULD INVOLVE THE CHOICE OF HIS PEOPLE. "Thy
people shall be my people"
They are ill spoken of by the other kingdom.
Not all we could wish them to be.
Not a people out of whom much is to be gained.
But Jehovah is their God, and they are his people.
Our eternal inheritance is part and parcel of theirs.
A near kinsman is among them. The true Boaz is willing to take us to
himself, and to redeem our inheritance.
Let us make deliberate, humble, firm, joyful, immediate choice for God
and his saints; accepting their lodging in this world, and going with
them whither they are going.
What say our hearers to this? Will you cling to your godly relatives? Or
do you now take another road, and so choose an end far removed from
theirs?
 17. The Battle Is the Lord's
And all this assembly shall know that the Lord saveth not with sword and
spear: for the battle is the Lord's and he will give you into our hands. I
Samuel 17:47
Here are always two ways of handling the same doctrine. The truth in the text
may be used as a narcotic or as a stimulant. Some are so wicked as to say that if
it be the Lord's battle, we are excused from fighting: as if, seeing the harvest is
the Lord's, we might justly refuse to sow or reap, We see how David used this
truth: it fired his soul and nerved his arm. We are all battling on one side or the
other, and the worst of all are those who boast their neutrality. To the Christian
man these words are so true that he may emblazon them on his banner, and write
them as the headline of "the book of the wars of the Lord"
I. THE GREAT FACT: "The battle is the Lord's"
1. Inasmuch as it is for truth, right, holiness, love, and all those things which
the Lord loves, the battle is the Lord's (Ps. 45:4).
2. His name and glory are the object of it. It is his honor to see righteousness
established in the earth. The gospel greatly glorifies God: men strike at the
divine honor when they oppose it, and the Lord will vindicate his own name;
thus our conflict becomes God's battle (Isa. 40:5).
3. We fight only by his power. The Holy Ghost is our strength; we can do
nothing without the Lord: hence the battle is his in the highest degree (2 Chron.
13:12; 20:12).
4. He has bidden us fight. At our monarch's bidding we go upon this warfare.
We are not free-lances on our own account, but warriors under his command (1
Tim. 6:12).
5. He has bound himself to fight this battle. The reward promised to his Son,
the covenant of grace, and the distinct pledges of his word, make it his battle.
His fidelity is engaged to cause the Lord Jesus to divide the spoil with the strong.
He must bruise Satan under our feet shortly (Rom. 16:20).
6. When the battle is fully won, the glory will be unto the Lord alone (Ps. 98:1).
"He hath triumphed gloriously" (Exod. 15:1).
II. ITS INFLUENCE ON OUR MINDS.
1. We make light of opposition. Who can stand against the Lord?
2. We are not cowed by our weakness. "When I am weak then am I strong" The
Lord will make us mighty in his own fight.
3. We throw ourselves into the work heartily. We owe so much to the Lord
Jesus that we must fight for him (1 Cor. 16:13).
4. We choose the best weapons. We dare not fire the Lord's cannons with the
devil's powder. Love, truth, zeal, prayer, and patience should be at their best in
God's battle (2 Cor. 10:4).
5. We are confident of victory. Can the Lord be defeated? He vanquished
Pharaoh, and he will do the same with Satan in due season (1 Cor. 15:25).
III. LESSONS IN CONNECTION WITH IT.
Make it God's cause. Never let it sink into a selfish matter.
By your motive. Aim at his glory only. Keep clear of all sinister designs.
By your method. Contend for the faith as Jesus would have contended,
and not in a way which the Lord would disapprove.
By your faith. Can you not trust God to fight his own battles?
Do not forget that it is the Lord's cause.
Or you will bring self into it.
You will begin to judge the conflict; and as it is on too huge a scale for
human comprehension, you will fall into many errors, expecting defeat
where victory is sure, or hoping for success in ways which lead to
disaster.
You will be enervated by fear, for the battle must end in your
destruction if the Lord's hand be not with you.
Since it is his battle:
Be happy if personally defeated; for Jesus is still highly exalted.
Be calm and confident always; for there cannot be the smallest cause for
fear as to the ultimate issue. "In quietness and in confidence shall be
your strength" (Isa. 30:15).
This assembly does know that the battle is the Lord's. Does it not? Are all in this
assembly on the conquering side? Why not look to him who is himself our
salvation? He needs not our sword or spear; but will himself deliver those who
trust in him.

 18. Love Plighting Troth
Then Jonathan and David made a covenant, because he loved him as his own
soul. I Samuel 18:3
And Jonathan caused David to swear again, because he loved him; for he loved
him as he loved his own soul. I Samuel 20:17
Why so many sermons on Jonah, and so few on Jonathan? Are the cross-grained
more worthy of study than the gentle and generous? This noble prince counted it
his joy to further the interests of the man who was to be preferred before him.
There was something very beautiful in Jonathan, and this came out in his
unselfish, magnanimous love of David. How much more beauty is there in the
unparalleled love of Jesus to us poor sinners!
I. GREAT LOVE DESIRES TO BIND ITSELF TO THE BELOVED ONE.
"Jonathan and David made a covenant, because he loved him"
The covenant was made, not so much because of their mutual love, but
because Jonathan loved David. "Thy love to me was wonderful, passing
the love of women" (2 Sam. 1:26).
1. Jesus bound himself to us by covenant bonds. He undertook the charge of us
as our Surety in the covenant of grace.
He entered into our nature to represent us, thus becoming the second
Adam (1 Cor. 15:47).
He pledged himself to redeem us with the sacrifice of himself. "He
loved me, and gave himself for me" (Gal. 2:20).
He took us into union with himself. "For we are members of his body, of
his flesh, and of his bones" (Eph. 5:30).
He has bound up our future lives with his own. "Your life is hid with
Christ in God" (Col. 3:3). "Because I live, ye shall live also" (John
14:19) "Father, I will that they also whom thou hast given me be with
me where I am" (John 17:24) "Ye in me and I in you" Seven golden
words.
He has made us share in all that he has, changing garments with us, as in
this narrative (1 Sam. 18:4).
He could not come nearer to us, or he would.

In all these covenant deeds he proves his perfect love.
2. Jesus would have us bound to him on our part: therefore he would, have us,
Submit ourselves to the saving power of his love.
 Love him for his great love; even as David loved Jonathan.
Own that we are his by choice, purchase, and power; and do this
deliberately and solemnly, as men make a covenant.
Join ourselves to his people; for he reckons them to be himself.
Show kindness to all who are his, for his sake; even as David was good
to Mephibosheth (2 Sam. 9).
More and more merge our interests in his, and find our gain in
advancing his honor (2 Cor. 5:14-15). "Bound in the bundle of life with
the Lord thy God" (1 Sam. 25:29). What an expression! Yet how true!
3. If this be our Lord's desire, shall we not fulfill it?
Let the bonds be mutual and indissoluble (Song of Sol. 2:16).
Let us accept the priceless gifts of the Prince, and then give ourselves to
him without reserve.
Let us love him as we love ourselves, for he loved us better than himself
(Matt. 27:42).
Let this be a time of love, a season for renewing our vows, a time of
fuller self-merging into Jesus (Gal. 2:20).
II. GREAT LOVE DESIRES RENEWED PLEDGES FROM ITS OBJECT.
"Jonathan caused David to swear again"
Not out of selfishness, but from a sacred jealousy. "The Lord thy God is
a jealous God." See also Song of Solomon 8:6.
It is the only return love can receive. We can love Jesus, we can do no
more. "O love the Lord, all ye his saints" (Ps. 31:23).
It is for our highest benefit. Bound to the horns of the altar we are free.
Wedded to Christ we are blessed.
We are so chill already that we have need to renew the flame of
affection with flesh coals of loving communion.
We are so tempted and assailed that the more solemnly and the more
often we renew our vows, the better for us.
We are most unhappy if drawn aside: every backsliding is misery,
Therefore, let us be bound firmly to our Lord.
Hence he invites us to new pledges (Song of Sol. 9:8).
Our first surrender was attended with a solemn dedication.
Our baptism was his own appointed token of our being one with him in
his death, burial, and resurrection (Rom. 6:4).
Our communions should be hallowed renewals of our covenant:
"Let every act of worship be,
Like our espousals, Lord, to thee;
 Like the dear hour when from above,
We first received thy pledge of love.
Our restorations from sickness ought to be remembered with special
praise, and we should pay our vows in the presence of the Lord's people
(Ps. 116:8, 14).
Our flesh conditions should be attended with extraordinary devotion.
Removal, promotion, marriage, birth of children, death of relatives, etc.,
are notable seasons for rededication.
Our times of spiritual revival, when we are full of hearty fellowship with
the Lord and his saints, should be new departures.
Come and let us renew our loves at this good hour.
Let us get alone, and express our pure desires before our well-beloved,
when only he can hear.
Let us think of some special act of devotion by which to express our
affection, and let us carry it out at once. Have we no alabaster box Can
we not wash the Beloved's feet, and kiss them with reverent affection

 19. David's Spoil
This is David's spoil. I Samuel 30:20
We see in David a type of the Lord Jesus, in his conflicts and victories, and as in
a thousand things beside, so also in the spoil. To him as a warrior against evil the
spoils of war belong. Jehovah saith, "I will divide him a portion with the great;
and he shall divide the spoil with the strong" (Isa. 53:12). We may say of him,
"Thou art more glorious and excellent than the mountains of prey" (Ps. 76:4).
I. ALL THE GOOD THAT WE ENJOY COMES TO US THROUGH
JESUS. All that we held under the law the spoiler has taken.
By our own efforts we can never gain what we have lost.
Our great Leader has made us share the spoil.
1. It was for David's sake that God gave success to the hosts of Israel.
2. It was under David's leadership that they won the battle.
Even thus is Jesus the Captain of our salvation (Heb. 2:10).
Within us he has wrought a great deliverance. He has overcome the
strong man, taken from him all his armor, and divided his spoils (Luke
11:22). He can say with Job, "I plucked the spoil out of his teeth" (Job
29:17).
We had lost all by sin, but Jesus has restored it: "Then I restored that
which I took not away" (Ps. 69:4). "David recovered all that the
Amalekites had carried away" (verse 18).
Our very selves were captive; he has set us free."David rescued his two
wives. And there was nothing lacking to them, neither small nor great,
neither sons nor daughters, neither spoil, nor anything that they had
taken to them" (verses 18-19).
Our eternal heritage was forfeited; he has redeemed it (Eph. 1:14). The
prey is taken from the mighty. "David recovered all."
Our enemies have been made to enrich us, and to glorify his name.
"Having spoiled principalities and powers, he made a show of them
openly, triumphing over them in it" (Col. 2:15). Now is fulfilled the
promise,"They that spoil thee shall be a spoil" (Jer. 30:16).
II. THAT WHICH IS OVER AND ABOVE WHAT WE LOST BY SIN
COMES BY JESUS. "And David took all the flocks and the herds, which they
drave before those other cattle, and said, This is David's spoil" (verse 20).
As Jesus has made us more safe than we were before the fall, so has he
also made us more rich.
1. The exaltation of humanity to kinship with God. This was not ours at the
first, but it is acquired for us by the Lord Jesus.
Election, sonship, heirship, spiritual life, union to Christ, espousal to Jesus,
fellowship with God, and the glory of the future wedding-feast--all these are
choice spoils.
2. The fact that we are redeemed creatures, for whom the Creator suffered, is an
honor belonging to none but men, and not to men except through Jesus Christ
(Heb. 2:16).
As ransomed persons we are bound to our Redeemer by special ties. "Ye are
not your own, for ye are bought with a price" (1 Cor. 6:19-20).
3. Our singular condition as creatures who have known sin, and have been
delivered from it, comes by our Lord Jesus Christ. Our perfection will be that of
voluntary agents, who will for ever abhor the evil from which they have been
saved, and love the good unto which they have been wedded by the grace of
God. This belongs not to the angels.
Never did angels taste above
Redeeming grace and dying love.
4. Our resurrection, which is a gem not found in the crown of seraphs, comes
by our risen Lord (2 Cor. 4:14).
5. Our relation to God, and yet to materialism, is another rare gift of Jesus. We
are kings and priests unto God on behalf of the universe; the sanctification of
mind and matter is consummated in our favored persons.
6. Our manifestation of the full glory of the Lord. Our experience will declare
to all intelligent beings the choicest wisdom, love, power, and faithfulness of
God (Eph. 3:10).
Truly all these things make us cry, "I rejoice at thy word, as one that findeth
great spoil" (Ps. 119:162).
III. THAT WHICH WE WILLINGLY GIVE TO JESUS MAY BE
CALLED HIS SPOIL.
l. Our hearts are his alone for ever. Hence, all that we have and are belongs to
him. "This is David's spoil"--the love and gratitude of our lives (! John 9:19).
2. Our special gifts. Our tithes and dedicated things are for him. Let us give
plentifully (Mai. 3:10). Abraham gave Melchizedek the tenth of the spoil (Gen.
14:20).
3. Our homage as a Church is to him. He is Head over all things to his Church.
It is his reward to reign in Zion.
4. Our race must yet bow before him; all thrones and powers acknowledge his
supremacy. This also is our David's spoil.
Yield to Jesus now, and find in him your safety, your heaven.
What say you? Are you David's spoil?
If not, sin and Satan are spoiling you every day.

 20. Prayer Found in the Heart
For thou, O Lord of Hosts, God of Israel, hast revealed to thy servant, saying, I
will build thee an house: therefore hath thy servant found in his heart to pray
this prayer unto thee. II Samuel 7:27
How often God does for his servants what they desire to do for him! David
desired to build the Lord a house, and the Lord built him a house. When God's
servants are not accepted one way, they are another. Neither do they take it ill
that the Lord puts them off from the work upon which they had set their desires;
but they learn his will, bow before it, and praise him for it. David went in and sat
before the Lord, and offered prayer, for he felt moved in heart, so that he could
not do otherwise. When the Lord promises, we should supplicate: his giving
times should create for us special asking times.
I. HOW DID HE COME BY HIS PRAYER? He "found in his heart to pray
this prayer."
He found it, which is a sign he looked for it. Those who pray at random
will never be accepted: we must carefully seek out our prayers (Job
13:4).
In his heart-not in a book, nor in his memory, nor in his head, nor in his
imagination, nor only on his tongue (Ps. 84:2).
It is proof that he had a heart, knew where it was, could look into it, and
did often search it (Ps. 77:6).
It must have been a living heart, or a living prayer would not have been
within it.
It must have been a believing heart, or he would not have found "this
prayer" in it.
It must have been a serious heart, not flippant, forgetful, cold,
indifferent, or he would have found a thousand vanities in it, but no
prayer. Question: Would prayer be found in your heart at this time
(Hosea 7:11)?
It must have been a humble heart, for such was the prayer.
Is this the way you pray? Do you answer, "I never pray"? God grant you
may yet find it in your heart to do so.
Is this the way you pray? Do you answer, "I say my prayers"? How can
prayers which do not come fromyour heart ever reach God's heart?
II. HOW DID HIS PRAYER COME TO BE IN HIS HEART?.
Through the Lord's being there, and putting it there.
1. The Lord's own Spirit instructed him how to pray.
 By giving him a sense of need. Great blessings teach us our necessity, as
in David's case.
By giving him faith in God. When sure that God will keep his promise
we are moved to plead it.
By bringing before his mind the appropriate promise. "Thou hast
revealed; therefore hath thy servant found in his heart to pray this prayer
unto thee."
2. The Lord inclined him to pray.
It has been said that an absolute promise would render prayer needless;
whereas the first influence of such a promise is to suggest prayer. The
Lord inclined David's heart:
By warming his heart. Prayer does not grow in an ice-well.
By gladdening him with bright prospects. Prayer comes flying in by the
open window of hope.
By communing with him. When God speaks to us we are moved to
speak to him.
3. The Lord encouraged him to pray, by means of:
A promise spoken."I will build thee an house."
A promise sealed home to the heart."Thou hast revealed to thy servant."
His covenant is ordained on purpose to excite prayer. "I will yet for this
be enquired of" (Ezek. 36:37).
His former great mercy, his previous answers to our petitions, his
immutable goodness, his undiminished power, and his unquestioned
faithfulness, all lead us to pray.
His Son Jesus is an Intercessor who is always pleading with success, and
this puts it into our heart to pray.
His Holy Spirit has undertaken to help our infirmity in prayer, and this
again suggests prayer.
III. HOW MAY YOU FIND PRAYER IN YOUR HEARTS?
Look into your heart, and make diligent search.
Think of your own need, and this will suggest petitions.
Think of your ill-desert, and you will humbly cry to the Lord.
Think of the promises, the precepts, and the doctrines of truth, and each
one of these will summon you to your knees.

Have Christ in your heart, and prayer will follow (Acts 9:11).
Live near to God, and then you will often speak to him.
Do you find prayers and other holy things in your heart? Or is it full of
vanity, worldliness, ambition, and ungodliness?
Remember that you are what your heart is (Prov. 23:7).
 21. Clinging to the Altar
Joab fled unto the tabernacle of the Lord, and caught hold on the horns of the
altar .... And Benaiah came to the tabernacle of the Lord, and said unto him,
Thus saith the king, Come forth. And he said, Nay; but I will die here. — 1
Kings 2:28-30
Joab's conscience pricks him when he hears that Solomon is dealing with other
offenders.
Joab was a remorseless warrior, yet when his own turn comes he flies from
death.
Joab had little enough of religion, yet he flies to the altar when the sword
pursues him.
Joab refuses to quit his shelter, and falls slain at the altar.
Many are for running to the use of external religion when death threatens them.
Then they go to greater lengths than Scripture prescribes; they not only go to the
tabernacle of the Lord, but they must needs cling to the altar.
I. AN OUTWARD RESORT TO ORDINANCES AVAILS NOT FOR
SALVATION.
If a man will rest in external rites he will die there.
Sacraments, in health or in sickness, are unavailing as means of
salvation. They are intended only for those saved already, and will be
injurious to others (1 Cor. 11:29).
Religious observances: such as frequenting sermons, attending prayer-
meetings, joining in Bible-readings, practicing family-prayer: all these
put together cannot save a man from the punishment due to his sins.
They are good things, but the merely formal practice of them cannot
save.
Ministers. These are looked upon by some dying persons with foolish
reverence. In the hour of death resort is made to their prayers at the
bedside. Importance is attached to funeral sermons, and ceremonials.
What superstition!
Professions. These may be correct, long, reputable, and eminent; but yet
they may not be proofs of safety. Connection with the most pure of
churches would be a poor ground of trust.
Orthodoxy in doctrine, ordinances, and religious practices is much
thought of by some; but it is terribly insufficient.
Feelings. Dread, delight, dreaminess, despondency: these have, each in
 its turn, been relied upon as grounds of hope; but they are all futile.
What an awful thing to perish with your hand on the altar of God! Yet you must,
unless your heart is renewed by divine grace.
The outward altar was never intended to be a sanctuary for the guilty. Read
Exodus 21:14, where it is said of the criminal, "Thou shalt take him from mine
altar, that he may die."
II. A SPIRITUAL RESORT TO THE TRUE ALTAR AVAILS FOR
SALVATION. We will use Joab's case as an illustration.
1. His act: he "caught hold on the horns of the altar."
We do this spiritually by flying from the sword of Justice to the person
of Jesus.
And by taking hold upon his great atoning work, and thus through faith
uniting ourselves to his propitiation.
2. The fierce demand of his adversary: "Thus saith the king, Come forth!" This
is the demand of:
Unbelieving Pharisees who teach salvation by works.
Accusing Conscience within the man.
Satan, quoting Holy Scripture falsely.
3. The desperate resolve of Joab, — "Nay, but I will die here:"
This is a wise resolution, for we:
Must perish elsewhere.
Cannot make our case worse by clinging to Christ.
Have nowhere else to cling. No other righteousness or sacrifice.
Cannot be dragged away if we cling to Jesus.
Receive hope from the fact that none have perished here.
4. The assured security. "He that believeth on the Son hath ever lasting life"
(John 3:36).
If you perished trusting in Jesus your ruin would
Defeat God.
Dishonor Christ.

Dishearten Sinners from coming to Jesus
Discourage Saints, making them doubt all the promises.
Distress the Glorified, who have rejoiced over penitents, and would now
see that they were mistaken.
Come, then, at once to the Lord Jesus, and lay hold on eternal life.
 You may come; he invites you.
You should come; he commands you.
You should come now; for now is the accepted time.
 22. Consulting With Jesus
And when the Queen of Sheba heard of the fame of Solomon, concerning the
name of the Lord, she came to prove him with hard questions. I Kings 10:1
We may profitably consider the Queen of Sheba in her visit to Solomon, for she
is given as a sign to us (Matt. 12:42). Surely she came from Arabia the Happy;
but it is to be feared that many around us are dwellers in Arabia the Stony, for
their hearts are hard as rocks. Jesus is greater than Solomon in wisdom, for he
knows the Father himself, and all the riches of wisdom and knowledge are
treasured up in him. It will be to our advantage to go to Jesus with all our doubts
and troubles, and prove his love and wisdom.
I. LET US ADMIRE THE QUEEN'S MODE OF PROCEDURE.
1. She would prove the king's wisdom by learning from him. The best way of
knowing Christ is by becoming his disciple.
2. She would prove him with many questions. Many are the knots in the line of
life. "If any man lack wisdom let him ask of God."
3. Those she asked were hard questions.
Beyond herself.
Beyond her wise men.
But not beyond the capacious mind of Solomon.
To ask such questions was to use the rare opportunity before her.
Great wisdom deserves hard questions.
Use Jesus as he is."An Interpreter, one among a thousand."
To be asked such questions would please Solomon.
Would show her belief in the report of his glory and learning.
Would also ease her own mind; for many a perplexity would be
removed for ever. The same is true of Jesus.
II. LET US IMITATE HER EXAMPLE, AND PROVE OUR GREATER
SOLOMON WITH HARD QUESTIONS: Here are a few of them to begin
with:—
1. How can a man be just with God?
2. How can God be just and the Justifier of him that believeth?
3.How can a man be saved by faith alone without works, while yet it is true that
a saved man must have good works?
4.How can a man be born when he is old?
5.How is it that God sees all things and yet no more sees the sins of believers?
6.How can a man see the Father, who is invisible?
 7.How can it be true that that which is born of God sinneth not, and yet men
born of God daily confess sin?
8.How can a man be a new man, and yet have to sigh because of the old man?
9.How can a man be sorrowful yet always rejoicing?
10.How can a man's life be in heaven while yet he lives on the earth?
We read that Solomon told her all her questions, and we may rest assured
that Jesus will teach us all that we need to know, for "in him are hid all the
treasures of wisdom and knowledge" (Col. 2:3).
III. LET US ATTEND TO CERTAIN QUESTIONS OF A TRULY
PRACTICAL CHARACTER.
How can we come to Christ?
How can we ask hard questions of Christ?
How can he reply to us? By his Word, his Spirit, his Providence.
How is it that none can come but those whom Jesus draws, and yet him
that cometh to him he will in no wise cast out? Try both truths in your
own experience, and they will prove themselves.
How is it that there is a set time and a limited day, and yet the Lord bids
us come to Jesus at once? Come and see.
How is it that we have not come long ago?
Why should we not come at this very moment?
 23. Heart-Communing
And she came to Jerusalem with a very great train, with camels that bare spices,
and very much gold, and precious stones: and when she was come to Solomon,
she communed with him of all that was in her heart. I Kings 10:2
It is not generally a wise thing to tell out all your heart. Samson reached the
climax of folly when he did this to Delilah. Yet if we could meet with a Solomon
who could solve all our difficulties, we might wisely do so.
We have a greater than Solomon in Jesus, who is incarnate Wisdom. The
mischief is, that with him we are too silent, and with worldly friends, too
communicative. This evil should be rectified.
I. WE OUGHT TO COMMUNE WITH HIM OF ALL THAT IS IN OUR
HEART.
1. Neglect of intercourse with Jesus is very unkind; for he invites us to talk with
him, saying, "Let me see thy countenance, let me hear thy voice; for sweet is thy
voice, and thy countenance is comely" (Song of Sol. 2:14). Shall our heavenly
Bridegroom be deprived of the fellowship of our souls?
2. To conceal anything from so true a Friend betrays the sad fact that there is
something wrong to be concealed.
3. It shows a want of confidence in his love, or his sympathy, or his wisdom, if
we cannot tell Jesus all that is in or upon our hearts. Between bride and
Bridegroom there should be no secrets, or love will be wounded.
4. It will be the cause of uneasiness to ourselves if we withhold anything from
him. The responsibility will all rest with us, and this will weigh heavily.
5. It will involve the loss of his counsel and help; for when we unbosom
ourselves to him, he meets our case. If we hide our trouble, he may leave us to
fret until we confide more fully in him.
6. Reticence towards Jesus is greatly aggravated by our usual eagerness to tell
our troubles to others. Will we make a confidant of man, and hide the matter
from our God?
II. WE NEED NOT CEASE COMMUNING FOR WANT OF TOPICS.
l. Our sorrows. He knows what they are, will comfort us under them, help us to
profit by them, and in due time remove them.
2. Our joys. He will sober and salt them. Joy without Jesus is the sun without
light, the essence of it is gone. Joy without Jesus would be as evil as the golden
calf which provoked the Lord to jealousy.
3. Our service. He was a Servant, and therefore he knows our heart, and will
sympathize with our difficulties. Let us speak freely.
4. Our plans. He had zeal and ardor, and was quick of understanding in the fear
of the Lord: he will gladly commune with us concerning all that is in our hearts
to do for the Father.
5. Our successes and failures should be reported at head-quarters. The disciples
of the martyred John took up the body, and went and told Jesus (Matt. 14:12).
Our Lord's own evangelists returned and told what had been done (Luke 9:10).
6. Our desires. Holiness, usefulness, heaven: all these awaken the sympathy of
Jesus: he prays for us about these things.
7. Our fears: fears of falling, needing, failing, fainting, dying. To mention these
to Jesus is to end them.
8. Our loves. Of earth and of heaven, towards others and to himself. That love
which we dare not tell to Jesus is an evil lusting.
9. Our mysteries: incomprehensible feelings, undefinable uneasinesses, and
complex emotions, will be all the better for being ventilated in Jesus's presence.
III. NOR SHALL WE CEASE COMMUNING FOR WANT OF
REASONS.
1. How ennobling and elevating is intercourse with the Son of God!
2. How consoling and encouraging is fellowship with him who has overcome
the world!
3. How sanctifying and refining is union with the perfect One, who is the Lord
our righteousness!
4. How safe and healthy is a daily walk with the ever-blessed Son of man!
5. How proper and natural for disciples to talk with their Teacher, and saints
with their Savior!
6. How delightful and heavenly is rapturous converse with the Beloved of our
souls!
Warning to those who never speak with Jesus. Will he not say at the last,
"I never knew you"?
Complaint of those who seldom commune with him. "Is this thy
kindness to thy friend?"
Hint to those who usually live in communion with him. Be sure: to keep
up the holy intercourse; and to this end be very thorough, unlock every
room in your house, and let Jesus enter.
Congratulation of those who have long enjoyed his fellowship.
 24. Elijah Fainting
But he himself went a day's journey into the wilderness, and came and sat down
under a juniper tree: and he requested for himself that he might die; and said, It
is enough; now, O Lord, take away my life; for I am not better than my fathers.
I Kings 19:4
We may learn much from the lives of others Elijah himself is not only a prophet
but a prophecy. His experience is our instruction.
Sometimes we enter into a strange and mysterious state of depression, and it is
well to learn from Scripture that another has been in that Valley of Deathshade.
Weary, and sick at heart, sorely tried ones are apt to faint. At such a time they
imagine that some strange thing has happened unto them; but, indeed, it is not
so. Looking down upon the sands of time they may see the print of a man's foot,
and it ought to comfort them when they learn that he was no mean man, but a
mighty servant of the Lord. Let us study:
I. ELIJAH'S WEAKNESS. "He requested for himself that he might die."
1. He was a man of like passions with us (James 5:17).
He failed in the point wherein he was strongest; as many other saints
have done. Abraham, Job, Moses, Peter, etc.
This proved that he was strong not by nature, but in divine strength. He
was no unfeeling man of iron, with nerves of steel. The wonder is not
that he fainted, but that he ever stood up in the fierce heat which beat
upon him.
2. He suffered from a terrible reaction. Those who go up go down. The depth of
depression is equal to the height of rapture.
3. He suffered grievous disappointment, for Ahab was still under Jezebel's
sway, and Israel was not won to Jehovah.
4. He was sadly weary with the excitement of Carmel, and the unwonted run by
the side of Ahab's chariot.
5. His wish was folly. "O Lord, take away my life."
He fled from death. If he wished to die, Jezebel would have obliged him,
and he needed not to have fled.
He was more needed than ever to maintain the good cause.
That cause was also more than ordinarily hopeful, and he ought to have
wished to live to see better times.

He was never to die. Strange that he who was to escape death should
cry, "Take away my life!" How unwise are our prayers when our spirits
 sink!
6. His reason was untrue. It was not enough: and the Lord had made him, in
some respects, better than his fathers.
He had more to do than they, and he was stronger, more bold, more
lonely in witness, and more terrible in majesty.
He had more to enjoy than most of the other prophets, for he had greater
power with God, and had wrought miracles surpassed by none.
He had been more favored by special providence and peculiar grace, and
was yet to rise above all others in the manner of his departure: the
chariots of God were to wait upon him.
II. GOD'S TENDERNESS TO HIM.
1. He allowed him to sleep: this was better than medicine, or inward rebuke, or
spiritual instruction.
2. He fed him with food convenient and miraculously nourishing.
3. He made him perceive angelic care. "An angel touched him."
4. He allowed him to tell his grief (verse 10): this is often the readiest relief. He
stated his case, and in so doing eased his mind.
5. He revealed himself and his ways. The wind, earthquake, fire, and still small
voice were voices from God. When we know what God is we are less troubled
about other matters.
6. He told him good news: "Yet I have left me seven thousand in Israel" (verse
18). His sense of loneliness was thus removed.
7. He gave him more to do-to anoint others by whom the Lord's purposes of
chastisement and instruction should be carried on.
Let us learn some useful lessons.
It is seldom right to pray to die; that matter is best left with God; we
may not destroy our own lives, nor ask the Lord to do so.
To the sinner it is never right to seek to die; for death to him is hell. The
willful suicide seals his own sure condemnation.
To the saint such a wish is allowable, only within bounds. He may long
for heaven, but not for the mere sake of getting away from service or
suffering, disappointment or dishonor.

To desire death may be proper under some aspects; but not to pray for it
with eagerness.
When we do wish to die, the reason must not be impatient, passionate,
petulant, proud, or indolent.
We have no idea of what is in store for us in this life. We may yet see
 the cause prosper and ourselves successful.
In any case let us trust in the Lord and do good, and we need never be
afraid.

 25. A Frivolous Exercise
And as thy servant was busy here and there, he was gone. And the king of Israel
said unto him, So shall thy judgment be; thyself hast decided it. I Kings 20:40
A man must be hard run indeed when he cannot forge an excuse. This is a very
common one for the loss of the soul: "I was very busy, and had no time to attend
to religion." They say, "a bad excuse is better than none:" this is very
questionable. Here is an excuse which condemned the man who made it. The
man in the prophet's story was ordered to keep a prisoner, and it became his first
duty to do so; but he preferred to follow out his own wishes, and attend to his
private concerns, and so the prisoner "was gone." It is clear that he had power to
have attended to the king's business, for he attended to his own. His excuse was
a confession that he was willfully disobedient.
I. IT IS AN EXCUSE WHICH SOME CANNOT USE.
1. They have but little to occupy them. They are noblemen, or ladies with no
occupation, or persons of large leisure, or invalids who can do nothing for a
livelihood, and therefore have ample time for reflection and reading.
2. They have done all their hard work, and are retired upon their savings, and
find it hard to pass their time.
3. They are never busy, for they are idlers whom nothing could provoke to
industry. They kill time.
II. IT IS AN EXCUSE WHICH IS NOT VALID.
1. There was no absolute need to be so busy. Many people make slaves of
themselves with a view to gain, when they could earn enough for their needs,
and yet have abundant leisure to care for their souls.
2. To have believed in the Lord would have lessened the needful care of life,
and so the pressure of business would have been lightened. The fact is that no
man can afford to neglect his soul, for thus he hinders his own life-work.
3. You find time for other necessaries,-to eat, drink, dress, converse, and sleep.
And have you no time to feed your soul, to drink the living water, to put on the
robe of righteousness, to talk with God, and to find rest in Christ?
4. You have time for diversion. Think of the many hours wasted in idle chat,
unprofitable reading, or worse. If offered a holiday, or an evening's
entertainment, you make time if you cannot find it. You have, then, time for
weightier matters.
5. You find time for judging others, questioning great truths, spying out
difficulties, and quibbling over trifles. Have you no time for self-examination,
study of the word, and seeking, the Lord? Of course you have; where is it?
III. IT IS AN EXCUSE WHICH ACCUSES THE PERSON WHO MAKES
IT.
1. You have enjoyed many mercies in your daily work, for you have been able
to attend to your business; should not these have won your gratitude?
2. You have seen many trials while busy here and there; why did they not lead
you to God?
3. You have abilities for business; and these should have been used for God.
Did he not give them to you? Why expend them on your own selfish money-
getting?
IV. IT IS AN EXCUSE WHICH WILL WOUND THE MEMORY OF
SOME.
To have worked hard for nothing: to live hard, and lie hard, and yet to
fail, and die poor at last, will be sad.
To have to leave all when you have succeeded in accumulating wealth
will be wretched work. Yet so it must be.
V. IT IS AN EXCUSE WHICH CANNOT RESTORE THE LOSS.
If you have lost the time, you certainly had it entrusted to you, and you
will be called to account for it: but you cannot regain it, nor make up for
its loss .
How wretched to have spent a life in idly traveling, collecting shells,
reading novels, etc., and to have therefore left no space for serving God,
and knowing the Redeemer!
Men do worse than this: they sin, they lead others to sin, they invent
ways of killing time, and then say they have no time.
They give their minds to skeptical thought, to propagating atheism,
undermining Scripture, or arguing against the gospel, and yet have no
time to believe and live!
Call to the young to use time while time is theirs.
Call to the aged to spend the remnant of their days well.
Call to Christians to look well to their children's souls, lest they slip
from under their influence while they are busy here and there.
Call to experienced believers to see to their own joy in the Lord, lest
they lose it in the throng.
 26. Where Is the God of Elijah?
And he took the mantle of Elijah that fell from him, and smote the waters, and
said, Where is the Lord God of Elijah? II Kings 2:14
The great object to be desired is God, Jehovah, Elijah's God. With him all things
flourish. His absence is our decline and death. Those entering on any holy work
should seek for the God who was with their predecessors. What a mercy that the
God of Elijah is also the God of Elisha! He will also be with us, for "this God is
our God, for ever and ever, he will be our guide even unto death" (Ps. 48:14).
In great difficulties no name will help but that of God. How else can Jordan be
divided but by Jehovah, God of Elijah?
Elisha sought first for the Lord, and inquired, "Where is he?" Elijah was gone,
and he did not seek him, but his God.
He used Elijah's old mantle, and did not invent novelties; desiring to have the aid
of the same God, he was content to wear the mantle of his predecessor. The true
is not new.
Still we do not need antiquities from the past, nor novelties of the present, nor
marvels for the future; we only want the Triune God, Father, Son, and Holy
Spirit, and we shall then see among us wonders equal to those of Elijah's age.
"Where is the Lord God of Elijah?" The old mantle, used with faith in the same
God, parted the waters hither and thither. The power is where it used to be.
I. THE QUESTION TURNED INTO PRAYER. It is as though he cried, —
"O thou, who wast with Elijah, be thou also with me!" At this day our one need
is Elijah's God.
1. The God who kept him faithful must make us stand firm should we be left
alone in the truth (1 Cor. 1:8).
2. The God who heard his prayer must give us also the effectual in-wrought
prayer of the righteous man (James 5:16).
3. The God who provided for him at Cherith and Zarephath, and in the
wilderness, must also supply all our needs (Ps. 23:1).
4. The God who raised the dead by him must cause us to bring men up from
their death in sin (1 Kings 17:22).
5. The God who answered by fire must put life, energy, and enthusiasm into
our hearts (I Kings 18:38).
6. The God who gave him food for a long journey must fit us for the pilgrimage
of life, and preserve us to the end (1 Kings 19:8).
7. The God who gave him courage to face kings must also make us very bold,
so as to be free from the fear of man (1 Kings 21:20).
8. The God who divided Jordan for the prophet will not fail us when we are
crossing into our Canaan (2 Kings 2:8).
9. The God who took him away in a chariot of fire will send a convoy of
angels, and we shall enter into glory.
II. THE QUESTION ANSWERED. The Lord God of Elijah is not dead, nor
sleeping, nor on a journey.
1. He is still in heaven regarding his own reserved ones. They may be hidden in
caves, but the Lord knoweth them that are his.
2. He is still to be moved by prayer to bless a thirsty land.
3. He is still able to keep us faithful in the midst of a faithless generation, so
that we shall not bow the knee to Baal.
4. He is still in the still small voice. Quietly he speaks to reverent minds: by
calm and brave spirits he is achieving his purposes.
5. He is still reigning in providence to overturn oppressors (1 Kings 21:18-19),
to preserve his own servants (2 Kings 1:10), and to secure a succession of
faithful men (1 Kings 19:16).
6. He is coming in vengeance. Hear ye not his chariot-wheels? He will bear
away his people, but, sorely, O ye unbelievers! shall ye rue the day wherein ye
cried in scorn, "Where is the Lord God of Elijah?"
Oh, to be so engaged that we can court the presence of God!
Oh, to be so consecrated that we may expect his benediction!
Oh, to have that presence, so as to be girded with his strength!
Oh, to live so as never more to ask this question!

 27. Eyes Opened
And Elisha prayed, and said, Lord, I pray thee, open his eyes, that he may see.
And the Lord opened the eyes of the young man; and he saw: and, behold, the
mountain was full of horses and chariots of fire round about Elisha. II Kings
6:17
Faith serves the believer for eyes, and makes him see what others cannot. This
keeps the man himself quiet and calm, and enables him to check the fears of
those who cry, "Alas, my master! how shall we do" (verse 15)?
From this narrative we learn how much may be about us, and yet it may be
invisible to the natural eye. We shall use it to teach:
I. THAT THE NATURAL EYE IS BLIND TO HEAVENLY THINGS.
God is everywhere; yet sin-blinded eyes see him not.
His law touches the thoughts and intents of the heart; yet its wonderful
spiritual meaning is not perceived.
Men themselves are evil, guilty, fallen; yet they see not their own
wounds, and bruises, and putrefying sores'.
Their danger is imminent; yet they sport on, blindly dancing at hell's
mouth. There is a man at Brighton who wears a placard about his neck,
on which are these words, "I am quite blind." This might suit such
foolish ones.
Jesus is near, and ready to help; but their eyes are holden so that they
know not that it is Jesus. He is altogether lovely, and desirable, the sun
of the soul, yet is he altogether unknown.
This want of spiritual discernment makes man ignoble. Samson blinded
is a sorry spectacle: from a judge in Israel he sinks to a slave in Philistia.
This keeps a man content with the world: he does not see how poor a
thing it is, for which he sweats, and smarts, and sins, and sacrifices
heaven.
This causes many men to pursue the monotonous task of avarice; never
more aspiring after better things, but pursuing the dreary round of
incessant moil and toil, as blind horses go round and round the mill.
This makes men proud. They think they know all things because they
see so little of what can be known.
This places men in danger. "If the blind lead the blind, both shall fall
into the ditch" (Matt. 15:14).
II. THAT GOD ALONE CAN OPEN MAN'S EYES.
We can lead the blind, but we cannot make them see; we can put truth
 before them, but we cannot open their eyes; that work remains with God
alone.
Some use artificial eyes, others try spectacles, telescopes, colored
glasses, etc., but all in vain, while the eyes are blind. The cure is of the
Lord alone.
1. To give sight is the same wonder as creation. Who can make an eye? In the
sinner the faculty of spiritual vision is gone.
2. The man is born blind. His darkness is part of himself. "Since the world began
was it not heard that any man opened the eyes of one that was born blind" (John
9:32).
3. The man is willfully blind. None so blind as those who will not see. "The
blind people that have eyes" (Isa. 43:8).
4. Opening of the eyes is set down as a covenant blessing. The Lord has given
his Son "for a covenant of the people, to open the blind eyes" (Isa. 42:6-7).
Satan counterfeited this in the garden when he said, "Your eyes shall be opened,
and ye shall be as gods" (Gen. 3:5).
III. THAT WE MAY PRAY HIM TO OPEN MEN'S EYES. We ought to
cry, "Lord, I pray thee, open his eyes, that he may see."
1. When we see sinners in trouble it is a hopeful sign, and we should pray for
them with double importunity (Isa. 26:2).
2. When we hear them inquiring, we should inquire of the Lord for them. Their
prayer should call up ours.
3. When we ourselves see much, we should see for them.
4. When their blindness astonishes us, it should drive us to our knees.
5 The prayers of others availed for us, and therefore we ought to repay the
blessing to the prayer-treasury of the church.
6. It will glorify God to open their eyes; let us pray with great expectancy,
believing that he will honor his Son.
IV. THAT GOD DOES OPEN MEN'S EYES.
l. He has done it in a moment. Notice the many miracles performed by our Lord
on blind men.
2. He specially opens the eyes of the young. "The Lord opened the eyes of the
young man." See the text.
3. He can open your eyes. Many are the forms of blindness, but they are all
comprehended in that grand statement, "The Lord openeth the eyes of the blind"
(Ps. 146:8).
4. He can in an instant cause you to see his grace in its all-sufficiency and
nearness. Hagar and the well (Gen. 21:19).
V. THAT EVEN THOSE WHO SEE NEED MORE SIGHT. Elisha's young
man could see; yet he had his eyes more fully opened.
1. In the Scriptures more is to be seen. "Open thou mine eyes, that I may behold
wondrous things out of thy law" (Ps. 119:18).
2. In the great doctrines of the gospel there is much latent light.
3. In Providence there are great marvels. To see God's hand in everything is a
great attainment, specially glorifying to his name (Ps. 107:24).
4. In self, sin, Satan, etc., there are depths which it were well for us to see. May
we be men with our eyes opened.
5. In Christ Jesus himself there are hidden glories. "Sir, we would see Jesus"
(John 12:21; Heb. 2:9).
Have you spiritual sight? Then behold angels and spiritual things. Better still —
behold your Lord!
 28. Half-Breeds
And so it was at the beginning of their dwelling there, that they feared not the
Lord: therefore the Lord sent lions among them, which slew some of them." (33)
They feared the Lord, and served their own gods, after the manner of the nations
whom they carried away from thence. (34)Unto this day they do after the former
manners: they fear not the Lord, neither do they after their statutes, or after their
ordinances, or after the law and commandment which the Lord commanded the
children of Jacob, whom he named Israel. II Kings 17:25, 33-34
It is as needful to warn you against the false as to urge you to the true.
Conversion, which is a divine change, is imitated, and the spurious palmed off as
genuine. This answers the devil's purpose in several ways; it eases the
conscience of the double-minded, adulterates the church, injures its testimony,
and dishonors true religion.
I. THEIR FIRST ESTATE. "They feared not the Lord."
1. They had little or no religion of any sort.
2. They were not troubled about serving the true God.
3. Probably they even ridiculed Jehovah and his people.
4. But they were near a God-fearing people, and near to king Hezekiah, under
whom there had been a great revival. Such influence creates a great deal of
religiousness.
II. THEIR SHAM CONVERSION. "They feared the Lord:"
1. They were wrought upon by fear only,: the "lions" were their evangelists,
and their teeth were cutting arguments.
2. They remained in ignorance of the character of Jehovah, and only wished to
know "the manner of the god of the land." Outside religion is enough for many;
they care not for God himself.
3. They were instructed by an unfaithful priest; one of those who had practiced
calf-worship, and now failed to rebuke their love of false gods. Such persons
have much to answer for.
4. They showed their conversion by outward observances, multiplying priests,
and setting up altars on high places.
5. But their conversion was radically defective, for:
There was no repentance.
No expiatory sacrifice was offered on God's one altar.
The false gods were not put away. "Every nation made gods of their
own" (verse 29). While sin reigns grace is absent.
 They showed no love to God. They feared, but did not trust or love.
They rendered no obedience to him. Even their worship was will-
worship."They feared the Lord, and served their own gods": a very
significant distinction.
They did not abandon false trusts: they looked not to the Lord.
Give cases:
The religious drunkard. See him weep! Hear him talk! He has a dread of
God, but he serves Bacchus.
The unchaste hypocrite, whose real worship goes to the vilest lusts, and
yet he dreads to be found out.
The pious Sabbath-breaker. Very devout, but serves out poison on
Sundays, or prefers recreation to regeneration.
The saintly skinflint. He has "a saving faith" in the worst sense.
The slandering professor. Under pretense of greater holiness he abuses
the righteous.
III. THEIR REAL STATE. "They fear not the Lord."
1. They own him not as God alone. The admission of other gods is apostasy
from the true God. He will be all or nothing.
2. They do not really obey him; for else they would quit their idols, sins, and
false trusts.
3. He has no covenant with them. They ignore it altogether.
4. He has not wrought salvation for them.
5. They act so as to prove that they are not his. See the future history of these
Samaritans in the book of Nehemiah, of which these are the items:—
They desire to unite with Israel for the sake of advantage;
They become enemies when refused;
They grow proud and judge the true Israel. They say they are better than
"those who profess so much." They measure the corn of the sincere with
the bushel of their own deceit.
In real conversion there must be
Idol-breaking. Sin and self must be abandoned.
Concentration. Our only God must be adored and served.
Christ-trusting. His one sacrifice must be presented and relied upon.

Full surrender. Our heart must yield to God and delight in his ways.

 29. The Lesson of Uzza
And David and all Israel played before God with all their might, and with
singing, and with harps, and with psalteries, and with timbrels, and with
cymbals, and with trumpets." (12) And David was afraid of God that day, saying,
how shall I bring the ark of God home to me? (15:25) So David and the elders of
Israel, and the captains over thousands, went to bring up the ark of the covenant
of the Lord out of the house of Obed-edom with joy. I Chronicles 13:8, 12, 15:25
David loved his God and venerated the symbol of his presence. He desired to
restore the Lord's appointed worship, and to place the ark where it should be, as
the most sacred center of worship. But right things must be done in a right
manner, or they will fail. In this case the failure was sad and signal, for Uzza
died, and the ark turned aside to the house of Obed-edom.
I. THE FAILURE. First Text: 1 Chron. 13:8.
Here were multitudes, "David and all Israel," and yet the business came
to naught. Crowds do not ensure blessing.
Here was pomp — singing, harps, trumpets, etc. — yet it ended in
mourning. Gorgeous ceremonial is no guarantee of grace.
Here was energy: "they played before God with all their might." This
was no dull and sleepy worship, but a bright, lively service, and yet the
matter fell through.
But there was no thought as to God's mind. David confessed, "we sought
him not after the due order" (1 Chron. 15:13).
There was very little spiritual feeling! More music than grace.
The priests were not in their places, nor the Levites to carry the ark:
oxen took the place of willing men. The worship was not sufficiently
spiritual and humble.
There was no sacrifice. This was a fatal flaw; for how can we serve the
Lord apart from sacrifice?
There was little reverence. We hear little of prayer, but we hear much of
oxen, a cart, and the too familiar hand of Uzza.
Now, even a David must keep his place, and the Lord's command must
not be supplanted by will-worship. Therefore the Lord made a breach
upon Uzza, and David was greatly afraid.
May we not expect similar failures unless we are careful to act
obediently, and serve the Lord with holy awe? Are all the observances
and practices of our churches scriptural? Are not some of them purely
will-worship?
II. THE FEAR. Second Text: 1 Chron. 13:12.
The terrible death of Uzza caused great fear. Thus the Lord slew Nadab
and Abihu for offering strange fire; and the men of Beth-shemesh for
looking into the ark. The Lord has said,"I will be sanctified in them that
come nigh me, and before all the people I will be glorified" (Lev. 10:3).
His own sense of wrong feeling caused this fear in David, for we read,
"and David was displeased" (verse 11). We are too apt to be displeased
with God because he is displeased with us.
His own sense of unworthiness for such holy work made him cry, "How
shall I bring the ark of God home to me?"
His feeling that he failed in that which God expected of his servants
created a holy fear. "Sanctify yourselves, that ye may bring up the ark of
the Lord God" (1 Chron. 15:12).
He meant well, but he had erred, and so he came to a pause; yet not for
long. The ark of God remained with Obed-edom three months, but not
more (verse 14).
Some make the holiness of God and the strictness of his rule an excuse
for wicked neglect.
Others are overwhelmed with holy fear; and therefore pause a while, till
they are better prepared for the holy service.
III. THE JOY. Third Text: 1 Chron. 15:25.
1. God blessed Obed-edom. Thus, may humble souls dwell with God and die
not. Those houses which entertain the ark of the Lord shall be well rewarded.
2. Preparation was made and thought exercised by David and his people when a
second time they set about moving the ark of the covenant. Read the whole of
the chapter.
3. The mind of the Lord was considered: "And the children of the Levites bare
the ark of God upon their shoulders, with the staves thereof, as Moses
commanded, according to the word of the Lord" (verse 15).
4. The priests were in their places: "So the priests and the Levites sanctified
themselves." Men and methods must both be ruled by God (verse 14).
5. Sacrifices were offered: "And it came to pass, when God helped, the Levites
that bare the ark of the covenant of the Lord, that they offered seven bullocks
and seven rams" (verse 26). The great and perfect sacrifice must ever be to the
front.
6. Now came the exceeding joy (verse 28).
Do we draw near to God in all holy exercises after this careful, spiritual,
reverent fashion?
 If so, we may safely exhibit our delight, and our hearts may dance
before the Lord as king David did (verse 29).

 30. A King Sent in Love
Then Huram the king of Tyre answered in writing, which he sent to Solomon,
Because the Lord hath loved his people, he hath made thee king over them.
II Chronicles 2:11
Such was the character of Solomon, that even Huram could see that he was a
blessing to the people over whom he ruled. Be it ours to bless others, whatever
our station may be. May it be observed concerning us that, because the Lord
loved the family he made us heads of it, friends to it, or servants in it; and so
forth.
Even a heathen could trace great blessings to God's love; what heathens those
are who do not speak of the Lord's goodness, but talk of "chance" and "good
luck"!
It is a great blessing when communications between rulers savor of a pious
courtesy, as these between Solomon and Huram.
This verse may well be applied to our Lord Jesus. May the Holy Spirit bless our
meditation thereon.
I. THE LOVE OF GOD HAS MADE JESUS OUR KING.
1. It is not, then, a burden to be under law to Christ: his commandments are not
grievous (1 John 5:3).
2. Jesus did not need us for subjects, but we needed to be under the rule and
headship of Jesus. It is for our guidance, comfort, honor, growth, success, peace,
and safety.
3. It brings us great happiness to obey our Prince. His laws are simply
indications of where our felicity lies.
4. The personal character of our King is such that it is a great blessing to his
subjects to have him as their Monarch.
So wise: therefore able to judge and to direct.
So powerful: therefore able to enrich and to defend.
So gracious: therefore laying himself out to benefit us all.
So holy: therefore elevating and purifying his people. In this Solomon
failed, but Jesus succeeded.
5. His relationship to us makes it a great blessing to have him for our King. We
are not under the tyranny of a stranger; but to us is fulfilled the word of the
prophet: "Their nobles shall,be of themselves, and their governor shall proceed
from the midst of them" (Jer. 30:21).
 The Lord Jesus is, to all of us who are believers:—
Our Brother. Therefore it is no bondage to follow him.
Our Redeemer. Therefore it is joy to own his property in us.
Our Husband. Who would not do the bidding of one so loving?
It is a delight to obey him in all things who has blessed us in all things.
II. THE LOVE OF GOD HAS MADE US THE SUBJECTS OF JESUS.
1. We see this in the choice which the Lord has made of us.
We were like Israel:—
Insignificant in rank, power, or wisdom.
Erring, and continually apt to revolt from our King.
Poor, and therefore unable to pay him any great revenue.
Feeble, and therefore no help to him in his grand designs.
Fickle, and consequently a wretched people to rule and lead.
2. We see this in his subduing us.
We began with rebellion, but our Prince conquered us, and brought us
under happy subjection because of his great love.
3. We see this in the healthy order he maintains. It is good for us to be under so
wise a rule. Love gives rebels a powerful, gracious, and forbearing ruler. A firm
hand and a loving heart will tame the unruly, and be a boon to them.
4. We see this in the peace which he creates: the quiet within and without: in
the heart and in the church (1 Kings 4:24).
5. We see this in the plenty which he scatters. "And the king made silver and
gold at Jerusalem as plenteous as stones, and cedar trees made he as the
sycamore trees that are in the vale for abundance" (2 Chron. 1:15). Far greater
are the riches of grace which the reign of Jesus brings to us.
6. We see this in the honor he puts upon us, making us all to be kings and
priests with him (Rev. 1:5-6).
III. OUR LOVE TO GOD MAKES THE REIGN OF JESUS BLESSED TO
US.
1. It makes his courts our delight.
2. It makes his service our recreation.
3. It makes his revenue our riches.
4. It makes his glory our honor .
5. It makes his cross our crown.
6. It makes himself our heaven.
Lord, bless thy people, by keeping them loyal and obedient.
Lord, bless rebellious ones, by bringing them to bow before so gracious
and wise a Prince.
Lord, we now bless thee for exalting Jesus, to be a Prince and a Savior
to us. May his Spirit rest upon us!
 31. Rehoboam the Unready
And he did evil, because he prepared not his heart to seek the Lord.
II Chronicles 12:14
This is the summing up of Rehoboam's life: he was not so bad as some, but he
did evil in various ways, not so much from design as from neglect.
The evil effects of the father's sin and the mother's idolatry were seen in their
son, yet there was another cause, namely, a want of heart-preparation. The son of
Solomon very naturally desired many wives (2 Chron. 11:23); and it was no
marvel that the child of Naamah the Ammonitess allowed images and groves to
defile the land; yet there was a deeper cause of his life's evil, and that lay in
himself. His heart was not thorough with the Lord, and he, himself, was not
carefully consecrated to the worship of Jehovah. He might have done well had
he not been Rehoboam the Unready.
I. HE DID NOT BEGIN LIFE WITH SEEKING THE LORD.
1. He was young, and should have sought wisdom of God; but he went to
Shechem to meet the people without prayer or sacrifice (2 Chron. 10:1). That
which commences without God will end in failure.
2. He leaned on counselors, saying, "What advice give ye?" Of those
counselors he chose the worst, namely, the younger and prouder nobles (2
Chron. 10:8). Those who reject divine wisdom generally refuse all other
wisdom.
3. He committed great folly by threatening the people, and refusing their just
demands; and that while as yet he had not been accepted as their king (2 Chron.
10:13-14). He had none of his father's wisdom. How can they act prudently and
prosperously who are not guided of the Lord?
II. HE SHOWED NO HEART IN SEEKING THE LORD AFTERWARDS.
1. He obeyed the prophet's voice when the man of God forbade him to fight
with Israel; yet afterwards he forsook the law of the Lord (2 Chron. 12:1 ). He is
said to have been "young and tender-hearted," which means soft (2 Chron. 13:7).
2. He winked at the most horrible crimes among the people whom he ought to
have judged (1 Kings 14:24).
3. He fell into his father's sins.
4. He busied himself more for the world than for God. We hear nothing of his
worship but much of his building, nothing of his faith but much of his fickleness
(2 Chron. 11:5-12).
III. HE WAS NOT FIXED AND PERSEVERING IN HIS SEEKING THE
LORD.
1. For three years his loyalty to his God made him prosper, by bringing into
Judah all the better sort of people who fled from Jeroboam's calf-worship (2
Chron. 11:13-17), yet he forsook the Lord who had prospered him.
2. He grew proud, and God handed him over to Shisbak (verse 5).
3. He humbled himself and was pardoned, yet he stripped the Lord's house to
buy off the king of Egypt.
4. He wrought no great reforms and celebrated no great passover, yet he owned,
"the Lord is righteous" (verse 6).
IV. HE HAD NO CARE TO SEEK THE LORD THOROUGHLY.
Yet no man is good by accident: no one goes right who has not intended to do
so. Without heart, religion must die.
1. Human nature departs from the right way, especially in kings, who are
tolerated in more sin than others.
2. Courtiers usually run the wrong way, especially the young, proud, and
frivolous. Rehoboam loved the gay and proud, and gave himself up to their lead.
3. Underlings are apt to follow us and applaud us if we go in an evil path, even
as Judah followed Rehoboam. Thus, those who should lead are themselves led.
The kind of preparation required by me, in order to the diligent and
acceptable seeking of the Lord, my God, is somewhat after this fashion:
To feel and confess my need of God in the whole of my life.
To cry unto him for help and wisdom.
To yield to his guidance, and not to follow the counsel of vain persons,
nor to bluster at those around me.
To be anxious to be right in everything, searching the Scriptures, and
seeking by prayer, to know what I should do.
To serve the Lord carefully and earnestly, leaving nothing to chance,
passion, fashion, or whim.
Are there any professors among us of the same sort as Rehoboam?
Are there any hopeful young men who lack whole-hearted devotion to
the Lord?
Are there any older men who have suffered already from vacillation,
hesitation, or double-mindedness?

Are there any just escaped from such trouble who nevertheless are not
firm, and ready even now?
Oh, for a clear sense of the evil and folly of such a condition!
 Oh, for the confirming power of the Holy Ghost!
Oh, for vital union with the Lord Jesus!

 32. Help Asked and Praise Rendered
And Judah gathered themselves together, to ask help of the Lord: even out of all
the cities of Judah they came to seek the Lord. II Chronicles 20:4
The sudden news of a great invasion came to Jehoshaphat, and, like a true man
of God, he set himself to seek the Lord, and proclaimed a fast. The people came
together with all speed, and the whole nation earnestly cried to the Lord for his
aid.
Let us notice carefully:
I. HOW THEY ASKED HELP.
They expressed their confidence; Jehoshaphat cried, "Art not thou God
in heaven? In thine hand is there not power and might" (verse 6)?
They pleaded his past acts. "Art not thou our God, who didst drive out
the inhabitants of this land?" (verse 7).
They urged the promise given at the dedication of the temple. Read
verse 9. "Thou wilt hear and help."
They confessed their condition: humbly did they acknowledge their
danger and their impotence. They had:—
No power. "We have no might against this great company."
No plan. "Neither know we what to do" (verse 12).
No allies. Their wives and their little ones only increased their care
(verse 13).
They then lifted their souls to God. "Our eyes are upon thee." Where
could they look with more certainty?
II. HOW THEY RECEIVED IT.
By renewed assurance."The Lord will be with you" (verse 17).
By the calming of their fears. "Be not afraid! Fear not, nor be
dismayed." Courage keeps the field, but fear flies.
By urging them to greater faith. "Believe in the Lord your God, so shall
ye be established" (verse 20).
By distinct direction. "Tomorrow go ye down against them; ye shall find
them at the end of the brook" (verse 16)
By actual deliverance. The Moabites and Ammonites slew the Edomites,
and Israel triumphed without striking a blow.
It shall be greatly to our joy to see the right hand of the Lord getting us
the victory.
III. HOW THEY ACTED BY THIS HELP.
They worshipped. With every sign of reverence, the king and; his people
 bowed before Jehovah (verse 18). Worship girds us for warfare.
They praised. Before they received the mercy, "He appointed singers
unto the Lord." Read verse 21.
They went forth, preceded by the singers, till they reached "the watch-
tower in the wilderness" (verse 24).
They saw the promise fulfilled. "They looked unto the multitude, and,
behold, they were dead bodies" (verse 24).
They gathered the spoil. "They were three days in gathering of the spoil,
it was so much" (verse 25).
They blessed the Lord (verse 26). The valley of Berachah heard their
joyful notes, and then they returned to the house of the Lord with harps
and psalteries and trumpets.
They had rest. "So the realm of Jehoshaphat was quiet: for his God gave
him rest round about" (verse 30). God's victories end the war. The fear
of God fell on all the kingdoms, and they dared not invade Judah.
Let us when in difficulties have immediate resort to the Lord.
Let us do this in the spirit of confidence and praise.
Is there not a cause for our assembling even now to plead against the
Moabites, Ammonites, and Edomites of superstition, worldliness, and
infidelity?

 33. Ruins
But they were the ruin of him, and of all Israel. II Chronicles 28:23
Narrate the actual circumstances. Ahaz turned away from Jehovah to serve the
gods of Damascus, because Syria enjoyed prosperity. "For he sacrificed unto the
gods of Damascus, which smote him: and he said, Because the gods of the kings
of Syria help them, therefore will I sacrifice to them, that they may help me. But
they were the ruin of, him, and of all Israel."
The consequent introduction of false deities and defilement of the worship of
God became the ruin of Ahaz and his kingdom.
We fear lest this should be the ruin of England; for the idols of the Papists and
the doctrines of Rome are again being set up in our land. Though no country
prospers in which these prevail, yet besotted minds are laboring to restore the
gods of the Vatican. This subject deserves many faithful sermons.
I. THE MAN RUINING HIMSELF Ahaz is the type of many selfdestroyers.
"O Israel, thou hast destroyed thyself" (Hos. 13:9).
He would be his own master. This ruined the prodigal, and will ruin
millions more.
He was high-handed in sin. "He walked in the way of the kings of
Israel" (2 Kings 16:3-4). This is a race to ruin.
He lavished treasure upon it. He spent much but gained little. Profligacy
and many other wrong ways are expensive and ruinous.
He defied chastisement. "In the time of his distress did he trespass yet
more against the Lord" (2 Chron. 28:22). This defiance of correction
leads to sure ruin.
He was exceedingly clever, and curried favor with the great. He made a
copy of a classic altar, and sent it home. More men perish through being
too clever than by being simple.
He was a man of taste. He admired the antique, and the esthetic in
religion.
He had officials to back him. "Urijah, the priest, built an altar according
to all that king Ahaz had sent from Damascus" (2 Kings 16:11 ). Bad
ministers are terrible destroyers.
He imitated prosperous sinners. The king of Assyria became his type.
This is ruinous conduct.
He abandoned all worship of God." "He shut up the doors of the house
of the Lord" (verse 24). This is the climax of rebellion, and the seal of
 ruin.
But he did not prosper; the false gods were the ruin of him.

II. THE MAN IN RUINS. We leave Ahaz to think of some around us.
The man becomes eaten up with secret vice. A rotting ruin haunted by
bats and owls, and foul creatures of the night.
The man of drinking habits, not fit for society, a brute, a fiend.
The man of evil company and foul speech: likely to be soon in prison, or
an outcast.
The man of unbelieving notions and blasphemous conversation, lost to
God, to goodness, and moral sense.
All around us we see such spiritual ruins.
Turned from holy uses to be moldering wastes.
The man is ruined in:
Peace, character, usefulness, prospects. Worst of all, he is himself a ruin,
and will be so for ever.
A ruin suggests many reflections.
What it was! What it might have been!
What it is! What it will be!
Meditations among ruins may be useful to those who are inclined to
repeat the experiment of Ahaz.
III. OTHERS RUINED WITH HIM. "They were the ruin of him, and of all
Israel."
Designedly. Some men by example create drunkards, by teaching make
infidels, by seduction ruin virtue, by their very presence destroy all that
is good in their associates.
Incidentally; even without intent they spread the contagion of sin. Their
irreligion ruins the young, their conduct influences the unsettled, their
language inflames the wicked.
Sin will ruin you, if persisted in.
Your downfall will drag down others.
Will you not endeavor to escape from ruin?
Jesus is the Restorer of the wastes.
 34. Those Who Desire
O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy
servant, and to the prayer of thy servants, who desire to fear thy name.
Nehemiah 1:11
Nehemiah believed that there were others praying besides himself. He was not
so gloomy, so self-opinionated, so uncharitable as to think that he alone loved
the house of the Lord, and prayed for it. He believed that the Lord had many
praying servants besides himself. In this he was more hopeful than Elijah (1
Kings 19:10, 18).
Nehemiah valued the prayers of his fellow-servants, and felt supported in his
own supplications by the fact that he was one of a crowd of pleaders.
Even those of the feebler sort, who could get no further than desiring to fear
God, were prized by this holy man when they lifted up their prayers. The littles
of supplication, when multiplied by the number of those who present them, help
to turn the scale.
Who are the persons that make up this class: "Who desire to fear thy name"? We
will try to find them out.
I. THIS INCLUDES ALL WHO HAVE ANY TRUE RELIGION.
l. True godliness is always a matter of desire.
Not of custom, fashion, habit, excitement, passion, or chance.
Nor of unwilling dread, or compulsion, or bribery.
Nor of boasted full attainment and conceited self-satisfaction.
2. Every part of it is a matter of desire.
Repentance, faith, love, etc. None of these can be found in a man unless
he desires to have them.
Prayer, praise, service, alms, and all good deeds, are matters of the
heart's desire. Oh, to abound in them!
Progress and maturity of grace are never so far attained as to content us.
They are still matters of desire.
So, too, usefulness among our fellows, the prevalence of truth, the
prosperity of the church, and the spread of Christ's kingdom ever remain
things of desire.
The same maybe said of heaven, of resurrection, and of the future
glories of Christ's reign on earth.
Good men are like Daniel, men of desires (Dan. 9:23, margin). Desire is
the life-blood of piety, the egg of holiness, the dawn of grace, the
 promise of perfection.
3. The desire is accepted where there can be no more.
In giving, in working, in self-dedication, the Lord takes the will for the deed
where the power to perform is absent. To him the essence of even the most self-
sacrificing action is found, not in the suffering involved, but in a desire for God's
glory.
4. But without even the desire, man is in a condition of spiritual death, and all
that he does is as dead as himself.
II. THIS INCLUDES MANY GRADES OF GRACE.
Not the merely temporary wishers and resolvers, for these are only blossoms,
and the bulk of blossoms never turn to fruit; of such we may say with
Solomon,"The soul of the sluggard desireth, and hath nothing" (Prov. 13:4). But
—
1. Those who earnestly and heartily long to be right with God, though
afraid to think themselves saved. These are always desiring.
2. Those who do believe, but fear lest there should be presumption in their
calling themselves God's people. Their faith shows itself far more in desire
than in a sense of having obtained the object of their search.
3. Those who know that they fear God, but desire to fear him more. Some
of the best of men are of this order.
4. Those who wish to serve the Lord with greater freedom, constancy,
delight, and power. What would they not do if they could but obtain their
heart's desire?
5. Those who delight in the ways of God, and long to abide in them all
their days. No man perseveres in holiness unless he desires to do so.
Tender desires breed watchful walking, and, by God's Spirit, lead to
consistent living.
Now all these people can pray acceptably: indeed, they are always
praying, for desires are true prayers.
We need the prayers of all these people, as well as of advanced saints.
The rank and file are the main part of the army. If none but eminent
believers prayed, our treasury of supplication would be scantily
furnished.
We should gratefully associate such beginners with us in our cries for
prosperity to the cause of God: their struggling petitions will excite us
all to pray better, and the exercise will increase their own prayer-power.
Lastly, LET US PRAY NOW — all of us, great and small. In the Holy
Ghost let us pray, and thereby support our ministers, missionaries, and
other workers, who, like Nehemiah, lead the way in holy service.
 35. The Joy of the Lord
Then he said unto them, Go your way, eat the fat, and drink the sweet, and send
portions unto them for whom nothing is prepared: for this day is holy unto our
Lord: neither be ye sorry; for the joy of the Lord is your strength. Nehemiah
8:10
Also that day they offered great sacrifices, and rejoiced; for God had made them
rejoice with great joy: the wives also and the children rejoiced; so that the joy of
Jerusalem was heard even afar off. — Nehemiah 12:43
The people who had wept before, under a sense of sin, were now called upon to
rejoice. Holy mourning prepares the way for spiritual mirth. Clear shining
follows rain.
It was well that they kept themselves under such control that they could weep or
rejoice as they were bidden.
Their joy was remarkable for its spirituality and universality, and in these and
other ways it was an example for us.
I. THERE IS A JOY OF DIVINE ORIGIN. "The joy of the Lord."
1. It rejoices in God himself, his character, his doings, his commands, and
all that makes up his glory. It rejoices especially that he himself is ours.
"Finally, my brethren, rejoice in the Lord (Phil. 3:1).
2. It possesses a deep sense of reconciliation, acceptance, adoption, and
union with Christ Jesus. Joy must necessarily flow from all these founts of
blessing (Isa. 12:3).
3. It enjoys assurance of future perseverance, victory, and perfection, by
reason of the finished work of Christ, and the immutability and
omnipotence of divine grace (Heb. 6: 17-18).
4. It is exalted by the present personal fellowship with God out of which it
springs. "We also joy in God" (Rom. 5:11).
5. It is happy in the honor of service (1 Tim. 1:12).
6. It is acquiescent in the divine will, in providence, affliction,
disappointment, etc. (Rom. 5: 3).
7. It is full of hope for the future-a well of delight.
II. THAT JOY IS A SOURCE OF STRENGTH. "The joy of the Lord is your
strength:'
1. It arises from considerations which strengthen. The same truths which
make us glad also make us strong.
 2. It is sustained by a life which is strong, even the life of Christ within us,
maintained by the Holy Ghost.
3. It fortifies against temptation, or persecution, or affliction, and so it
proves a present strength in time of need.
4. It fits for abounding service. He who is joyous of heart himself will seek
the good of others.
5. It forbids all fear by giving a sense of ability to face every enemy. It is
calm, constant, humble, real, deep-seated strength.
III. THAT STRENGTH WHICH COMES OF HOLY JOY LEADS TO
PRACTICAL RESULTS.
1. Praise: "Ezra blessed the Lord, the great God; and all the people
answered, Amen, Amen" (verse 6).
2. Sacrifices of joy: "They offered great sacrifices, and rejoiced."
3. Expressions of joy: "God had made them rejoice with great joy."
4. Family happiness: "The wives also and the children rejoiced."
5. This joy ensured the notice of the neighbors, "so that the joy of
Jerusalem was heard even afar off."
IV.THAT JOY IS WITHIN REACH.
It was God's gift, but it came by:
Hearing attentively. "The ears of all the people were attentive unto the
book of the law" (verse 3).
Worshipping devoutly. "They bowed their heads, and worshipped the
Lord" (verse 6).
Mourning penitently."All the people wept, when they heard the words of
the law" (verse 9).
Understanding clearly. "Great mirth, because they had understood the
words that were declared unto them" (verse 12).
Obeying earnestly. "They made booths, and sat under the booths;" etc.
(verse 17).
Let us seek after joy in God, through our Lord Jesus Christ, by whom
we have received the atonement; for this is a true, safe, sanctifying joy.
It is such an ornament as well becomes the thoroughly devoted believer
while on earth, and prepares him to unite in the hallelujahs of heaven.
There is such a thing as a joyless heart. God help us to have no personal
experience of it!
There are also deadly joys. From these let us flee to the living joys of
grace.

 36. Satan Among the Saints
Now there was a day when the sons of God came to present themselves before
the Lord, and Satan came also among them. Job 1:6
IT is idle to enquire what day this was — Perhaps it was a special Sabbath kept
both in earth and heaven, a day of solemn convocation. In the earliest ages the
godly gathered together for worship, with the Lord as their center. Both in
heaven and earth they so gather: the communion of saints is one. Alas, how soon
the evil entered among the righteous! There is no need that the devil should have
been in heaven as a place; but looking down from his throne the Lord saw Satan
mingling with those who worshipped him; and he had a word for him. In a
rightly-ordered congregation even the wicked have their portion.
From Satan's presence among the sons of God we learn:
I. THAT THE MERE ASSEMBLING OF OURSELVES WITH GOD'S
PEOPLE IS OF NO VALUE.
l. Very clearly, it is not acceptable worship to God: for nothing that Satan
does can be accepted. His presence among the sons of God is presumption,
and not reverence.
2. It is not beneficial to the person's own self; for the fallen spirit remained
a devil, and acted like one, even in the presence of God. We must come to
the Lord by faith, or our worship is dead and unprofitable.
3. It may be the occasion of more sin; for in the assembly Satan belied Job,
and plotted his destruction.
From this we learn:
II. THAT THE BEST ASSEMBLIES ARE NOT FREE FROM EVIL
ONES.
1. This should make us continue to meet with the saints even though we
know of some in the assembly who are false to their profession. Should the
sons of God cease to meet because Satan may come among them?
2. This should cause great heart-searching and the prompt inquiry, "Lord,
is it I?" Out of twelve apostles one was a devil, and he was with the Lord
at his farewell passover.
3. This should make us watchful even while we are praying.
4. This should make ministers faithful, so that the devil may not be at
home
in the congregation, but may be annoyed by the truth which he hates.
5. This should make us long for the perfect assembly above where there
 will be no mixture, but a sinless congregation.
III. THAT SATAN MAY ASSEMBLE WITH THE SONS OF GOD.
1. To do mischief to saints:
By accusing them before the Lord, even in their holy things.
By calling off their thoughts from heavenly concerns, and making them
heavy of heart and distracted with care.
By setting them to criticize instead of hearing to profit.
By sowing dissensions even in their holy service.
By exciting pride in preachers, in singers, in those who publicly pray,
and in those who give. This is shown in different persons in their style,
their tone, their dress, etc.
By cooling down their ardor, abating their love, chilling their praise,
freezing their prayer, and, in general, killing their seal and joy.
2. To do mischief to unconverted hearers:
By distracting attention from saving truth.
By raising doubts; by suggesting skeptical ideas, raising dark questions,
and putting the man before the Master.
By suggesting delay to those who may be impressed.
By quenching prayer, hindering enjoyment, preventing profit, deadening
feeling, and robbing God of glory.
By taking away the word which had been sown; as birds peck up the
seed scattered on the highway.
IV. THAT IT IS POSSIBLE TO BE ALL THE MORE SATANIC FOR
ASSEMBLING WITH THE SONS OF GOD.
Satan showed the cloven foot in that sacred gathering more than ever.
1. He was brazenly impudent with his Maker.
2. He railed at God's people, even at one of the best of them, whom the
Lord himself called "perfect?"
3. He resolved to tempt him, to torture him, and to lead him into rebellion
against God, if he could.
The devil is here at this moment.
Let us not yield to his suggestions.
Let us cry to the Lord at once, and trust in the Lord Jesus, who can
preserve us from the evil one, even when he is present.
 37. The Sorrowful Man's Question
Why is light given to a man whose way is hid, and whom God hath hedged in?
Job 3:23
Job's case was such that life itself became irksome He wondered why he should
be kept alive to suffer. Could not mercy have permitted him to die out of hand?
Light is most precious, yet we may come to ask why it is given. See the small
value of temporal things, for we may have them and loathe them; we may have
the light of life and prefer the darkness of death under the sorrowful conditions
which surround us. Hence Job asks, "Wherefore is light given to him that is in
misery, and life unto the bitter in soul; which long for death, but it cometh not;
and dig for it more than for hid treasures?"
We hope that our hearers are not in Job's condition; but if they are, we desire to
comfort them.
I. THE CASE WHICH RAISES THE QUESTION: — "A man whose way is
hid, and whom God hath hedged in." He has the light of life, but not the light of
comfort.
1. He walks in deep trouble, so deep that he cannot see the bottom of it.
Nothing prospers, either in temporals or in spirituals. He is greatly
depressed in spirit. He can see no help for his burden, or alleviation of his
misery. He cannot see any ground for comfort either in God or in man.
"His way is hid."
2. He can see no cause for it. No special sin has been committed. No
possible good appears to be coming out of it. When we can see no cause
we must not infer that there is none. Judging by the sight of the eyes is
dangerous.
3. He cannot tell what to do in it. Patience is hard, wisdom is difficult,
confidence scarce, and joy out of reach, while the mind is in deep gloom.
Mystery brings misery.
4. He cannot see the way out of it. He seems to hear the enemy say, "They
are entangled in the land, the wilderness hath shut them in" (Exod. 14:3).
He cannot escape through the hedge of thorn, nor see an end to it: his way
is straitened as well as darkened. Men in such a case feel their griefs
intensely, and speak too bitterly.
If we were in such misery, we, too, might raise the question; therefore let us
consider:

II. THE QUESTION ITSELF: "Why is light given?" etc.
This inquiry, unless prosecuted with great humility and child-like confidence, is
to be condemned:
1. It is an unsafe one. It is an undue exaltation of human judgment.
Ignorance should shun arrogance. What can we know?
2. It reflects upon God It insinuates that his ways need explanation, and are
either unreasonable, unjust, unwise, or unkind.
3. There must be an answer to the question; but it may not be one
intelligible to us. The Lord has a "therefore" in answer to
every"wherefore"; but he does not often reveal it; for "he giveth not
account of any of his matters'' (Job 33:13).
4. It is not the most profitable question. Why we are allowed to live in
sorrow is a question which we need not answer. We might gain far more
by inquiring how to use our prolonged life.
III. ANSWERS WHICH MAY BE GIVEN TO THE QUESTION.
1. Suppose the answer should be, "God wills it." Is not that enough? "I opened
not my mouth; because thou didst it" (Ps. 39:9).
2. To an ungodly man sufficient answers are at hand.
It is mercy which, by prolonging the light of life, keeps you from worse
suffering. For you to desire death is to be eager for hell. Be not so
foolish.
It is wisdom which restrains you from sin, by hedging up your way, and
darkening your spirit. It is better for you to be downcast than dissolute.
It is love which calls you to repent. Every sorrow is intended to whip
you Godward.
3. To the godly man there are yet more apparent reasons. Your trials are sent, —
To let you see all that is in you. In deep soul-trouble we discover what
we are made of.
To bring you nearer to God. The hedges shut you up to God; the
darkness makes you cling close to him. Life is continued that grace may
be increased.
To make you an example to others. Some are chosen to be monuments
of the Lord's special dealings; a sort of lighthouse to other mariners.
To magnify the grace of God. If 6ur way were always bright we could
not so well exhibit the sustaining, consoling, and delivering power of the
Lord.
To prepare you for greater prosperity. Without your life being preserved,
 you could not reach that halcyon period which is reserved for you; nor
would you be fitted for it if you were not disciplined by previous trials.
To make you like your Lord Jesus, who lived in affliction. For him
death was no escape from his burdens: he said,"It is finished," before he
gave up the ghost.
Be not too ready to ask unbelieving questions.
Be sure that life is never too long.
Be prepared of the Holy Spirit to keep to the way even when it is hid, and to
walk on between the hedges when they are not hedges of roses, but fences of
briar.

 38. The Sinner's Surrender to His Preserver
I have sinned; what shall I do unto thee, O thou preserver of men? Job 7:20
Job could defend himself before men, but he used another tone when bowing
before the Lord: there he cried,"I have sinned." The words would suit any
afflicted saint; for, indeed, they were uttered by such an one; but they may also
be used by the penitent sinner, and we will on this occasion direct them to that
use.
1. A CONFESSION. "I have sinned."
In words this is no more than a hypocrite, nay, a Judas, might say. Do not many
call themselves "miserable sinners" who are indeed despicable mockers? Yet
seeing Job's heart was right his confession was accepted.
1. It was very brief, but yet very full. It was more full in its generality than
if he had descended to particulars. We may use it as a summary of our life:
"I have sinned." What else is certain in my whole career? This is most sure
and undeniable.
2. It was personal. I have sinned, whatever others may have done.
3. It was to the Lord. He addresses the confession not to his fellowman but
to the Preserver of men.
4. It was a confession wrought by the Spirit. See verse 18, where he
ascribes his grief to the visitation of God.
5. It was sincere. No complimentary talk, or matter of ritualistic form, or
passing acknowledgment. His heart cried,"I have sinned;" and he meant it.
6. It was feeling. He was cut to the quick by it. Read the whole chapter.
This one fact, "I have sinned;' is enough to brand the soul with the mark of
Cain, and burn it with the flames of hell.
7. It was a believing confession. Mingled with much unbelief Job still had
faith in God's power to pardon. An unbelieving confession may increase
sin.
II. AN INQUIRY. "What shall I do unto thee?"
In this question we see,—
1. His willingness to do anything, whatever the Lord might demand, thus
proving his earnestness.
2. His bewilderment: he could not tell what to offer, or where to turn; yet
something must be done.
3. His surrender at discretion. He makes no conditions, he only begs to
know the Lord's terms.
 4. The inquiry may be answered negatively.
What can I do to escape thee? Thou art all around me.
Can past obedience atone? Alas! As I look back I am unable to find
anything in my life but sin.
Can I bring a sacrifice? Would grief, fasting, long prayers, ceremonies,
or self-denial avail? I know they would not.
5. It may be answered evangelically:
Confess the sin."If we confess our sins," etc.
Renounce it. By his grace we can"cease to do evil and learn to do well."
Obey the message of peace: believe in the Lord Jesus and live.
III. A TITLE. "O thou preserver of men!"
Observer of men, therefore aware of my case, my misery, my confession, my
desire for pardon, my utter helplessness.
Preserver of men.
By his infinite long-suffering refraining from punishment.
By daily bounties of supply, keeping the ungrateful alive.
By the plan of salvation, delivering men from going down into the pit,
snatching the brands from the burning.
By daily grace, preventing the backsliding and apostasy of believers.
We must view the way and character of God in Christ if we would find comfort;
and from his gracious habit of preserving men we infer that he will preserve us,
guilty though we be.
Address upon the point in hand, —
The impenitent, urging them to confession.
The unconcerned, moving them to enquire,"What must we do to be
saved?"
The ungrateful, exhibiting the preserving goodness of God as a motive
for love to him.
 39. Out of Nothing Comes Nothing
Who can bring a clean thing out of an unclean? Not one. Job 14:4
JOB had a deep sense of the need of being clean before God, and indeed he was
clean in heart and hand beyond his fellows. But he saw that he could not of
himself produce holiness in his own nature, and therefore, he asked this
question, and answered it in the negative without a moment's hesitation. The best
of men are as incapable as the worst of men of bringing out from human nature
that which is not there.
I. MATTERS OF IMPOSSIBILITY IN NATURE.
l. Innocent children from fallen parents.
2. A holy nature from the depraved nature of any one individual.
3. Pure acts from an impure heart.
4. Perfect acts from imperfect men.
5. Heavenly life from nature's moral death.
II. SUBJECTS FOR PRACTICAL CONSIDERATION FOR EVERYONE.
1. That we must be clean to be accepted.
2. That our fallen nature is essentially unclean.
3. That this does not deliver us from our responsibility: we are none the
less bound to be clean because our nature inclines us to be unclean; a man
who is a rogue to the core of his heart is not thereby delivered from the
obligation to be honest.
4. That we cannot do the needful work of cleansing by our own strength.
Depravity cannot make itself desirous to be right with God.
Corruption cannot make itself fit to speak with God.
Unholiness cannot make itself meet to dwell with God.

5. That it will be well for us to look to the Strong for strength, to the
Righteous One for righteousness, to the Creating Spirit for new creation.
Jehovah brought all things out of nothing, light out of darkness, and order
out of confusion; and it is to such a Worker as He that we must look for
salvation from our fallen state.

III. PROVISIONS TO MEET THE CASE.
1. The fitness of the gospel for sinners. "When we were yet without
strength, in due time Christ died for the ungodly:" The gospel
contemplates doing that for us which we cannot attempt for ourselves.
 2. The cleansing power of the blood. Jesus would not have died if sin
could have been removed by other means
3. The renewing work of the Spirit. The Holy Ghost would not regenerate
us if we could regenerate ourselves.
4. The omnipotence of God in spiritual creation, resurrection, quickening,
preservation, and perfecting. This meets our inability and death.
Despair of drawing any good out of the dry well of the creature.
Have hope for the utmost cleansing, since God has become the worker of it.

 40. Job's Sure Knowledge
For I know that my Redeemer liveth. Job 19:25
Difficulties of translation very great. We prefer a candid reading to one which
might be obtained by pious fraud. It would seem that Job, driven to desperation,
fell back upon the truth and justice of God. He declared that he should be
vindicated somehow or other, and even if he died there would certainly come a
rectification after death. He could not believe that he would be left to remain
under the slanderous accusations which had been heaped upon him He was
driven by his solemn assurance of the justice and faithfulness of God to believe
in a future state, and in a Vindicator who would one day or other set crooked
things straight. We may use the words in the most complete evangelical sense,
and not be guilty of straining them; indeed, no other sense will fairly set forth the
patriarch's meaning. From what other hope could he obtain consolation but from
that of future life and glory?
I. JOB HAD A TRUE FRIEND AMID CRUEL FRIENDS. He calls him his
Redeemer, and looks to him in his trouble.
The Hebrew word will bear three renderings, as follows,—
1. His Kinsman.
Nearest akin of all. No kinsman is so near as Jesus. None so kinned, and
none so kind.
Voluntarily so. Not forced to be a brother, but so in heart, and by his
own choice of our nature: therefore more than brother.
Not ashamed to own it. "He is not ashamed to call them brethren" (Heb.
2:11). Even when they had forsaken him he called them "my brethren"
(Matt. 28:10).
Eternally so. Who shall separate us (Rom. 8:35)?
2. His Vindicator.
From every false charge: by pleading the causes of our soul.
From every jibe and jest: for he that believeth in him shall not be
ashamed or confounded.
From true charges, too; by bearing our sin himself and becoming our
righteousness, thus justifying us.
From accusations of Satan. "The Lord rebuke thee, O Satan!" (Zech.
3:2). "The accuser of our brethren is cast down" (Rev. 12:10).
3. His Redeemer.
Of his person from bondage.
Of his lost estates, privileges, and joys, from the hand of the enemy.
 Redeeming both by price and by power.
II. JOB HAD REAL PROPERTY AMID ABSOLUTE POVERTY. He
speaks of "my Redeemer"? as much as to say, "Everything else is gone, but my
Redeemer is still my own, and lives for me."
He means,—
1. I accept him as such, leaving myself in his hands.
2. I have felt somewhat of his power already, and I am confident that all is well
with me even now, since he is my Protector.
3. I will cling to him for ever. He shall be my only hope in life and death. I may
lose all else, but never the Redemption of my God, the Kinship of my Savior.
III. JOB HAD A LIVING KINSMAN AMID A DYING FAMILY. "My
Redeemer liveth."
He owned the great Lord as ever living:
As "the Everlasting Father;" to sustain and solace him.
As Head of his house, to represent him.
As Intercessor, to plead in heaven for him.
As Defender, to preserve his rights on earth.
As his Righteousness, to clear him at last.

What have we to do with the dead Christ of the church of Rome? Our Redeemer
lives.
What with the departed Christ of Unitarians? Our divine Vindicator abides in the
power of an endless life.
IV. JOB HAD ABSOLUTE CERTAINTY AMID UNCERTAIN AFFAIRS.
"I know." He had no sort of doubt upon that matter. Everything else was
questionable, but this was certain.
His faith made him certain. Faith brings sure evidence; it substantiates
what it receives, and makes us know.
His trials could not make him doubt. Why should they? They touched
not the relationship of his God, or the heart of his Redeemer, or the life
of his Vindicator.
His difficulties could not make him fear failure on this point, for the life
of his Redeemer was a source of deliverance which lay out of himself,
and was never doubtful.
His caviling friends could not move him from the assured conviction
that the Lord would vindicate his righteous cause.
While Jesus lives our characters are safe. Happy he who can say, "I know that
my Redeemer liveth."
Have you this great knowledge?
Do you act in accordance with such an assurance?
Will you not at this hour devoutly adore your loving Kinsman?

 41. Rebelling Against the Light
They are of those that rebel against the light. Job 24:13
These evidently had the light, and this should be esteemed as no small privilege,
since to wander on the dark mountains is a terrible curse. Yet this privilege may
turn into an occasion of evil.
Most of us have received light in several forms, such as instruction, conscience,
reason, revelation, experience, the Holy Spirit. The degree of light differs, but
we have each received some measure thereof.
Light has a sovereignty in it, so that to resist it is to rebel against it. God has
given it to be a display of himself, for God is light; and he has clothed it with a
measure of his majesty and power of judgment.
Rebellion against light has in it a high degree of sin. It might be virtue to rebel
against darkness, but what shall be said of those who withstand the light,
resisting truth, holiness, and knowledge?
I. DETECT THE REBELS.
Well-instructed persons, who have been accustomed to teach others, and
yet turn aside to evil: these are grievous traitors.
Children of Christian parents who sin against their early training; upon
whom prayer and entreaty, precept and example are thrown away.
Hearers of the word, who quench convictions deliberately, frequently,
and with violence.
Men with keen moral sense, who rush on, despite the reins of conscience
which should restrain them.
Lewd professors who, nevertheless, talk orthodoxy and condemn others,
thereby assuredly pronouncing their own doom.
II. DESCRIBE THE FORMS OF THIS REBELLION.
Some refuse light, being unwilling to know more than would be
convenient; therefore they deny themselves time for thought, absent
themselves from sermons, neglect godly reading, shun pious company,
avoid reproof, etc.
Others scoff and fight against it, calling light darkness, and darkness
light. Infidelity, ribaldry, persecution, and such like, become their resort
and shelter.
Persons run contrary to it in their lives; of set purpose, or through willful
carelessness. Walking away from the light is rebelling against it. Setting
up your own wishes in opposition to the laws of morality and holiness,
 is open revolt against the light.
Many presume upon their possession of light, imagining that knowledge
and orthodox belief will save them.
Many darken it for others, hindering its operations among men, hiding
their own light under a bushel, ridiculing the efforts of others, etc.
All darkness is a rebellion against light. Let us "have no fellowship with
the unfruitful works of darkness."
III. DENOUNCE THE PUNISHMENT OF THIS REBELLION.
To have the light removed.
To lose eyes to see it even when present.
To remain unforgiven, as culprits blindfolded for death, as those do who
resist the light of the Holy Spirit.
To sin with tenfold guilt, with awful willfulness of heart.
To descend for ever into that darkness which increases in blackness
throughout eternity.

IV. DECLARE THE FOLLY OF THIS REBELLION.
Light is our best friend, and it is wisdom to obey it: to resist it is to rebel
against our own interest.
Light triumphs still. Owls hoot, but the moon shines. Opposition to truth
and righteousness is useless; it may even promote that which it aims to
prevent.
Light would lead to more light. Consent to it, for it will be beneficial to
your own soul.
Light would lead to heaven, which is the center of light.
Light even here would give peace, comfort, rest, holiness, and
communion with God.
Let us not rebel against light, but yield to its lead; yea, leap forward to
follow its blessed track.
Let us become the allies of light, and spread it. It is a noble thing to live
as light-bearers of "the Lord and Giver of Light."
Let us walk in the light, as God is in the light; and so our personal
enjoyment will support our Life-work. Light must be our life if our life
is to be light.
 42. The Hypocrite Discovered
Will he always call upon God? Job 27:10
A hypocrite may be a very neat imitation of a Christian. He professes to know
God, to converse with him, to be dedicated to his service, and to invoke his
protection: he even practices prayer, or at least feigns it. Yet the cleverest
counterfeit fails somewhere, and may be discovered by certain signs. The test is
here: "Will he always call upon God?"
I. WILL HE PRAY AT ALL SEASONS OF PRAYER?
Will he pray in private? Or is he dependent upon the human eye, and the
applause of men?
Will he pray if forbidden? Daniel did so. Will he?
Will he pray in business? Will he practice ejaculatory prayer? Will he
look for hourly guidance?
Will he pray in pleasure? Will he have a holy fear of offending with his
tongue? Or will company make him forget his God?
Will he pray in darkness of soul? Or will he sulk in silence?
II. WILL HE PRAY CONSTANTLY?
If he exercises the occasional act of prayer, will he possess the spirit of prayer
which never ceases to plead with the Lord? We ought to be continually in
prayer, because we are:
Always dependent for life, booth temporal and spiritual, upon God.
Long as they live should Christians pray,
For only while they pray they live.
Always needing something, nay, a thousand things.
Always receiving, and therefore always needing fresh grace wherewith
to use the blessing worthily.
Always in danger. Seen or unseen danger is always near, and none but
God can cover our head.
Always weak, inclined to evil, apt to catch every infection of soul-
sickness, "ready to perish" (Isa. 27:13).
Always needing strength, for suffering, learning, song, or service.

Always sinning. Even in our holy things sin defiles us, and we need
constant washing.
Always weighted with other men's needs. Especially if rulers, pastors,
teachers, parents.
Always having the cause of God near our heart if we are right; and in its
 interests finding crowds of reasons for prayer.
III. WILL HE PRAY IMPORTUNATELY?
If no answer comes, will he persevere? Is he like the brave horse who
will pull at a post at his master's bidding?
If a rough answer comes, will he plead on? Does he know how to
wrestle with the angel, and give tug for tug?
If no one else prays, will he be singular, and plead on against wind and
tide?
If God answer him by disappointment and defeat, will he feel that delays
are not denials, and still pray?
IV. WILL HE CONTINUE TO PRAY THROUGHOUT THE WHOLE OF
LIFE?
The hypocrite soon gives up prayer under certain circumstances.
If he is in trouble, he will not pray, but will run to human helpers.
If he gets out of trouble, he will not pray, but quite forget his vows.
If men laugh at him, he will not dare to pray.
If men smile on him, he will not care to pray.
1. He grows formal. He is half asleep, not watchful for the answer. He falls into
a dead routine of forms and words.
2. He grows weary. He can make a spurt, but he cannot keep it up. Short prayers
are sweet to him.
3. He grows secure. Things go well and he sees no need of prayer; or he is too
holy to pray.
4. He grows infidel, and fancies it is all useless, dreams that prayer is not
philosophical.

 43. Conceit Rebuked
Should it be according to thy mind? Job 34:33
The verse is written in language of the most ancient kind, which is but little
understood. Moreover, it is extremely pithy and sententious, and hence it is
obscure. The sense given in our version is, however, that which sums up the
other translations, and we prefer to adhere to it.
I. DO MEN REALLY THINK THAT THINGS SHOULD BE
ACCORDING TO THEIR MIND?
l. Concerning God. Their ideas of him are according to what they think he
should be; but could he be God at all if he were such as the human mind would
have him to be?
2. Concerning providence on a large scale, would men re-write history? Do they
imagine that their arrangements would be an improvement upon infinite
wisdom? In their own case they would arrange all matters selfishly. Should it be
so?
3. Concerning the Gospel, its doctrines, its precepts, its results, should men have
their own way? Should the atonement be left out, or the statement of it be
modified to suit them?
4. Concerning the Church. Should they be head and lord?
Should their liberal ideas erase inspiration?
Should Baptism and the Lord's Supper be distorted to gratify them?
Should gaudy ceremonies drive the Lord's homely ordinances out of
doors? Should priestcraft crush out spiritual life? Should taste override
divine commands?
Should the Ministry exist only for their special consolation, and be
molded at their bidding?
II. WHAT LEADS THEM TO THINK SO?
1. Self-importance, and selfishness.
2. Self-conceit, and pride.
3. A murmuring spirit which must needs grumble at everything.
4. Want of faith in Christ leading to a doubt of the power of his gospel.
5. Want of love to God, souring the mind and leading it to kick at a thing simply
because the Lord prescribes it.
III. WHAT A MERCY THAT THINGS ARE NOT ACCORDING TO
THEIR MIND!
1. God's glory would be obscured.
2. Many would suffer to enable one man to play the Dictator.
3. We should, any one of us, have an awful responsibility resting upon us if our
own mind had the regulation of affairs.
4. Our temptations would be increased. We should be proud if we succeeded,
and despairing if we met with failure.
5. Our desires would become more greedy.
6. Our sins would be uncorrected; for we should never allow a rod or a rebuke to
come at us.
7. There would be universal strife; for every man would want to rule and
command (James 4:5). If it ought to be according to your mind, why not
according to mine?
IV. LET US CHECK THE SPIRIT WHICH SUGGESTS SUCH
CONCEIT.
l. It is impracticable; for things can never be as so many different minds would
have them.
2. It is unreasonable; for things ought not so to be.
3. It is unchristian; for even Christ Jesus pleased not himself, but cried,"Not as I
will" (Matt. 26:39).
4. It is atheistic; for it dethrones God to set up puny man.
Pray God to bring your mind to his will.
Cultivate admiration for the arrangements of the Divine mind.
Above all, accept the gospel as it is, and accept it now.

 44. Pride Catechized
Should it be according to thy mind? He will recompense it, whether thou refuse,
or whether thou choose; and not I: therefore speak what thou knowest. Job 34:33
It is never wise to dispute with God. Especially upon the matter of salvation. No
sinner seeking pardon should be so foolish as to dispute with his Sovereign
Savior.
I. A QUESTION. "Should it be according to thy mind?"
Should salvation be planned to suit you? Should beggars be choosers?
Should these who profess penitence become dictators?
1. What is it to which you object?
Is there something objectionable in the plan of salvation? Is it too much
of grace? Is it too simple? Is it too general? Is it too humbling? Do you
dislike the method of substitution? Do you rebel against the Deity of the
Savior?
Is there a cause of stumbling in the working out of salvation? Does the
cross scandalize you? Do you dislike the work of the Holy Spirit? Are
his operations too radical? Is regeneration too spiritual? Is holiness
irksome?
Are its requirements too exact? Too Puritanical?
Are its statements too humiliating? Too denunciatory?
Is its term of service too protracted? Would you prefer a temporary
faith? A transient obedience?
2. Should not God have his way? He is the Donor of salvation; shall he not do as
he wills with his own?
3. Is not God's way best? Is not the Infinitely Good the best Controller, the best
Ruler of the feast?
4. Should it be according to a mind that is ignorant? Fickle? Feeble? Selfish?
Short-sighted? Is not yours such?
5. Why is your mind to be supreme? Why not another man's mind? You see the
absurdity in that case; why not in your own?
II. A WARNING. "He will recompense it, whether thou refuse, or whether thou
choose."
Whether sinners accept or refuse salvation:
1. God will perform his pleasure.
2. God will punish sin.
3. God will glorify Christ by conversions.
4. God will magnify his own name before an assembled universe.
5. God will carry on his work of mercy in the one way which he has chosen, and
he will not alter one jot or tittle to please vainglorious man.
III. A PROTEST. "And not I."
1. I am not the person to be disputed with: you are not dealing with man but with
God. "He will recompense it... and not I." Therefore there is no use in deceit or
in defiance: thus you may overcome a mortal, but not the Eternal.
2. I will not be responsible for you. You yourself are sinning, and must answer
for it, and no friend or minister can stand for you when God recompenses your
sin upon you.
3. I will not share in your rebellion."Not I." We must keep clear of complicity
with the obstinate man who dictates to his God. It is a grand thing to be able to
say distinctly,"Not I."
IV. AN INVITATION. "Therefore speak what thou knowest."
1. Exercise your freedom. Choose or reject; it is at your own peril.
2. Exercise your reason. Be sure that you know by personal observation and
experience, and let your decision be based upon unquestionable knowledge.
3. Exercise your influence and speak as you think; but mind what you do; for an
account must be given of your words.
4. Better exercise your truthfulness and bear witness to facts, rather than criticize
the methods of the Lord.
Do not cavil at God's methods of grace, for certainly you cannot alter
them, and if you could alter them you would not improve them.
Join not with others in their cavilings. It may be fashionable to criticize
and doubt, but it is mischievous, presumptuous, and rebellious. Doubters
may be in great repute among their own class, but they are poor
creatures after all. Those who are wiser than God are fools in capitals.
Decide for yourself, but let it be with knowledge and thought; and when
you have decided do not think that everybody else is to bow to your
judgment. Bow before the Lord, and let your judgment be more eager to
obey the truth for itself, than to rule over others.
 45. Rain and Grace: A Comparison
Who hath divided a watercourse for the overflowing of waters, or a way for the
lightning of thunder; To cause it to rain on the earth, where no man is; on the
wilderness, wherein there is no man; To satisfy the desolate and waste ground;
and to cause the bud of the tender herb to spring forth? Job 38:25-27
God challengeth man to compare with his Maker even in the one matter of the
rain. Can he create it? Can he send a shower upon the desert, to water the lone
herbs which else would perish in the burning heat? No, he would not even think
of doing such a thing. That generous act cometh of the Lord alone.
We shall work out a parallel between grace and rain.
I. GOD ALONE GIVETH RAIN, AND THE SAME IS TRUE OF GRACE.
We say of rain and of grace, God is the sole Author of it.
He devised and prepared the channel by which it comes to earth. He
hath "divided a watercourse for the overflowing of waters." The Lord
makes a way for grace to reach his people.
He directs each drop, and gives each blade of grass its own drop of dew,
to every believer his portion of grace.
He moderates the force, so that it does not beat down or drown the
tender herb. Grace comes in its own gentle way. Conviction,
enlightenment, etc., are sent in due measure.
He holds it in his power. Absolutely at his own will does God bestow
either rain for the earth, or grace for the soul.
II. RAIN FALLS IRRESPECTIVE OF MEN, AND SO DOES GRACE.
Grace waits not man's observation. As the rain falls where no man is, so
grace courts not publicity.
Nor his cooperation. It"tarrieth not for man, nor waiteth for the sons of
men"(Mic. 5:7).
Nor his prayers. Grass calls not for rain, yet it comes."I am found of
them that sought me not" (Isa. 65:1).
Nor his merits. Rain falls on the waste ground.
"Ah, grace, into unlikeliest hearts,
It is thy wont to come;
The glory of thy light to find
In darkest spots a home."

III. RAIN FALLS WHERE WE MIGHT LEAST HAVE EXPECTED IT.
It falls where there is no trace of former showers, even upon the desolate
 wilderness: so does grace enter hearts which had hitherto been
unblessed, where great need was the only plea which rose to heaven
(Isa. 35:7).
It falls where there seems nothing to repay the boon. Many hearts are
naturally as barren as the desert Isa. 35:6).
It falls where the need seems insatiable, "to satisfy the desolate." Some
cases seem to demand an ocean of grace, but the Lord meets the need;
and his grace falls where the joy and glory are all directed to God by
grateful hearts. Twice we are told that the rain falls "where no man is."
When conversion is wrought of the Lord, no man is seen. The Lord
alone is exalted.
IV. THIS RAIN IS MOST VALUED BY LIFE.
The rain gives joy to seeds and plants in which there is life. Budding life
knows of it; the tenderest herb rejoices in it. So is it with those who
begin to repent, who feebly believe, and thus are just alive.
The rain causes development. Grace also perfects grace. Buds of hope
grow into strong faith. Buds of feeling expand into love. Buds of desire
rise to resolve. Buds of confession come to open avowal. Buds of
usefulness swell into fruit.
The rain causes health and vigor of life. Is it not so with grace?
The rain creates the flower with its color and perfume, and God is
pleased. The full outgrowth of renewed nature cometh of grace, and the
Lord is well pleased therewith.
Let us acknowledge the sovereignty of God as to grace.
Let us cry to him for grace.
Let us expect him to send it, though we may feel sadly barren, and quite
out of the way of the usual means of grace.

 46. Good Cheer for the Needy
For the needy shall not always be forgotten; the expectation of the poor shall not
perish for ever. Psalm 9:18
The practical value of a text very much depends upon the man to whom it comes
The song of the troubadour was charming to Richard Coeur-de-Lion because he
knew the responsive verses. The trail is full of meaning to the Indian, for his
quick eye knows how to follow it; it would not mean a tithe as much to a white
man. The sight of the lighthouse is cheering to the mariner, for from it he gathers
his where- abouts. So will those who are spiritually poor and needy eagerly lay
hold on this promise, prize it, and live upon it with content.
It is literally true that the needy are remembered of God, and though they may be
overlooked by man's laws, the Lord will rectify that error at the last. In better
times also he will so order governments that they shall look with peculiar
interest upon the poor. Using the text spiritually we see:
I. TWO BITTER EXPERIENCES ENDED.
1. "The needy shall not always be forgotten." You have been forgotten —
By former friends and admirers.
In arrangements made, and plans projected.
In judgments formed, and in praises distributed.
In help estimated, and reliance expressed.
In fact, you have not been a factor in the calculation; you have been forgotten as
a dead man out of mind. This has wounded you deeply, for there was a time
when you were consulted among the first.
This will not be so always.
2."The expectation of the poor shall not perish for ever" You have been
disappointed, —
In your natural expectation from justice, gratitude, relationship, age,
sympathy, charity, etc.
In your confidence in man.
In your judgment of yourself.
In your expectations of providence.
This disappointment shall only be temporary. Your expectation shall not perish
for ever: you shall yet receive more than you expected.
II. TWO SAD FEARS REMOVED, FEARS WHICH ARE NORMALLY
SUGGESTED BY WHAT YOU HAVE ALREADY EXPERIENCED.
1. Not for ever shall you be forgotten, —
You shall not meet with final forgetfulness
In the day of severe trouble.
In the night of grief and alarm for sin.
In the hour of death.
2. Nor shall your expectation perish, —
Your weakness shall not frustrate the power of God.
Your sin shall not dry up the grace of God.
Your constitutional infirmities shall not cause your overthrow.
Your future trials shall not be too much for you.
III. TWO SWEET PROMISES GIVEN.
1. "Not always be forgotten;" you shall not be overlooked:
In the arrangements of providence.
At the mercy-seat, when you are pleading.
From the pulpit, and in the Word, when your soul is hungering.
At the Breaking of Bread, when you long for communion with your
Lord.
In your sufferings and service, when to be thought of by the Lord will be
your main consolation.
By the angels, or by any other spiritual agencies.
By the Father, Son, or Holy Ghost.
2. "Expectation shall not perish for ever." You shall not be disappointed —
Peace shall visit your heart.
Sin shall be vanquished without and within.
Mercy shall deliver in trial and out of trial.
Assurance shall be gained, and all its strong confidence.
Eminent joys shall be obtained, and an abundant entrance into glory.

Let the poor man hope in God.
Let him feast on the future if he find the present to be scant.
Above all, let him rest in the promise of a faithful God.

 47. Revelation and Conversion
The law of the Lord is perfect, converting the soul; the testimony of the Lord is
sure, making wise the simple. Psalm 19:7
Trees are known by their fruit, and books by their effect upon the mind. It is not
the elegance of its diction but the excellence of its influence by which a book is
to be estimated.
By "the law of the Lord" David means the whole revelation of God, as far as it
had been given in his day; but his remark is equally true of all that God has since
been pleased to speak by his Spirit.
This holy law may be judged of by its effect upon our own selves; It touches
man's very soul, with the best conceivable result; and hence the Psalmist speaks
of it in the most eulogistic manner as both perfect and sure. Its effects prove it to
be complete and certain.
I. THE WORK OF THE WORD OF GOD IN CONVERSION.
Not apart from the Spirit, but as it is used by the Spirit for diverse ends, all
needful to salvation.
1. To convince men of sin: they see what perfection is, that God demands it, and
that they are far from it.
2. To drive men from false methods of seeking salvation, to bring them to self-
despair, and to shut them up to God's method of saving them.
3. To reveal the way of salvation, by grace, through Christ, by faith.
4. To enable the soul to embrace Christ as its all in all. By setting forth promises
and invitations, which are opened up to the understanding and sealed to the
heart, etc.
5. To bring the heart nearer and nearer to God. Emotions of love, desires for
holiness, devotion, self-searching, love to men, humility, etc. — these are all
excited, sustained, and perfected in the heart by the Word of God.
6. To restore the soul when it has wandered. Renewing tenderness, hope, love,
joy, etc., by its gentle reminders.
7. To perfect the nature. The highest flights of holy enjoyment are not above or
beyond the Word. Nothing is purer or more elevated than Holy Scripture. The
Word also slays all sin, promotes ffery virtue, prepares for every duty, etc.

II. THE EXCELLENCE OF THIS WORK DONE BY THE WORD.
The operations of grace by the Word are altogether good and not evil; and they
are timed and balanced with infinite discretion. The Word of the Lord works
marvelously, perfectly, and surely.
1. It removes despair without quenching repentance.
2. Gives pardon, but does not create presumption.
3. Gives rest, but excites the soul to progress.
4. Breathes security, but engenders watchfulness.
5. Bestows strength and holiness, but begets no boasting.
6. Gives harmony to duties, emotions, hopes, and enjoyments.
7. Brings the man to live for God, before God. and with God; and yet makes him
none the less fitted for the daily duties of life.
III. THE CONSEQUENT EXCELLENCE OF THE WORD.
l. We need not add to it if we would secure conversion in any special case, or on
the largest scale.
2. We need not keep back any doctrine for fear of damping the flame of a true
revival.
3. We need not extraordinary gifts with which to preach it: the Word will do its
own work.
4. We have but to follow the Word to be converted. It would be useless to run
after new doctrine in the hope of being more powerfully affected. The old is
better, and nothing better than the old Gospel can be imagined. It fits a man's
needs as a key fits a lock.
5. We have but to keep to it to become truly wise: wise as the aged, wise as
necessity requires, wise as the age, wise as eternity demands, wise with the
wisdom of Christ.
Cling to the Scripture.
Study the whole revelation of God.
Use it as your chief instrument in all holy service.

 48. Salus Jehovae
But the salvation of the righteous is of the Lord. Psalm 37:39
Salvation is a very large term, and describes the whole life of true believers-their
whole experience, from their first consciousness of the ruin of the fall to their
entrance into glory. They feel their need of being perpetually saved from self,
sin, Satan, and the world. They trust in God for preservation, and their end is
peace (verse 37).
The prosperous sinner is on another tack, and comes to another conclusion: he
disowns all need of salvation, and considers his success to be of his own
winning. Alas, there comes to him a turning of the tables before long; according
to the preceding verse: "The transgressors shall be destroyed together; the end of
the wicked shall be cut off." God is not with the unrighteous; they have neither
safety, nor strength, nor salvation in their time of trouble.
Our text contains a broad statement, of which we may say,—

I. THIS IS THE ESSENCE OF SOUND DOCTRINE.
The salvation of the righteous is of the Lord, even of the Triune Jehovah, Father,
Son and Holy Ghost in:
1. The planning.
2. The providing.
3. The beginning.
4. The carrying on.
5. The completion.

II. THIS IS A NECESSARY FACT. The saints recognize it; for
1. Their inward conflicts make them know that God alone must work salvation.
They are too fickle and feeble to save themselves.
2. Their outward temptations drive them to the same conclusion. They are well
kept whom God keeps, but none else.
3. The world's hate drives them away from all hope in that quarter. God is
greater than a world in arms.
4. Their daily trials and afflictions would crush them if Omnipotence did not
sustain them. Only God's grace can be all-sufficient.
5. The perishing of hypocrites is a sad proof of how little man can do.
Temporary believers perish like blossoms which never knit to fruit, and therefore
fall from the tree.
III. THIS IS A SWEET CONSOLATION. This truth, that unto God the Lord
belongeth the salvation of his saints, acts graciously,:
1. Leading them to solid trust.
2. Exciting them to believing prayer.
3. Urging them to look out of self.
4. Inspiring them with great thoughts of God, and
5. Leading them to offer adoring praise unto their Redeemer.

IV. THIS IS A REASON FOR HUMILITY.
1. It strips the righteous of all pride in the fact of their being saved.
2. Of all exultation in self because they continue in their integrity.
3. Of all undue censure of the fallen; for they themselves would have failed, had
not the Lord upheld them.
4. Of all self-confidence as to the future, since their weakness is inherent and
abiding.
5. Of all self-glorying, even in heaven, since in all things they are debtors to
sovereign grace.

V. THIS IS A FRUITFUL GROUND OF HOPE.
1. In reference to our own difficulties: God can give us deliverance.
2. In reference to our tried brethren: the Lord can sustain, sanctify, and deliver
them.
3. In reference to seeking souls: we may leave their cases in the Savior's hands.
He is able to save to the uttermost.
4. In reference to sinners: they cannot be too degraded, obstinate, ignorant, or
false; God can work salvation even in the worst.

 49. Sparrows and Swallows
Yea, the sparrow hath found a house, and the swallow a nest for herself, where
she may lay her young, even thine altars, O Lord of hosts, my King, and my God.
Psalm 84:3
DAVID, as an exile, envied the birds which dwelt around the house of the Lord.
So the Christian, when debarred the assembly of the saints, under spiritual
desertion, will pine to be once more at home with God.
These birds found in the sanctuary what we would find in God.
I. HOUSES FOR THEMSELVES.
That they should find houses in and around the Lord's house is remarkable, and
David dwelt on it with pleasure.
1. Consider what they were. Sparrows.
Worthless creatures. Five for two farthings.
Needy creatures, requiring both nests, food, and everything else.
Uninvited guests. The temple did not need them; it might have been all
the better without them.
Numerous creatures; but none were driven away.
2.Consider what they did: "Found a house," a comfortable, suitable, permanent
abode.
They looked for it, or they could not have been described as having
found it.
It was there already, or they could not have found it.
They appropriated it. Their right lay in discovery; they found a house
and occupied it without question. O for an appropriating faith!
3. Consider what they enjoyed?
Safety.
Rest.
Abode.
Delight.
Society.
Nearness.
All this in the house of God, hard by his altars. Thus do believers find all in
Christ Jesus.
And so, secondarily, they find the same things in the assembly, of the saints, in
the place where God's honor dwelleth.
We come to the house of the Lord with joy.
 We remain in it with delight.
We sit and sing in it with pleasure.
We commune with our fellow-songsters with much content.
It is not every bird that does this. The eagle is too ambitious. The vulture too
foul. The cormorant too greedy. The hawk too warlike. The ostrich too wild. The
barn-door fowl too dependent upon man. The owl too fond of darkness. These
sparrows were little and loving.
II. NESTS FOR THEIR YOUNG.
Some persons are not so much in need of a house for themselves, for, like
swallows, they live on the wing, and are active and energetic; but they need a
nest for their young, for whom they are greatly anxious. They long to see the
young people settled, happy, and safe in God.
Children should be housed in the house of God. The sanctuary of God should be
the nursery of the young.
1. They will be safe there, and free there. The swallow, the "bird of liberty," is
satisfied to find a nest for herself near the altars of God. She is not afraid of
bondage there either for herself or her young.
2. They will be joyful there. We should try to make our little ones happy in God,
and in his holy worship. Dull Sabbaths and dreary services should not be
mentioned among us.
3. They are near the blessing, when we bring them near the house of the Lord.
4. They are in choice society; their companions will be the companions of Jesus.
5. They are likely to return to the nest as the swallows do; even as the young
salmon return to the rivulet where they were hatched. Young folks remember
their first impressions.
6. Children truly brought to Christ have every blessing in that fact.
They are rich: they dwell in God's palace.
They are educated: they abide in the Lord's temple.
They are safe for time and eternity.
The second blessing of a nest for our young often follows on the first, or getting
a house for ourselves.
But it needs prayer, example, and precept. Children do not take to
religion as ducks to water; they must be led and trained with earnest
care.
Are you sighing after Christ for yourself and your children?
Are you content without Christ? Then you are not likely to care about
your children.
 Do you already possess a home in Jesus? Rest not till all yours are
housed in the same place.

 50. Angelic Protection in Appointed Ways
For he shall give his angels charge over thee, to keep thee in all thy ways. Psalm
91:11
The Lord gave his people shelter in the time of pestilence, for he had promised,
"There shall no evil befall thee; neither shall any plague come nigh thy
dwelling." The former verses celebrate the Passover of those who dwell in God.
After the Passover came a journey to Canaan; and the promise of the covenant
angel and his keeping them in all their ways, fitly follow upon the rescue from
the plague.
We, too, are pilgrims on our way to Canaan. He who set us free by the Passover
deliverance also provides for our journey to the land which floweth with milk
and honey. All the way to the promised land is covered by this divine safe
conduct.
I. THERE ARE WAYS WHICH ARE NOT IN THE PROMISE.
"Skil thy ways" are mentioned; but some tracks are not to be followed by
children of God, and are not their ways.
1. Ways of presumption. In these men court danger, and, as it were, defy God.
"Cast thyself down," said Satan to our Lord, and then urged this promise (Matt.
4:6).
2. Ways of sin, dishonesty, lying, vice, worldly conformity, etc. We have no
permit to bow in the house of Rimmon (Eph. 5:12).
3. Ways of worldliness, selfishness, greed, ambition. The ways by which men
seek personal aggrandizement are usually dark, and crooked, and are not of God
(Prov. 28:22; 1 Tim. 6:9).
4. Ways of pride, self-conceit, boastful promisings, pretended perfection, etc.
"Pride goeth before destruction."
5. Ways of will worship, willfulness, obstinacy, fancy, day-dreaming, absurd
impulse, etc. (Jer. 2:18).
6. Ways of erroneous doctrine, novel practice, fashionable ceremonial, flattering
delusion, etc. (2 Tim. 3:5).
II. THERE ARE WAYS IN WHICH SAFETY IS GUARANTEED.
l. The way of humble faith in the Lord Jesus.
2. The way of obedience to divine precepts.
3. The way of childlike trust in providential guidance.
4 The way of strict principle, and stern integrity.
5. The way of consecrated service, and seeking God's glory.
6. The way of holy separation, and walking with God.

III. THESE WAYS LEAD US INTO VARIED CONDITIONS.
1. They are changeful and varied: "all thy ways."
2. They are sometimes stony with difficulty: "foot against a stone."
3. They may be terrible with temptation.
4. They may be mysteriously trying. Devils may throng the path, only to be met
by holy angels.
5. They are essentially safe, while the smooth and easy roads are perilous.

IV. BUT WHILE WALKING IN THEM ALL BELIEVERS ARE
SECURE.
1. The Lord Himself concerns Himself about them: "He shall give his angels
charge over thee." He will personally command those holy beings to have an eye
to His children. David charged his troops to spare Absalom, but his bidding was
disregarded. It is not so with God.
2. Mysterious agencies protect them: angels bear them up in their hands, as
nurses carry little children. Wonderful tenderness and power! Angels acting as
servants to men!
3. All things are on their side, both visible and invisible. Command is laid on all
to protect the saints. "Thou hast given commandment to save me" (Ps. 71:3).
4. Each one is personally watched over. "Charge over thee to keep thee (Isa.
13:6; Gen. 28:15).
5. That watchfulness is perpetual "All thy ways" (Ps. 121:3-4).
6. This guard also confers honor. How noble a thing to have the courtiers of
heaven for a corps de garde!
7. All this comes to them by Jesus, whose the angels are, and whom they serve
(Isa. 43:4).
See how the lowest employment is consistent with the highest
enjoyment. Keeping guard over the Lord's stumbling children is no
discredit to angels.
How cheerfully we should watch over others! How vigorously should
we hold them up whenever it is in our power! To cast off a stumbling
brother is not angelic, but the reverse.
How safe we ought to feel, how fully trustful we ought to be! Alexander
slept soundly, "for;' said he, "Parmenio wakes."
How holy we should be with such holy ones for watchers! Great
privileges involve heavy responsibilities.
 51. Living Praise
The dead praise not the Lord, neither any that go down into silence. But we will
bless the Lord from this time forth and for evermore. Praise the Lord.
Psalm 115:17-18
The living God should be adored by a living people. A blessing God should be
blessed by a blessing people. Whatever others do, we ought to bless Jehovah.
When we bless him we should not rest till others do the same: we should cry to
them, "Praise the Lord." Our example and our persuasion should rouse them to
praise.
I. A MOURNFUL MEMORY. "The dead praise not the Lord, neither any that
go down into silence." This reminds us:
1. Of silenced voices in the choirs of Zion. Good men and true who neither sing
nor speak among us any longer.
2. Of our own speedy silence: so far as this world is concerned, we shall soon be
among the dead and silent ones.
3. Of the ungodly around us, who are already spiritually dead, and can no more
praise the Lord than if they were dumb.
4. Of lost souls in hell. Never will these bless the Lord.
II. A HAPPY RESOLUTION. "But we will bless the Lord."
In heart, song, testimony, action, we are resolved to give the Lord our loving
praise, because—
1. We live. Shall we not bless him who keeps us in being?
2. We live spiritually, and this demands perpetual thanksgiving.
3. We are blessed of the Lord: shall we not bless him?
4. He will bless us. More and more will he reveal his love to us: let us praise him
more and more. Be this our steadfast vow, that we will bless the Lord, come
what may.
III. AN APPROPRIATE COMMENCEMENT. "We will bless the Lord from
this time forth."
1. When the heathen ask, "Where is now their God?" (verse 2), let us reply
courageously to all atheistic questions, and meet infidelity with joyous adoration.
2. When under a sense of mercy, we are led to sing "The Lord hath been mindful
of us" (verse 12), let us then bless him.
3. When spiritually renewed and comforted. When the four times repeated
words, "He will bless? have come true in our experience, and the Lord has
increased us with every personal and family blessing (verses 12-14), then let all
that is within us bless the holy name of the Lord.
4. When led to confess Christ. Then should we begin the never-ending life-
psalm. Service and song should go together.
5. When years end and begin New Years' days, birthdays, etc., let us bless
God for:
Sin of the year forgiven.
Need of the year supplied.
Mercy of the year enjoyed.
Fears of the year removed.
Hopes of the year fulfilled.
Let us from this very moment magnify the name of the Lord. Let our hearts turn
each beat into music as we inwardly bless him. We have robbed him of his glory
long enough.

IV. AN EVERLASTING CONTINUANCE. "From this time forth and for
evermore."
1. Weariness shall not suspend it. We will renew our strength as we bless the
Lord.
2. Final falling shall not end it: the Lord will keep our soul in his way, and make
us praise him all our days.
3. Nor shall death so much as interrupt our songs, but raise them to a purer and
fuller strain.
4. Nor shall any supposable calamity deprive the Lord of our gratitude. "The
Lord gave, and the Lord hath taken away; blessed be the name of the Lord" (Job
1:21).
One by one the singers in the consecrated choir steal away from us, and we miss
their music: let us feel as if baptized for the dead.
Will no one here engage in the choir, and rehearse on earth the sonnets of
heaven?
 52. What Is Your Comfort?
This is my comfort in my affliction: for thy word hath quickened me. Psalm
119:50
IN some respects the same event happens to us all: to good men, to great men, to
well-instructed men, as well as to the wicked, the obscure, and the ignorant.
Each of these can speak of "my affliction." "The heart knoweth his own
bitterness" (Prov. 14:10).
It is a grand matter when "my affliction" is in each case balanced by "my
comfort." It was so in David's case, and he is a fair representative of all
believers. How is it with each one of our hearers?
I. BELIEVERS HAVE THEIR PECULIAR COMFORT. Each tried child of
God can say, "This is my comfort."
1.This, as different from others. Worldly men get their drops of comfort from
such sources as they prefer; but the godly man looks to his experience of the
Word, and says, "This is my comfort" (Ps. 4:6).
2.This, as understanding what it is. He knew his consolation as well as he knew
his tribulation. He was not like Hagar, who could not see the well which was so
near her (Gen. 21: 19).
3.This, as having it near at hand. He does not say that, as if he pointed it out in
the distance; but this, as grasping it.
4.This, as pleading in prayer that which he had enjoyed; urging upon the Lord
the mercy already received.
II. THAT COMFORT COMES FROM A PECULIAR SOURCE. "Thy word
hath quickened me."
1. In part it is outward.
The word of God, full of promises, is our comfort (Rom. 15:4).
The word of God, full of records of his goodness, is the confirmation of our
confidence (Ps. 77:5-10).
The word of God, full of power, is our strength (Eccles. 8:4).
2. In part it is inward: "Thy word hath quickened me?"
In past experience he had felt the power of the word in raising him,—
Into life from death (Ps. 116:8).
Into energy from lethargy (Song of Sol. 6:12).
Into higher life from lower (Ps. 119:67).
In all things it had been a source of quickening to him.
In present experience he was then feeling its power in making.
 His mind less worldly.
His heart more prayerful.
His spirit more tender.
His faith more simple.
If the word has done and is doing all this, we may expect it to do more, and to
magnify its power in our complete rescue.
III. THAT COMFORT IS VALUABLE UNDER PECULIAR TRIALS.
1. Hope deferred. Study the context. "Remember the word unto thy servant,
upon which thou hast caused me to hope" (verse 49). Quickening enables us to
hope on.
2. Trial endured (verse 50). Comfort is most needed in trouble, and there is no
comfort like quickening.
3. Scorn suffered. "The proud have had me greatly in derision" (verse 51 ). We
care nothing for mockers when we are lively in spiritual things.
4. Sin of others. "Horror hath taken hold upon me because of the wicked" (verse
53). More grace will enable us to bear up under abounding sin.
5. Changes. Read carefully verse 54. The Bible has a song for all seasons, and a
psalm for all places.
6. Darkness: "in the night" (verse 55). There is no night-light like the Word,
enlightening and enlivening the heart.
IV. THAT THE FORM OF OUR COMFORT IS A TEST OF
CHARACTER.
1. Some look to wealth: when their corn and their wine are increased, they say,
"This is my comfort?' They mind the main chance: they are worldly (Luke
12:19).
2. Some seek to dreams and visions, omens and fancies, impressions and
presentiments: they are superstitious.
3. Some run to sin, drink, gaming, worldly company, dissipation, opium: they
are wicked.
4. Some resort to their fellow men for advice and assistance: they are unwise,
and will be disappointed (Jer. 17:5).
What is your comfort?
Has this blessed volume quickened you?
If so, look to it under all trials, for it will never fail you.
 53. Open Praise and Public Confession
I will praise Thee with my whole heart: before the gods will I sing praise unto
Thee. I will worship towards Thy holy temple, and praise Thy name for Thy
lovingkindness and for Thy truth: for Thou hast magnified Thy word above all
Thy name. In the day when I cried Thou answeredst me, and strengthenedst me
with strength in my soul. Psalm 138:1-3
DAV1D was vexed with rival gods, as we are with rival gospels. Nothing is
more trying to the soul of a true man than to be surrounded with vile
counterfeits, and to hear these cried up, and the truth treated with contempt.
How will David act under the trial? For so should we act. Our text informs us.
He will:
I. SING WITH WHOLE-HEARTED PRAISE. "I will praise thee with my
whole heart: before the gods will I sing praise unto thee."
1. His song would openly show his contempt of the false gods: he would sing
whether they were there or no. They were such nothings that he would not
change his note for them.
2. It would evince his strong faith in the true God. To the teeth of the adversary
he glorified Jehovah. His enthusiastic wholehearted song was better than
denunciation or argument.
3. It would declare his joyful zeal for God: he sang to show the strong emotion
of his soul. Others might be pleased in Baal; he greatly rejoiced in Jehovah.
4. It would shield him from evil from those about him; for holy song keeps off
the enemy. Praise is a potent disinfectant. If called to behold evil, let us purify
the air with the incense of praise.
II. WORSHIP BY THE DESPISED RULE. "I will worship toward thy holy
temple."
1. Quietly ignoring all will-worship, he would follow the rule of the Lord, and
the custom of the saints.
2. Looking to the Person of Christ, which was typified by the Temple. There is
no singing like that which is directed towards the Lord Jesus, as now living to
present it to the Father.
3. Trusting in the one finished Sacrifice, looking to the one Great Expiation, we
shall praise aright.
4. Realizing God himself; for it is to God he speaks, "towards thy holy temple.''
Music which is meant for the ear of God is music indeed.
III. PRAISE THE QUESTIONED ATTRIBUTES. "I will praise thy name for
thy loving kindness, and for thy truth."
1. Loving kindness in its universality.
Loving kindness in its specialty.
Grace in everything. Grace to me. Grace so much despised of Pharisees
and Sadducees, but so precious to true penitents.
Concerning the grace of God, let us cling close to the doctrine and spirit
of the gospel all the more because the spirit of the age is opposed to
them.
2. Truth.
Historic accuracy of Scripture.
Absolute certainty of the gospel.
Assured truthfulness of the promise
Complete accuracy of prophecy.
It is ours in these evil days to hold to the infallible inspiration of the Word, and
to affirm it in unmistakable terms. No wonder that men rush off to find an
infallible church in Popery, or rely upon their own infallible reason, when once
they doubt the plenary inspiration of the Bible.
IV. REVERENCE THE HONORED WORD. "Thou hast magnified thy word
above all thy name."
God has magnified His sure word of testimony beyond all such revelations as we
receive through creation and providence, though these declare God's name. The
Gospel word is:
1. More clear. Words are better understood than nature's hieroglyphs.
2. More sure. The Spirit Himself sealing it.
3. More sovereign. Effectually blessing believers.
4. More complete. The whole of God is seen in Christ.
5. More lasting. Creation must pass away; the Word endures for ever.
6. More glorifying to God. Especially in the great Atonement.

V. PROVE IT BY PERSONAL EXPERIENCE. "In the day when I cried
Thou answeredst me;' etc.
He had used his knowledge of God derived from the Word:
1. By offering prayer. "I cried." What do men know of the bud, and grace of God
and the virtue of His Word if they have never prayed?
2. By narrating the answer. "Thou answeredst me," etc. We are God's witnesses,
and should with readiness, care, frequency, and courage testify what we have
seen and known.
3. By exhibiting the strength of soul which was gained by prayer. This is good
witness-bearing. Show by patience, courage, joy, and holiness what the Lord has
done for your soul.
Our Lord is above all others.
Our joy in Him surpasses all other joy.
Therefore will we delight in Him and extol Him beyond measure.

 54. Flight to God
I flee unto thee to hide me. Psalm 143:9
WHAT a mercy it is for us all that David was not an untried man! We have all
been enriched by his painful experience. He was
A man so various that he seemed to be
Not one, but all mankind's epitome.
May it not be a blessing to others that we also are tried? If so, ought we not to be
right glad to contribute our quota to the benefit of the redeemed family?
David may be our example; let us flee unto God as he did. We shall profit by our
foes if we imitate this prudent warrior in his habitual way of escaping from his
enemies.
The great point is, however, not only to see what David did, but to do the like
promptly, and constantly. What, then, is essential in order to our copying the
man of God?
I. A PERCEPTION OF DANGER. No man will flee if he is not afraid; there
must be a knowledge and apprehension of danger, or there will be no flight.
1. Men perish in many instances because they have no sense of danger. The
noxious air is not observed, the sunken reef is not seen, the train rushes to
collision unwarned. Ignorance of danger makes the danger inevitable.
Men will dare to die without fear of hell.
Men will sin and have no dread of any ill consequences.
Men will play with an evil habit and will not believe in its power to
enslave them.
Men will toy with a temptation and refuse to see how certain it is to lead
them into actual wrong-doing.
2. Every man is really in danger. The sinner is asleep on the top of a mast.
Young and old are both in jeopardy. Even the saints are in peril of temptation
from many sources.
3. Some dangers are slowly perceived. Those connected with sweet sin, those
which grow out of a boastful mind, those which are countenanced by the
example of others, etc. The more dangerous the serpent, the less likely to be
seen.
4. The spiritual man is led to perceive dangers by inward monitions, by a
spiritual sensitiveness which is the result of devotion, by experience, by
perceptible declensions, or by observing the effect of certain things upon others.
II. A SENSE OF WEAKNESS. No man will flee for hiding if he feel able to
fight the matter through in his own strength.
1. We are all weak and unable to cope with sin.
2. Some think themselves mighty men of valor, but these are among the very
weakest of the weak.
3. Past failure should teach us not to trust our own strength.
4. In a deep sense of weakness we are made strong; in fancied strength lies the
worst form of weakness.

III. A PRUDENT FORESIGHT. "I flee unto thee to hide me."
1. He would not venture into the danger or wait till it overtook him; but he took
time by the forelock and fled. Often this is the highest form of courage.
2. Escape through fear is admirable prudence. It is not a mean motive; for Noah,
"moved by fear, prepared an ark"
3. While we can flee we should, for time may come when we shall be unable.
David says, "I flee"; he means, "I am fleeing, I always do flee unto thee, my
God."
A man should not live like a beast, who sees no further than the meadow in
which he feeds. He should foresee evil and hide himself; for this is common
prudence (Prov. 22:3).
IV. A SOLID CONFIDENCE. "To thee to hide me. He was sure
1.That there was safety in God.
2.That he might flee to God.
3.That he might flee there and then.

V. AN ACTIVE FAITH. He did not lie passive, but aroused himself.
This may be clearly seen
1. In his fleeing to God. Directness, speed, eagerness.
2. In his after-prayers. "Teach me to do thy will; lead me; quicken me." See
verses following the text.
Expect your share of enemies, and prepare for them.
Secure your best friend. Be reconciled to Him in Christ Jesus
Make constant use of Him. Flee to Him at all times.

 55. The Thorn Hedge
The way of the slothful man is as a hedge of thorns: but the way of the righteous
is made plain. Proverbs 15:19
IT has been said that the shrewdness of the Scotch nation is owing to the pretty
general study of the Book of Proverbs in that country. Of this I am not a judge;
but certainly, if carefully followed, the Proverbs of Solomon make men wise for
this world with a high order of prudence. God would have his people wise. There
is no credit in being a fool, even if you have the grace of God in your heart. To
me it seems a duty to make as much of myself as I can, since I am a servant of
the Lord: I do not want everybody to think that all my Lord's children are short
of wit. In meditating upon this two-leaved proverb, we shall:
I. TAKE THE TEXT IN ITS TEMPORAL BEARINGS.
1. It is clear from the apposition that a slothful man is the opposite of righteous.
Certainly he is so. His sins of omission abound. He breaks his word, he vexes
others, Satan finds him mischief to do; he is, in fact, ready for every bad word
and work.
2. It is not enough to be diligent unless we are righteous; for though the curse is
to the idle, the blessing is not to the active, but to the righteous. It is diligence in
the service of God, under the Holy Spirit, which wins the reward of God.
3. A slothful man's way is not desirable: "A hedge of thorns."
It is difficult in his own apprehension: a rough and thorny road, and he
cannot have too little of it. He would sooner look at it a month than run
in it an hour.
It becomes really thorny ere long. His neglects hedge him up, involve
him in difficulties, bring losses, and create hindrances.
It becomes painful: he is poor, mistrusted, harshly dealt with by weary
creditors, and at last without a livelihood.
It becomes blocked up: he does not know where to turn; he cannot dig,
and he tries begging. Laziness gets little pity, and charity itself repels it.
4. A righteous man's way is under a blessing.
It becomes plain as he proceeds in it diligently.
God makes it so.
He makes it so himself.
Other people become willing to aid him, or, at least, to trust him,
employ him, and recommend him.
II. THE SPIRITUAL SLUGGARD.
 Takes the way of indifference, carelessness, indecision, and unbelief;
and this, though it may seem easy, is as full of sorrow as a thorn-hedge
is full of pricking points.
He will have his own way; and self-will and obstinacy are briar hedges
indeed: besides, his frowardness provokes others to oppose him, and the
thorns thicken.
He chooses the way of sin, and he soon finds it full of sorrows,
difficulties, perplexities, entanglements, and snares.
By his evil ways, and the inevitable consequences of his sins, he is shut
out from God and heaven.
III. THE RIGHTEOUS MAN
His way is that of faith and obedience.
It has its impediments: these are swept away.
It is frequently mysterious; but it is cleared up.
It is sometimes hilly; but it is the King's highway,
Wherein we are right.
Wherein we are protected.
Wherein we are secured of a blessed end.
Are you wonderfully easy in religion, taking things as they come, in a
slovenly way? Then your way will soon become a hedge of thorns.
Neglect is quite sufficient to produce an immense crop of thorns and
briars.
Do you seek to be righteous? Do you love holiness? Do you know
Christ as your Way? Then go on without fear; for your way will be
made plain, and your end will be peace (Ps. 37:37).

 56. Things Are Not What They Seem
All the ways of a man are clean in his own eyes, but the Lord weigheth the
spirits. Proverbs 16:2
OCCASIONALLY in seasons of collapse and disaster great discoveries are
made concerning those who appeared to be commercially sound but turn out to
be rotten. Then the whole machinery of financing is laid bare, and things which
directors and managers
have thought to be right have been seen to be utter robbery. All looked solid and
substantial until the inevitable crash came, and then no man felt that he could
trust his neighbor. No doubt these schemers thought their ways "clean;' but the
event discovered their dirty hands.
Spiritual failures of like kind occur in the church. Great reputations explode,
high professions dissolve. Men readily cajole themselves into the belief that they
are right, and are doing right. They misapply Scripture, misinterpret providence,
and in general turn things upside down, but the inexorable judgment overtakes
them. A weighing time comes, and their professions are exposed. Niagara is at
the end of the fatal rapid of self-deception: the self-satisfied pretender descends
with a plunge to sure destruction.
Let us practically consider some of the "ways" which appear to be "clean;" but
are not so, when the Lord comes to weigh the spirits.
I. THE WAYS OF THE OPENLY WICKED. Many of these are "clean" in
their own eyes.
To effect this self-deception:
They give pretty names to sin.
They think ill of others, making them out to be much worse than
themselves, and finding in this an excuse for themselves,
They claim to have many admirable qualities, and fine points.
They urge that if imperfect they cannot help it.
They also seriously resolve to amend; but never do so. Men do with
themselves as financiers do with companies:
They put down doubtful assets as certain property.
They reckon expectations as receipts.
They tear out pages from the account-book.
They conceal damaging facts, and ruinous entanglements.
They cook the accounts in all sorts of ways, and make groundless
promises.
The Lord's trial will be thorough and decisive. He weighs with accurate balances
and weights; and he looks not only to the open way but to the inner spirit.
II. THE WAYS OF THE GODLESS.
These often boast that they are better than the religious.
They pretend that their superior intellects prevent their being believers:
they must doubt because they are clever.
They extol regard to the second table of the Law as being far more
important than any service rendered to God himself.
They will not be held accountable for their creed, or be judged for
rejecting a few crabbed dogmas.
But all these shall be weighed in the balances and found wanting.

III. THE WAYS OF THE OUTWARD RELIGIONIST. These seem "clean,"
His observance of ceremonies.
His regular attendance at worship.
His open profession of religion.
His generosity to the cause, and general interest in good things.
Thus ministers, deacons, members, etc., may boast, and yet when the Lord
weighs their spirits they may be castaways.

IV. THE WAYS OF THE COVETOUS PROFESSOR. His ways are
specially "clean."
His greed keeps him from expensive sins, and therefore he gives himself
credit for self-denial.
He stints the cause of God and the poor.
He oppresses his workmen in their wages.
He makes hard bargains, drives debtors to extremes, takes undue
advantage, and is a skinflint to all around him.
The Lord says of him, "covetousness which is idolatry."

V. THE WAYS Of THE WORLDLY PROFESSOR. He thinks himself
"clean."
Let him honestly consider whether he is "clean"—
In his secret life? In his private and hidden indulgences?
In his pleasures and amusements?
In his company and conversation?
In his forsaken closet, forgotten Bible, lukewarm religion, etc.
What a revelation when the weighing of his spirit comes!

VI. THE WAYS OF THE SECURE BACKSLIDER. He dreams that his way
is "clean;" when a little observation will show him many miry places:
Decline in private prayer (Job 15:4).
Sin gradually getting the upper hand (Jer. 14:10).
Conversation scantily spiritual (Eph. 5:4)
Scriptures little read (Hos. 8:12).
Heart growing hard (Heb. 3:13).
Religion almost destitute of life (Rev. 3:1).
Pride cropping up in many directions (Deut. 8:14).
The Lord gives him a weighing in trial and temptation; then there follows an
opening up of deceit and hypocrisy.

VII. THE WAYS Of THE DECEIVED MAN. He writes pleasant things for
himself, and yet all the while he is a spiritual bankrupt.
Failed in true faith in Jesus.
Failed in real regeneration.
Failed in heart-work and soul-service for the Lord.
Failed for ever. Will our hearer do this?

 57. Pondering Hearts
The Lord pondereth the hearts. Proverbs 21:2
THE heart among the Hebrews is regarded as the source of wit, understanding,
courage, grief, pleasure, and love. We generally confine it to the emotions, and
especially the affections, and, indeed these are so important and influential that
we may well call them the heart of a man's life. —
Now we cannot read the heart, much less ponder or weigh it. We can only judge
our fellow men by their actions; but of motive, and actual condition before God,
we cannot form a true estimate, nor need we do so. This, however, the Lord can
do as easily as a goldsmith judges silver and gold by weight. He knows all
things, but he is pleased to show us the strictness of his examination by the use
of the metaphor of weighing. He takes nothing for granted, he is not swayed by
public opinion, or moved by loud profession; he brings everything to the scale,
as men do with precious things, or with articles in which they suspect deception.
The Lord's tests are thorough and exact. The shekel of the sanctuary was double
that which was used for common weighings, so at least the Rabbis tell us; those
who profess to be saints are expected to do more than others. The sanctuary
shekel was the standard to which all common weights ought to be conformed.
The law of the Lord is the standard of morals. The balances of God are always in
order, always true, and exact.
I. THE WEIGHING OF HEARTS.
1. God has already performed it. Every man's purpose, thought, word, and action
is put upon the scale at the first moment of its existence. God is not at any instant
deceived.
2. The law under which we live daily weighs us in public and in private, and by
our disobedience discovers the short weight of our nature, the defect of our
heart.
3. Trials form an important order of tests. Impatience, rebellion, despair,
backsliding, apostasy, have followed upon severe affliction or persecution.
4. Prosperity, honor, ease, success, are scales in which many are found wanting.
Praise arouses pride, riches create worldliness, and a man's deficiencies are
found out (Prov. 27:21).
5. Great crises in our own lives, in families, in religious thought, in public
affairs, etc., are weights and scales. A man's heart can hardly be guessed at when
all goes on steadily.
6. Truth is ever heart-searching. Some left Jesus when he preached a certain
doctrine. Hearts are weighed by their treatment of the truth. When they refuse
God's word, that word condemns them.
7. The moment after death, and specially the general judgment, will be heart-
weighing times.
II. THE HEARTS WHICH ARE WEIGHED.
They greatly vary, but they may be divided roughly into three classes, upon
which we will dwell, hoping that our hearers will judge themselves.
1. Hearts which are found wanting at once.
The natural heart. All who have been unchanged come under this; even
"the good-hearted man at bottom."
The double heart. Undecided, double-minded, false. "their heart is
divided, now shall they be found faulty" (Hos. 10:2).
The heartless heart. No decision, energy, or seriousness. He is "a silly
dove without heart" (Hos. 7:7).
The perverse heart. Rebellious, willful, sinful.
The unstable heart. Impressions forgotten, promises broken, etc.
The proud heart. Self-righteous, confident, arrogant, defiant.
The hard heart. Unaffected by love or terror. Obstinate. Resisting the
power of the Holy Ghost.

2. Hearts which turn out to be wanting on further weighing.
"Another heart," such as Saul had. A new phase of feeling, but not a new
nature.
A humbled heart, like that of Ahab when Elijah had prophesied his ruin.
Humbled, but not humble; turned, but not turned from iniquity.
A deceived heart. Thinks itself good, but is not.
3. Hearts which are of good weight.
The trembling heart: penitent, afraid of sin, etc.
The tender heart: sensitive, affectionate, longing.
The broken heart: mourning, pining, humble, lowly.
The pure heart: loving only that which is good and clean, mourning sin
in itself and others, sighing for holiness.
The upright heart: true, just, sincere, etc.
The perfect heart: earnest, honest, resolute, consecrated, intent, united,
etc.
The fixed heart: resting firmly, abiding steadfastly, etc.
Is your heart ready for the weighing? Have you no fear of the final trial?
 Is this confidence well founded.
Is Jesus enthroned therein by faith? If so, you need not fear any
weighing.
If not, what will you do when the King sets up the final scales?

 58. To Heavenly Merchantmen
Buy the truth, and sell it not. Proverbs 23:23
WHEN describing the pilgrims passing through Vanity Fair, Mr. Bunyan says:
"That which did not a little amuse the merchandisers was, that these pilgrims set
very light by all their wares; they cared not so much as to look upon them; and if
they called upon them to buy, they would put their fingers in their ears and cry,
'Turn away mine eyes from beholding vanity'; and look upwards, signifying that
their traffic was in heaven.
"One chanced, mockingly, beholding the carriage of the men, to say unto them,
'What will ye buy?' But they, looking gravely upon him, said, 'We buy the
truth.'"
The true Christian is like the merchantman who sought goodly pearls: he sought
them to buy them; he bought the? with all that he had.
Let us carefully consider

I. THE COMMODITY: "the truth."
1. Doctrinal Truth. The Gospel. The three R's — Ruin, Redemption, and
Regeneration. The doctrines of grace.
These are the genuine articles, but counterfeits are in the market.
A gospel buyer must learn to discriminate, so as to reject
Salvation without Christ as God.
Pardon without an atoning sacrifice.
Life without the new birth.
Regeneration without faith.
Faith without works.
Safety without perseverance in holiness
2. Experimental Truth. The new birth and the heavenly life are real gems. But of
these there are base imitations.
Discriminate between true religion and
Faith without repentance.
Talk without feeling.
Life without struggles.
Confidence without examination.
Perfection without humility.
3. Practical Truth. Truth as a matter of act and deed.
 Take care not to seem what you are not.
Never do what you are ashamed of.
Never be willfully ignorant of what you should know.
II. THE PURCHASE: "buy the truth." Here let us at once:
1. Correct an Error. Strictly speaking, truth and grace cannot be either bought or
sold. Yet Scripture says, "Buy wine and milk without money and without price."
2. Expound the word. It is fitly chosen; for in order to be saved we should be
ready to buy truth if it were to be bought:
To give up every sin, fulfill all righteousness, and give that which we
have, if such were the price.
To be right with God by earnest watchfulness as much as if everything
depended upon ourselves.
To be ready to endure every test, make every search, etc.
To run every risk, bear every cross, give up every worldly pleasure in
order to be true to Jesus.
3. Paraphrase the Sentence.
Buy what is truly the Truth
Buy all the Truth
Buy only the Truth.
Buy the Truth at any price.
Buy now the Truth.
4. Give reasons for the Purchase.
It is in itself most precious.
You need it at this moment for a thousand useful purposes.
You will need it in time and in eternity.
5. Direct you to the Market.
"Buy of Me," saith Christ.
The Market-day is now on; "Come, buy."

6. Repeat the Text: "Bray the Truth."
Not merely hear about it.
Nor rest content with commending it to others.
Nor satisfied just to know about it.
Nor content with heartily wishing for it.
Nor be content with intending to buy it.
But, "Buy the Truth": down with the cash, conclude the bargain, secure the
estate.

III. THE PROHIBITION: "sell it not." Purchase it as a permanent investment,
not to be parted with.
Some sell it for a livelihood; for respectability; for repute of being
scientific and thoughtful; to gratify a friend; for the pleasure of sin; for
nothing at all but mere wantonness; but you must hold to it as for life
itself.
Buy it at any price and sell it at no price.
You still need it.
It has well repaid you hitherto.
You cannot better yourself by bartering it for the whole world.
You are lost without it. Sell it not!

 59. Wisdom's Request to Her Son
My son, give me thine heart. Proverbs 23:26
It is wisdom that here speaks. Wisdom is but another name for God, or, better
still, for the Lord Jesus, who is incarnate wisdom. The request is for the heart,
the affections, the center of our being. "Give me thine heart" is the first, the
daily, the chief, the ultimate demand of the good Spirit.
I. LOVE PROMPTS THIS REQUEST OF WISDOM.
1. Only love will thus seek love. What cares indifference for the love of others?
If it can serve its turn by their hands, their hearts may go where they choose.
2. Only for love would wisdom seek the hearts of such poor things as we are.
What service can we render to him whom angels adore? What matters our love
or hate to him?
3. Yet wisdom gains a son when the heart is given to it; for no one is a true son
who does not love. "He that loveth is born of God."
4. If a son already, God's love bids us become yet more wise by a more complete
yielding of the heart to God, to Christ, to wisdom. We cannot push this precept
too far.
II. WISDOM PERSUADES US TO OBEY THIS LOVING REQUEST.
It is for our lasting good to love the Lord and his wisdom.
1. Evil lovers will seek us, and our hearts will be given to one or other. To our
ruin or our ennobling the choice will be. He who has the heart has the man.
2. It is well to be engaged with the highest love that we may overcome the lower.
God's servant cannot be Satan's slave.
3. It will please God for us to love him; a father is charmed with the love of his
little child. What an honor, a heritage, a heaven to be allowed to love the Lord!
4. Nothing else can please him. Whatever we do without our hearts will grieve
him; it will be an empty formality. Fish were never offered to God, for they
could not come to the altar alive. The heathen reckoned it to be a fatal omen
when the heart of the victim was not sound.
5. He deserves our heart, for he made it, he keeps it beating, he cheers it, he
bought it, he prepares it for heaven; he gives heart for heart — his own love for
ours.
6. There is no getting wisdom without giving the heart to it. God will not give
himself to the heartless. Nothing can be done well unless the heart is thrown into
it.
III. LOVE WOULD HAVE US OBEY THE REQUEST WISELY.
At once-give God your heart. Delay is wicked and injurious.
Freely-give God your heart; it cannot be done else. Force cannot compel
love; the gift must be spontaneous.
Altogether give God your heart. Half a heart is no heart. A divided heart
is dead. "God is not the God of the dead."
Once for all give him your heart, and let it remain in his keeping: for
ever.
Where is your heart now?
What state is it in? Is it not cold, worldly, restless?
Come and believe in Jesus, that you may receive power to become a son
of God, and serve him with loving heart.

 60. God's Glory In Hiding Sin
It is the glory of God to conceal a thing, but the honor of kings is to search out a
matter. Proverbs 25:2
WE will first give the usual interpretation. It is God's glory to conceal many
things and the honor of kings to search them out.
But this must be taken in a limited sense. It is not absolutely for God's glory to
conceal, or why a revelation at all? Many things it would not be to his glory to
conceal. Most mysteries are not so much concealed by any act of God, as hidden
from their very nature and from our want of capacity to understand them. The
Divine nature, the filiation of the Son of God, the complex person of Jesus, the
proc?sion of the Holy Ghost, the eternal decrees, and so forth, are not so much to
be understood as believed.
But it is true that what is concealed it is for God's glory to conceal.
His eternal purpose as to individuals, who as yet abide in sin.
The future, and especially the day of the second coming.
The connecting link in doctrine between predestination and free agency, and a
thousand other matters. These are concealed, and there is wisdom in the
concealment; therefore, we need not wish to know.
But to me this seems not to be the meaning.
The antithesis is not complete. It is rather for wise men than kings to search out
the secrets of nature and grace. Moreover, the following verse would not allow
the antithetical sense.
We will therefore go upon another tack, and first ask, What things ought kings to
search out? Here is the pith of the matter.
When justice is baffled, hoodwinked by bribes, or misled by prejudice, or
puzzled by falsehood, it is to a king's damage, and dishonor, and he is bound to
search the matter to the bottom. A magistrate's honor lies in the discovery of
crime, but the glory of God lies in his graciously and justly hiding guilt from
view.
With God no search is needful, for he sees all; his glory is to cover that which is
plain enough to his eye, to cover it justly and effectually.
I. THAT IT IS GOD'S GLORY TO COVER SIN.
1. The guilt, aggravations, motives, and deceits of a life, the Lord is able to
remove for ever by the atoning blood.
2. Sin which is known and confessed, he yet can cover so that it shall not be
mentioned against us any more for ever.
3. He can do this justly through the work of Jesus.
4. He can do this without compensation from the offender himself, because of
what the Substitute has done.
5. He can do this without any ill effect on others; no man will think that God
connives at sin, seeing he has laid its punishment on Jesus.
6. He can do this without injury to the man himself. He will hate sin none the
less because he escapes punishment; but all the more because of the love of the
atoning Lamb.
7. He can do this effectually and for ever. Sin once put out of sight by the Lord
shall never be seen again. Glorious Gospel, this, for guilty ones.

II. THIS SHOULD BE A GREAT ENCOURAGEMENT TO SEEKING
SOULS.
l. Not to attempt to cover their own sin, since it is God's work to hide their
iniquities, and they may leave it with him.
2. To give God glory by believing in, his power to conceal sin, eves their own
crimson sin.
3. To believe that he is willing to do it at this moment for them.
4. To believe at once, so as to have sin covered once for all.

III. THIS SHOULD BE A MIGHTY STIMULUS TO SAINTS.
1. To glorify God in covering their sin. Let them talk of pardon with exultation,
and tell how the Lord casts sin behind his back, casts it into the depths of the sea,
blots it out, and puts it where if it be sought for it cannot be found. Jesus "made
an end of sin."
2. To aim at the covering of the sins of others by leading them to Jesus, that their
souls may be saved from death.
3. To imitate the Lord in forgetting the sins of those who repent. We are to put
away for ever of any wrong done to ourselves, and to treat converts as if they
had not disgraced themselves aforetime. When we see a prodigal let us "bring
forth the best robe and put it on him," that all his nakedness may be concealed
and his rags forgotten.
Come and lay bare your sin that the Lord may conceal it at once.
 61. Good News
As cold waters to a thirsty soul, so is good news from a far country. Proverbs
25:25
It is only on hot summer days that we can appreciate the illustration here
employed; for we dwell in a well-watered country where thirst is readily
assuaged. Yet we can imagine ourselves in the condition of Hagar, Ishmael, and
Samson; or of a caravan in the desert; or of poor sailors in a boat upon the salt
sea, dying for a draught of water.
When separated from friends by their journeying, or by our own, or when we
have a trading interest in foreign ports, or a holy concern in missions, good news
from a far country is eminently refreshing.
We shall use the text in three ways.

I. GOOD NEWS FOR SINNERS FROM GOD.
Sin put men into a far country, but here is the good news,—
1. God remembers you with pity.
2. He has made a way for your return.
3. He has sent a messenger to invite you home.
4. Many have already returned, and are now rejoicing.
5. He has provided all means for bringing you home.
6. You may return at once. "All things are ready."
If this good news be received, it will be exceedingly refreshing to thirsty souls.
To others it will be commonplace.
II. GOOD NEWS FOR SAINTS FROM HEAVEN.
1. News does come from heaven. By the Spirit's application of the Word, and by
the sweet whispers of Jesus' love.
2. To keep up this intercourse is most refreshing, and it is very possible; for
Jesus delights to commune with us, the Father himself loveth us, and the Holy
Spirit abideth with us for ever.
3. If for a while suspended, the renewal is sweeter than ever, even as cold water
is doubly refreshing to a specially thirsty soul.
4. The news itself may thus be summarized:
The Father on the throne of Providence works all things for your good.
The Lord Jesus is interceding, preparing a place for you, and
representing you before God.
He will shortly come in his glory.
 Many like yourself are with him in the Father's house above.
You are wanted there: they cannot be a perfect family till you are
brought home.
Receive this, and feel the attractions of heaven drawing you above the
distractions of earth.
III. GOOD NEWS FOR HEAVEN FROM EARTH. It gives joy to the home
circle to hear that,—
1. Sinners are repenting.
2. Saints are running their race with holy diligence.
3. Churches are being built up and the Gospel is spreading.
4. More saints are ripening and going home.
Let us accept the message of love and be happy in the Lord.
Let us tell the glad tidings to all around.

 62. The Best Friend
Thine own friend, and thy father's friend, forsake not. Proverbs 27:10
MAN may have many acquaintances, but he will have few friends; he may count
himself happy if he has one who will be faithful to him in time of trouble. If that
person has also been kind to his father before him, he should never be slighted,
much less alienated. Real friends are to be retained with great care, and, if need
be, with great sacrifice. The wisdom of the world teaches this, and inspiration
confirms it.
If we rise into a higher sphere, it is much more so. There we have one Friend —
the Friend of sinners, who in infinite condescension has called us friends, and
has shown that greatest of all love-laying down his life for his friends. To him
we must cleave in life and death. To forsake him would be horrible ingratitude.
I. DESCRIPTIVE TITLE. "Thine own friend and thy father's friend."
1. "Friend": this implies kindness, attachment, help.
2. "Father's friend": one who has been faithful, unchanging, patient, wise, and
tried, and this in the experience of our own father, on whose judgment we can
depend. In many cases the best medical man you can have is the family
physician, who knows your parents' constitutions as well as your own. The
friend of the family should ever be a welcome guest.
3. "Thine own friend;" with whom you have enjoyed converse, in whom you can
safely place confidence; with whom you have common objects, to whom you
have made private revelations.
4. Do not forget the other side of friendship: thou must be a friend to him whom
thou callest thy friend. "He that hath friends must shew himself friendly."
In all these points our Lord Jesus is the best example of a friend, and it is well
for us to set him in the forefront, as a "Friend that sticketh closer than a brother."
"This is my beloved, and this is my friend."
II. SUGGESTIVE ADVICE. "Forsake not."
1. What it does not suggest. It gives no kind of hint that he will ever forsake us.
Hath he not said, "I will never leave thee nor forsake thee"?
2. In what sense can we forsake him? Alas, some professed friends of Jesus
become traitors, others follow afar off, grow cold, turn to the world, lose
fellowship, do not defend his cause, etc.
3. What seasons tempt us to it? Both prosperity and adversity. Times of
spreading heresy, worldliness, infidelity, etc.
4. What is the process of forsaking? Gradual cooling down leads on to utter
turning away. By degrees we see his poor people despised, his doctrine doubted,
his ways forgotten, his cause no longer aided, and at last, profession given up.
5. What are the signs of this forsaking? They can be seen in the heart, heard in
the conversation, marked in the absence of zeal and liberality, and at length
detected in actual sins.
6. What reasons cause forsaking? Pride, deadness of heart, neglect of prayer,
love of the world, fear of man, etc.
7. What arguments should prevent it? Our obligations, his faithfulness, our
vows, our danger apart from him, etc.
8. What in the end comes of such forsaking?
All manner of evils follow, to ourselves, to his cause, to other friends, to the
worldlings around us.
III. CONSEQUENT RESOLVE. I will cleave to him.
Let us cling to Jesus.
In faith, resting alone in him.
In creed, accepting his every teaching.
In confession, declaring our loyalty to him.
In practice, following his footsteps.
In love, abiding in fellowship with him.
Forsake not Christ when he is persecuted and blasphemed. Forsake him not
when the world offers gain, honor, ease, as the price of your defection. Forsake
him not when all men seem to desert him, and the church is decaying and ready
to die.
 63. The Honored Servant
Whoso keepeth the fig tree shall eat the fruit thereof: so he that waiteth on his
master shall be honored. Proverbs 27:18
THE general rule is that service brings reward. The man tended the fig tree, and
it bore him fruit: faithful service usually brings its recompense. Masters, if at all
worthy of their position, will honor those servants who do their duty to them.
I. CHRIST IS OUR MASTER.
1. Our sole master. We serve others, that we may serve him: we do not divide
our service. "One is your master, even Christ."
2. Our choice Master. There is not such another in the universe.
3. Our chosen Master. We cheerfully take his yoke: to serve him is to us a
kingdom. "I love my master (Exod. 21:5).
4. Our gracious Master: bearing with our faults, cheering us when faint, aiding
us when weary, tending us in sickness, instructing us with patience, promising a
great reward, etc.
5. Our life Master. Our ear is bored to his door-post: we are his to all eternity.
II. OUR BUSINESS IS TO SERVE HIM.
1. Expressed by the sense of "keeping the fig tree. "We are to see to our Lord as a
good body-servant watches over his master.
Remaining with him. Never quitting his side, or getting out of
communion with him.
Defending him. Allowing none to speak against him, or to injure his
honor while we have a tongue in our heads.
Guarding his interests. Making his cause our own, his business our
business.
Cherishing his family. Loving the least of them, and laboring for the
good of all.
Striving for his objects. Consecrating ourselves to carry out the grand
purposes of our Lord, and laying aside everything which would hinder
us in this one pursuit.
2. Expressed by the words "waiteth on his master."
Waiting his word. "Speak, Lord; for thy servant heareth" (1 Sam. 3:9;
Ps. 85:8).
Seeking his smile. "Make thy face to shine upon thy servant" (Ps. 3 l:l
6).
Depending upon him for strength "Give thy strength unto thy servant''
(Ps. 86:16).
 Expecting the fulfillment of his promises. "Remember the word unto thy
servant, upon which thou hast caused me to hope" (Ps. 119:49).
Consecrated to his service — "body, soul, and spirit." Having no private
ends (1 Chron. 12:18).
Acquiescent in his will. Ready either to suffer or to labor as he may
appoint (Luke 7:7-10).
The contrary of this is
Self-seeking. Lusting after honor, wealth, ease, pleasure.
Self-guiding: doing your own will, and yet pretending to serve the Lord.
Self-applauding: robbing our Lord of the glory which belongs to him
alone.
III. OUR SERVICE WILL BRING HONOR.
l. Among your fellow servants here below.
2. Even among enemies, who will be forced to admire sincerity and fidelity.
3. From our Lord, who will give us a sweet sense of acceptance even here below.
4. At the judgment-day, before the assembled universe.
5. Throughout eternity, among angels and glorified spirits.
Let us grieve that we have not served him better.
Let us repent if we have not served him at all.
Let us pray him to receive us into his service this day.

 64. Fear of Man Destroyed by Trust in God
The fear of man bringeth a snare: but whoso putteth his trust in the Lord shall be
safe. Proverbs 29:25
WE have here a double proverb: each half is true by itself; and, put together, the
whole is forcible and full of teaching. He who fears man is in great danger from
that very fact; he who trusts in the Lord is in no danger of any sort; trusting in
the Lord is the great antidote against the fear of man.
I. HERE IS A VERY COMMON EVIL. "The fear of man bringeth a snare:"
1. It is thought by some to be a good; but it is in the best instance doubtful. Even
virtue followed through dread of a fellow creature loses half its beauty, if not
more.
2. It leads men into great sins at times-, snaring them, and holding them like
birds taken by a fowler. Aaron yielded to popular clamor and made the calf. Saul
cared more to be honored among the people than to please the Lord. Pilate
feared that a charge would reach Caesar, and so he violated his conscience. Peter
denied his Master for fear of a silly maid.
3. It keeps many from conversion: their companions would ridicule, their friends
would be annoyed, they might be persecuted, and so they are numbered with the
"fearful, and unbelieving."
4. It prevents others avowing their faith. They try to go to heaven through a back
door. Remember, "With the mouth confession is made unto salvation'' (Rom.
10:10).
5. It lowers the dignity of good men. David was a poor creature before Achish,
and even Father Abraham made but a poor figure when he denied his wife.
6. It holds some believers in equivocal positions. Illustrations are far too
abundant. Men fail to carry out their principles for fear of men.
7. It hampers the usefulness of very many: they dare not speak, or lead the way,
though their efforts are greatly needed.
8. It hinders many in duties which require courage. Jonah will not go to Nineveh
because he may be thought a false prophet if God forgives that city. Galatian
preachers went aside to false doctrine to be considered wise, etc.
9. It is the cause of weakness in the Church. It is cowardly, shameful,
dishonorable to Jesus, idolatrous, selfish, foolish. It should not be allowed by
any man in his own case.
II. HERE IS A VERY PRECIOUS SAFEGUARD. "Whoso putteth his trust in
the Lord shall be safe."
Not slavish fear of man, but childlike trust in the Lord will be the protection of
the believer.
1. The truster is safe from fear of man.
God is with us, therefore we are strong, and need not fear.
We are determined, and will not fear.
We pray, and lose our fear.
We prepare for the worst, and fear vanishes.
2. The truster is safe from the result of men's anger.
It often never comes. God restrains the persecutor.
The loss which it inflicts if it does come is less than that which would be
caused by cowardice.
When we trust in God any such loss is joyfully borne.
After all, what is there to fear? What can man do unto us? God being
with us, our safety is perfect, continuous, eternal, even though the whole
human race should besiege us.
III. HERE IS A VERY GLORIOUS DOCTRINE. We may take in the widest
sense the doctrine of the second sentence,— "Whoso putteth his trust in the Lord
shall be safe"—
From the damning and conquering power of sin.
From the overcoming force of temptation.
From the deadening effect of sorrow.
From the destroying force of Satan.
From death, and hell, and every evil
From all injury which men can inflict.
Will you fear a worm, or trust your God?
Break the snare in which fear has entangled you.
Enter the palace of safety by the door of trust.
 65. The Word of a King
Where the word of a king is, there is power. Ecclesiastes 8:4
KINGS were autocratic in Solomon's day. We may be glad that we are not under
bondage to any absolute monarch, but enjoy the blessings of constitutional
government. We are by no means slow to say to any one of our governors,
"What doest thou?" And such a question, wisely put, is good both for him and
for us.
God alone is rightfully sovereign without limit. He is King in the most absolute
sense; and so it should be; for he is supremely good, wise, just, holy, etc. As he
is Maker of all, dominion over his creatures is a matter of natural right. He has
infinite power wherewith to carry out his royal will. Even in his least word there
is omnipotence. Let us consider this —
I. TO EXCITE OUR AWE.
Let us carefully think of —
1. His creating word, by which all things arose out of nothing.
2. His preserving word, by which all things abide.
3. His destroying word, by which he will shake earth and heaven.
4. His word of prerogative by which he kills and makes alive.
5. His word of everlasting promise, which is our comfort.
6. His word of terrible threatening, which is our warning.
7. His word of prophecy and fore-ordination, which is a great deep, full of
solemn teaching to the lowly in heart.
Who can stand before any of these without trembling adoration? Power attends
them to the fullest degree, for each one is the word of a King.
II. TO ENSURE OUR OBEDIENCE.
l. No divine command is to be treated as non-essential, for it is the word of
Jehovah, the King. See verses 2 and 3.
2. Each precept is to be obeyed at once, heartily, to the full, by every one, since
the King commands.
3. His service must not be shunned, for that were to rebel against our Sovereign.
Jonah did not find this succeed: for the Lord will not be trifled with, and will
make runaways know that his arm is long.
4. Disobedience is to be repented of. If we have fallen into sin, let the King's
word have a gracious power to subdue us to hearty grief.
III. TO INSPIRE OUR CONFIDENCE.
1. That he is able to give to the penitent, pardon; for he has promised in his word
to do so.
2. That he will give to the believing, power to renew their lives. "He sent his
word, and healed them" is true, spiritually.
3. That he will give to the tempted, power to overcome temptation. God ensures
the believer's victory over every assault of Satan through the word. This weapon
Jesus used in the wilderness.
4. That he will give to the suffering, power to endure with patience, and to gather
profit from the trial.
5. That he will give to the dying, hope, peace, beatific vision, etc. One word
from the Lord of life robs death of its sting.
IV. TO DIRECT OUR CHRISTIAN EFFORT.
1. In all we do we should respect the King's word. Churches should own Christ's
headship, obey his laws, and acknowledge no other lawgiver. This would be a
source of power, as the opposite is the cause of weakness.
2. We must look nowhere else for power. Education, oratory, music, wealth,
ceremonialism are weakness itself, if depended on.
3. We must rely upon the word of our King as the instrument of power whenever
we seek to do works in his name.
Preach it: for nothing else will break hard hearts, comfort the despairing,
beget faith, or produce holiness.
Plead it in prayer: for the Lord will surely keep his own promises, and
put forth his power to make them good.
Receive it into our mind and heart: for where divine truth is treasured,
there will be a wealth of spiritual power.
Practice it: for none can gainsay a life which is ordered according to the
precepts of the Lord. An obedient life is full of a power before which
men and devils do homage.
4. We shall see its power in various ways.
Gathering congregations. After all, the many do not go to listen to mere
human teachings, but the cross attracts everywhere.
Gaining true converts. No conversion is worth anything unless it is
wrought by the word of truth.
Keeping such converts to the end. The incorruptible seed alone produces
an incorruptible life.
Order is created and preserved in the church by God's word.
Saints are instructed, edified, sanctified, and fed by the word.
Love, joy, peace, and every grace are begotten and fostered by the word.
 Read much the royal word
Speak more than ever the King's word, which is the gospel of peace.
Believe in the word of King Jesus, and be bold to defend it.
Bow before it, and be patient and happy.

 66. The Rose and the Lily
I am the Rose of Sharon, and the Lily of the valleys. Song of Solomon 2:1
HERE we have the Bridegroom praising himself, and this is a thing to be
considered with careful attention.
This self-praise is not tainted with pride: such a fault could not find a place in the
lowly Jesus. His egoism is not egotism. He does not commend himself for his
own sake, but for our sakes He sets himself forth in glowing terms because:
In condescension he desires our love. What a poor thing it is for him to
care about! Yet he thirsts after it.
In wisdom he uses the best way to win our love.
In tenderness he deigns to describe himself that we may be encouraged
by his familiarity in praising himself to us. This is one of the most
effectual proofs of lowliness.
Of necessity he describes himself, for who else can describe him? "No
man knoweth the Son, but the Father" (Matt. 11:27).
Moreover, he here states a fact which else might not be believed, seeing
he makes himself so common a flower of earth, so graciously a joy for
men, that all may have him.
We will not take up your time by trying to discover what flowers these may have
been in the eastern flora: we may select those most like them in our own western
land, and do our Lord no wrong.
I. THE EXCEEDING DELIGHTFULNESS OF OUR LORD.
He compares himself, not only, as in other places, to needful bread, and
refreshing water, but to lovely flowers. In Jesus there are all delights as well as
all necessaries.
1. He is now all that he ever was, for his "I am" runs through all eternity in
unabated force.
2. He is in himself the delight of men. He speaks not of offices, gifts, works,
possessions, but of himself. "I am."
3. He is delightful to the eye of faith, even as flowers are to the bodily sight.
What more beautiful than roses and lilies?
4. He is delightful in the savor which comes of him. In him is a delicious, varied,
abiding fragrance.
5. In all this he is the choicest of the choice: the rose — yea, Sharon's rose: the
lily — yea, the most delicious lily of the valleys. There is none like him. He is
indeed "a plant of renown."
Yet blind men see no color, and men without scent perceive no odor in the
sweetest flowers; and carnal men see no delights in, Jesus. Roses and lilies
require eyes and light ere they can be appreciated, and to know Jesus we must
have grace and gracious dispositions. He says, "I am the Rose of Sharon"; and so
he is essentially; but the grave question is, — "Is he this to you?" Yes or no?
II. THE SWEET VARIETY OF HIS DELIGHTFULNESS.
1. Of the rose, majesty: of the lily, love.
2. Of the rose, suffering: of the lily, purity.
3. Of both a great variety: all the roses and all the lilies, all the beauties of
heaven and earth meet in Jesus.
4. Of both the very essence. Of all the creatures, all the excellences, virtues, and
blessings, which may be found in them, come from Jesus, and abide in Jesus
without limit. Many eyes are wanted to spy out the whole of Christ. No eye, nor
all eyes, can see all that lies in his varied perfections.
5. Of all these a perfect proportion, so that no one excellence destroys another.
He is all a rose should be, and yet not the less perfect as a lily.
Hence he is suitable to all saints, the joy of all, the perfection of beauty to each
one.

III. THE EXCEEDING FREENESS OF HIS DELIGHTFULNESS.
1. Meant to be plucked and enjoyed as roses and lilies are.
2. Abundant as a common flower. He is not as a rare orchid, but as the anemones
which covered Sharon's plains, and as the lilies which abounded in all the valleys
of Palestine.
3. Abiding in a common place, as roses in Sharon, and lilies in the valleys,
where every passer-by was free to gather according to his own sweet will. Not
found on inaccessible steeps, or within guarded enclosures, Jesus is out in the
open: a flower of the common. This is a leading idea of the text. Those who
desire Christ may have him.
4. Scattering fragrance, not over a room or a house, but far and wide, perfuming
every wandering wind.
5. Yet roses and lilies fail to set forth our Beloved, for his is unfading virtue.
They are soon withered, but "He dieth no more."
In all things look for Jesus. See him in primroses and daisies.
In Jesus look for all things of beauty and sweetness: lilies and roses are in him.
Listen much to Jesus, for he can tell you most about himself; and, coming at first
hand, it will be surely true, and' come with great force and unction. Hearken, and
hear him say, "I am the Rose of Sharon."

 67. Constraining the Beloved
It was but a little that I passed from them, but I found him whom my soul loveth:
I held him, and would not let him go, until I had brought him into my mother's
house, and into the chamber of her that conceived me. Song of Solomon 3:4
THE first position is "I passed from them." We must go beyond the fellowship of
the best of men, and commune with him whom our soul loveth. Our love must
lead to action: "Isought him." Those who love Jesus seek his presence with an
agony of desire.
After this seeking, we read at first, "I found him not." Sad, but needful
disappointment. But this lasts not for ever; we soon come into the region of our
text, where everything is bright with sunlight. Three flashes of delight follow
each other: "I found him"; "I held him"; "I brought him." May these be our
joyous experience! To that end let us muse upon them and pray the Holy Spirit
to help us.
I. "I FOUND HIM": or, love in fellowship.
1. I was inquiring for him.
2. I had got beyond all men and means, and could not be contest with any but
himself.
3. I beheld his person. He drew near in his Word and ordinances. I perceived him
by the Spirit. Faith saw him clearly.
4. I was assured of his presence. My heart felt peculiar influences operating upon
it. It was a time of love.
5. I knew him to be mine. There were no doubts and fears. He was "my
Beloved," and I was all his own.
6. I was filled with content. I looked for no one else, for in finding him I had
found my all for earth and heaven.
Do we know what this blessed finding means?
If not, let us never rest till we do.

II. "I HELD HIM": or, love in possession.
1. By my heart's resolve, determining never to lose him again.
2. By my tearful pleas, entreating him not to mane me wretched by withdrawing
I pleaded —
My joy in his society.
My need of his gracious protection.
My love to him, which made me hunger for him.
His love to me, which surely would not let him leave me.
3. By making him my all in all. He stays where he is prized, and I set him on a
high throne in my spirit.
4. By renouncing all other loves, sins, idols, etc. He is jealous, and I kept myself
altogether for him.
5. By a simple faith: for he is pleased with trust; and dwells where he is rested
in.
6. By his own power. "I would not let him go," because I held him by his
promise, and by the power which it gave me.
If you have Jesus, hold him.
He is willing to be constrained. See how often, in his life on earth, "they
constrained him," and he yielded to their will.
III. "I BROUGHT HIM": or, love in communication.
The love of Jesus creates in our hearts love to our fellow-believers for their
Redeemer's sake.
The church of God is our mother: the holy assembly is her chamber, where we
were born unto God, and nurtured in his fear. We are to labor to promote
communion with Christ among those who are our brethren, taking Jesus with us
whensoever we go up to the gatherings of the faithful.
This we should do—
1. By our own spirit: communing with Jesus before we go to public worship, and
going there with him in our company.
We shall always find him in the church if we take him in our hearts to its
hallowed services.
2. By our words: we should so speak as to set forth Jesus, and promote
fellowship with him. Alas, how many speak controversially, or without savor, or
with carnal oratory wherein is no room for the Beloved! Oh, for a crucified style
of speech!
3. By our prayers we should bring him into the assembly; ay, bring him into
society where hitherto he has been unknown. The world also was once our
mother. Oh, that we could introduce the Lord Jesus into her chambers, that he
might reign and rule there! "Thy Kingdom come." By loving violence we will
constrain him to come with us in his presence and power.

See what the church needs! — Christ in her midst.
See how he is likely to come! — he must be brought.
See what must first be done! — he must be held.
See who alone can do this! — those who have found him.
Yet see, also, who may find him! — all who love him, and seek him.
Are we among the number?

 68. The Conquest of a Holy Eye
Turn away thine eyes from me, for they have overcome me. Song of Solomon 6:5
Much of our life's business consists in overcoming evil, but here we have to deal
with overcoming him who is perfect good.
It is not to be supposed that there is any opposition in the heavenly Bridegroom,
nor any unwillingness to be overcome by his bride: no, it is the loving heart of
Jesus which is readily overcome by the love of his chosen one.
Let us learn from this most remarkable exclamation:

I. THAT LOOKING UPON HIS CHURCH HAS OVERCOME THE
HEART OF THE LORD JESUS.
1. He left heaven to be one with her. He could not bear to see her ruin, but left
his Father that he might share her lot.
2. He died to redeem her: "found guilty of excess of love."
3. His delight is in her now; she is lovely in his sight.
4. His eternal joy is to spring from her: he will see in her the result of his death-
agony: "he will rest in his love."
Jesus is so overcome that he still gives all that he is, and has, yea, and his own
self, to his beloved.

II. THAT THE EYES OF HIS CHOSEN STILL OVERCOME THE LORD
JESUS.
Because his eyes are full of love, therefore is he overcome by our eyes when we
are —
1. Looking up in deep repentance
At first seeking for pardon.
At times when we pine for restoration from backsliding.
Whenever we are struggling to maintain fellowship, and mourning our
breaches of it.
Whenever we groan under inbred sin, and would be free from it.
2. Looking at him by faith for salvation.
At first, by a desperate act, daring to glance with feeble hope.
Afterwards, in simplicity, day by day gazing at his wounds.
In deep distress still hoping on, and never removing our eyes.
3. Looking for all things to his love alone.
When in sore trouble, patiently submitting.
 When in humble hope, quietly waiting.
When under severe tests, firmly believing.
When in full assurance, joyfully expecting.
4. Looking in prayer.
In personal trouble, like Jacob, pleading the promise, and saying, "I will
not let thee go." The Lord says, "Let me go."
In holy compassion pleading for others, like Moses, to whom the Lord
said, "Let me alone."
5. Looking in rapturous, restful love.
He is altogether lovely, and all mine: my eyes swim with tears of delight
as they gaze on him, and thus they overcome him.
My heart burns with love to him, and I adore him; and this wins
everything from him.
6. Looking in sacred longing for his appearing.
Pining for a personal revelation of himself to me by his Spirit.
Most of all, sighing for his speedy coming in the glory of the Second
Advent. He replies, "Behold, I come quickly!"
Oh, the power of a spiritual man with Jesus!
Oh, the power of a church with heaven! The Lord will deny nothing to the prayer
of his elect.

III. THAT IF THE CHURCH WOULD BUT LOOK TO HER LORD
MORE SHE WOULD OVERCOME THE WORLD MORE.
To overcome the Lord is the greater thing, and when this is done, the church
may well go forth conquering and to conquer all that is less than her Lord. The
eyes of the church should be set on Jesus, and then she would overcome. If we
were —
1. Weeping for dishonor done to him, he would see this, and retrieve our defeat.
2. Depending on him for our strength, our faith would give us victory through
Jesus' love.
3. Obediently following his commands, he would then feel it right to give honor
to his own truth, and to reward obedience to his own precepts.
4. Confidently expectant of victory, Jesus would make bare his arm for us.
Faith's eyes calmly watching, or flashing with exultant expectancy, would be as
flames of fire to the foe.
5. Eagerly pleading for his interposition, our tearful, earnest eyes would soon
succeed with our gracious God.
See the secret of strength. Look to Jesus, and overcome.
 Let us lament our infrequent use of this conquering weapon.
Now for a long and loving look at the Bridegroom of our souls.
Help us, O Holy Spirit, to whom our eyes owe their sight!

 69. Invitation to a Conference
Come now, and let us reason together, saith the Lord: though your sins be as
scarlet, they shall be as white as snow; though they be red like crimson, they
shall be as wool. Isaiah 1:18
THE sinful condition of men is terrible in the extreme. This is set forth vividly in
previous verses of the chapter. They are altogether alienated from their God.
God himself interposes to produce a change. The proposal of peace is always
from his side.
He urges that a conference be held at once, "Come, and let us reason together."
That conference is to be held at once: "Come now," for the danger is too great to
admit of a moment's delay. God is urgent; let us not procrastinate.
In our text we have:

I. AN INVITATION TO A CONFERENCE.
Sinful men do not care to think, consider, and look matters in the face; yet to this
distasteful duty they are urged.
If they reason, they rather reason against God than together with him; but here
the proposal is not to discuss, but to treat with a view to reconciliation.
This also ungodly hearts decline.
1. They prefer to attend to ceremonial observances. Outward performances are
easier, and do not require thought.
2. Yet the matter is one which demands most serious discussion, and deserves it;
for God, the soul, heaven, and hell are involved in it. Never was wise counsel
more desirable.
3. No good can come of neglecting to consider it. It is one of those matters
which will never drift the right way of itself.
4. It is most gracious on the Lord's part to suggest a conference. Kings do not
often invite criminals to reason with them.
5. The invitation is a pledge that he desires peace, is willing to forgive, and
anxious to set us right.
6. The appointment of the immediate present as the time for the reasoning
together is a proof of generous wisdom. "Just as thou art," come to God in
Christ, just as he is. Love invites thee in all thy sin and misery.
II. A SPECIMEN OF THE REASONING ON GOD'S PART.
l. The one main ground of difference is honestly mentioned, "though your sins
be as scarlet." God calls the most glaring sinners to come to him, knowing them
to be such.
2. This ground of difference God himself will remove, "they shall be as white as
snow." He will forgive, and so end the quarrel.
3. He will remove the offense perfectly, "as snow — as wool."
He will remove for ever the guilt of sin.
He will discharge the penalty of sin.
He will destroy the dominion of sin.
He will prevent the return of sin.
4. He explains by his own Word how this is done.
Free forgiveness obliterating guilt.
Full atonement averting punishment.
Regeneration by the Spirit breaking the power of sin.
Constant sanctification forbidding its return.
See, then, the way of your return to God made easy.
Consider it carefully, and talk with God about it at once.

III. THIS SPECIMEN REASONING IS AN ABSTRACT OF THE
WHOLE ARGUMENT.
Each special objection is anticipated.
1. The singular greatness of your sins, "red like crimson." This is met by a great
atonement, which cleanses from all sin.
2. The long continuance of your sins. Cloth dyed scarlet has lain long in the dye
vat. The blood of Jesus cleanses at once.
3. The light against which your sins were committed. This puts a glaring color
upon them. But "all manner of sin and blasphemy shall be forgiven unto men."
4. The grieving of the Holy Spirit. Even this is removed by Jesus.
5. The failure of your attempts to whiten your soul. Crimson and scarlet cannot
be removed by the art of man; but the Lord saith, "I have blotted out thy sins."
6.The despair which your sins create: they are so glaring that they are ever
before you, yet they shall be washed out by the blood of the Lamb of God, which
taketh away the sin of the world.
Come now. Your minister pleads with you on God's behalf.
Can it be right to slight God's invitation?
What harm can come of a conference with him?
Must it not be right to be reconciled with your Maker?
What if this day should see you made "white as snow"?

 70. Walking in the light
O house of Jacob, come ye and let us walk in the light of the Lord! Isaiah 2:5
OH that the literal "house of Jacob" would walk in the light of Jehovah by
acknowledging Jesus, who is the Dayspring from on high! Alas, they refuse the
light, for the veil is upon their hearts!
Let us pray for the ingathering of the tribes of Israel. Surely "it shall come to
pass in the last days" (verse 2).
We will treat at this time of the spiritual Israel, even of the children of God at
this hour.

I. HERE IS AN INVITATION. "Come ye, and let us walk in the light of
Jehovah."
It is singular that the people of Jehovah should need such an invitation, for it
seems natural that they should live in him, rejoice in him, and learn of him,
seeing he is their own God.
It is a still more singular invitation in that it comes from the nations to the house
of Jacob. The word of the Lord goes forth from Jerusalem, converts the nations,
and then returns to the people from whom it first came. The parallel is found
when the invitation comes to those of us who are believers:
1. From those to whom we have ministered. How it rewards and encourages us
to hear such a call from those who once refused the invitations of the gospel!
When there is a move among the dry bones, we hope for the best results.
2. From new converts, who in their burning zeal urge on older saints, and thus
create joy, and hint a gentle rebuke.
3. From saints bent on mutual edification. "Come ye, and let us." Here are
willing brethren calling to others who are equally willing. Would God we had
more of this!
Such invitations as these are healthy signs. We should encourage their
production by mutual intercourse upon holy things.

II. LET US ACCEPT THIS INVITATION. "Let us walk in the light of the
Lord."
No other light is comparable to it; especially for the Lord's own people.
Jehovah should be the light of Jacob.
No other walking is so safe, so gladsome.
No other people are so able to walk in the light of God: their eyes are
 opened, their feet are strengthened,' their hearts are purified, their
actions suit the day.
1. In this light we find certainty for the mind.
Reason makes guesses, or confesses that she knows nothing.
Fanaticism dotes on dreams and superstitions.
Human authority blunders.
Revelation alone is sure, infallible, unalterable. All other light darkness
when compared with it.
2. In this light we find rest for the conscience.
We see Jesus, his blood, and the perfect pardon which it procures.
We see his perfect righteousness covering us, and making us comely
before God.
3. In this light we find direction for the judgment.
We see sin, love, providence, the future, etc. in their true colors, and
know how to act in reference to them.
We learn to know the right way, and the wise course.
We discover the hidden snares, and are led to avoid them.
4. In this light we find delight for the soul.
In the purposes of the Lord. "Predestined to be conformed to the image
of his Son."
In our personal condition in Christ. "Complete in him."
In the dealings of our Father's hand. "All things work together for good
to them that love God," etc.
In the struggling which goes on within, which as a symptom of grace
yields us comfortable hope.
In the future of death and eternity, which else would distress us.
5. In this light we find communion for the heart.
We see God, and feel perfect peace.
We see grace within, and enjoy full assurance.
We see Jesus, and are in conscious union with him.
We feel the Spirit of God, and are workers with him.
We see the saints, and delight in their graces.
Beloved hearers, may the Holy Spirit lead you:
To enter into the light of God.
To remain in it, walking therein quietly from day to day.
To make progress in it, walking onward toward perfection.
Come ye, and let us even now walk together in this light.
It shines perpetually, and we are the children of light.
Living in it here will prepare us for enjoying it in all its
glorious brightness, where "the Lamb is the light."
 71. No Rain
I will also command the clouds that they rain no rain upon it. Isaiah 5:6
RAIN essential for growth of seed and fruit, and its withdrawal for a length of
time a terrible temporal judgment, especially in hot climates.
The spiritual rain of the Holy Spirit's influence essential to a spiritual life, in its
beginning, growth, ripening, perfecting. Its withdrawal the last and most terrible
of judgments. (See whole verse.)
Especially is it a mark of anger for clouds to be overhead, and yet to drop no
rain: to have the means of grace, but no grace with the means
Let us consider:

I. WHAT IT MEANS.
1. Ministers allowed to preach, but without power.
2. Ordinances celebrated, but without the benediction of the Lord.
3. Assemblies gathered, but the Lord not in the midst.
4. The Word read, but with no application to the heart.
5. Formality of prayer kept up, but no pleading with God.
6. The Holy Ghost restrained, and grieved.
This has been the case full often, and may be again with any church or person if
sin be tolerated after warning. Is it so in the present assembly, or with any one in
it?
The clouds, ordained to rain, are commanded not to do so; commanded by God
himself, with whom is the key of the rain; commanded altogether to withhold
their refreshing showers. There is no necessary connection between outward
ordinances and grace; we may have clouds of the first, and no drops of the
second.
II. WHAT IT INVOLVES.
1. No conversions, for these are by the Spirit.
2. No restorations of backsliders. Withered plants are not revived when there is
no rain.
3. No refreshing of the weary: comfort and strength come not except by the dew
of heaven.
4. No spiritual activities. Lukewarmness reigns through routine unto death. The
workers move like persons walking in their sleep.
5. No holy joys, delights, triumphs.
As everything pines when there is no rain, so do all good things suffer when
there is a spiritual drought.
Nothing can make up for it.
Nothing can flourish without it.

III. HOW IT MANIFESTS ITSELF.
A parched season spiritually has its own signs in the individual.
1. The soul experiences no benefit under the Word.
2. The man feels glutted with the gospel, and wearied with it.
3. He begins to criticize, carp, cavil, and despise the Word.
4. Soon he is apt to neglect the hearing of it.
5. Or he hears and perverts the Word, either to boasting, to ridicule, to
controversy, or to ill-living.
It is a horrible thing when that which should be a savor of life unto life becomes
a savor of death unto death, when even the clouds refuse to rain.
Is it so with any one of us?

IV. HOW IT CAN BE PREVENTED.
Let us humbly use the means without putting our trust in them, and then let us,—
1. Confess our ill-desert. The Lord might justly have withheld his grace from us.
2. Acknowledge our dependence upon the heavenly showers of spiritual
influence.
3. Pray incessantly, till, like Elias, we bring down the rain.
4. Look alone to Jesus. "He shall come down like rain."
5. Value the least sign of grace, watching for it as the prophet did from the top of
Carmel, till he saw the little cloud arise from the sea.
6. Use the blessing more diligently when it returns, bringing forth fruit unto God.
Let this act as an incentive to gratitude to those who are wet with showers of
blessing.
And as a warning to those who are losing their interest in the gatherings of the
Sabbath.

 72. Enquires Answered
What shall one then answer the messengers of the nation? That the Lord hath
founded Zion, and the poor of his people shall trust in it. Isaiah 14:32
It is clear that Zion attracts attention. The messengers of the nations inquire
concerning her.
The church excites attention by:
The peculiarity of her people.
The specialty of her teaching.
The singularity of her claims.
The greatness of her privileges.
It is so good a thing to have this attention excited, that one should be ever ready
to give an answer, for this is the way by which the truth is spread in the earth.
Oh that all nations would send messengers to inquire concerning our King, and
his reign! Perhaps they will when we are what we ought to be, and are ready to
answer their inquiries.
I. WHAT DO THE MESSENGERS ASK?
They come as the ambassadors from Babylon to see everything.
They ask questions, as did the Queen of Sheba.
Concerning Zion, or the church, they ask:—
1. What is her origin (Ps. 78:68-69)?
2. What is her history (Ps. 87:3)?
3. Who is her King (Ps. 99:2)?
4. What is her charter (Gal. 4:26.)?
5. What are her laws (Ezek. 43:12)?
6. What is her treasure (Ps. 147:12-14; Rev. 21:21)?
7. What is her present security (Ps. 48:13)?
8. What is her future destiny (Ps. 102:16)?
There is nothing about Zion which is unworthy of their inquiry.
There is nothing about Zion which is closed against inquiry.

II. WHY DO THEY ASK?
1. Some from mere contempt. "What do these feeble Jews?" They would see the
nakedness of the land. Perhaps when they know more their contempt will
evaporate.
2. Some from idle curiosity. Yet many who come to us from that poor motive are
led to Christ. Zaccheus comes down from his tree as he did not go up.
3. Some from hearty admiration. They inquire, "What is thy Beloved more than
another beloved?" They have seen his star, and are come to worship, asking,
"Where is he?"
4. Some from a desire to become citizens How can they be initiated? What is the
price of her franchise? What will be required of her burgesses? Is there room for
more citizens?
They are wise thus to ask, and count the cost.
Men can hardly remain indifferent when the true Church of God is near them:
for some reason or another they will inquire.
III. WHY SHOULD THEY BE ANSWERED?
1. It may silence their cavils.
2. It may win them to God.
3. It will do us good to give a reason for the hope that is in us.
4. It will glorify God to tell of what his grace has done for his church and of
what it is prepared to do.
The answers should be prudently stated to the inquirer.
They should be clear, bold, truthful, and joyous.
We should think before we give an answer. "What shall one answer?"
Our manner in answering should be gracious (1 Pet. 3:15).
The answer should refer rather to God than to ourselves: it is so in the
text now before us.
IV. WHAT SHOULD BE THE ANSWER?
l. That God is all in all to his church — "The Lord hath."
2. That her origin is from him — "The Lord hath founded Zion?"'
3. That his people are poor in themselves, and rely upon another. It is a city to
which the poor flee for refuge, as many fled to the cave of Adullam who were in
debt and discontented.
4. That their trust is in the foundation which the Lord hath laid.
5. That we resolve to abide in that trust — "The poor of his people shall trust in
it."
If you ungodly ones would only ask the righteous concerning their hope, it
would be well.
If you godly ones would tell inquirers your experience, it might do great good.
"That we may seek him with thee" (Song of Sol. 6:1).
 73. Our Hiding Place
A man shall be as an hiding place from the wind, and a covert from the tempest.
Isaiah 32:2
G0D'S best blessings to men have usually come by men.
When our Lord ascended on high, he received gifts for men, and these gifts were
men (Ps. 68:18; Eph. 4:8, 11).
Immense boons have come to nations by kings like David, prophets like Samuel,
deliverers like Gideon, lawgivers like Moses.
But what are all good men put together compared with THE MAN, Christ Jesus?
We are now to view him as our shield against ten thousand ills: the hiding place
and covert of his people.
Let us consider that:
I. THIS LIFE IS LIABLE TO STORMS.
l. Mysterious hurricanes within, which cause the most dreadful confusion of
mind. Winds, whose direction is uncertain, shaking everything, creating unrest
and distraction. Frequently no definite cause can be assigned for them; the cause
may be constitutional, or physical, or circumstantial.
2. Overwhelming tempests of spiritual distress on account of sin, wrong desire,
conscious declension, unbelief, etc.
3. Fierce blasts of temptation, insinuation, suggestion, denunciation, etc., from
Satan.
4. Wild attacks from human enemies, who taunt, slander, threaten, etc. David
was wont to use this refuge. He says, "I flee unto thee to hide me" (Ps. 143:9).
5. Trying gales of temporal losses, bereavements, and other afflictions.
6. Above all, the storm of divine anger when we have grieved the Holy Spirit,
and lost communion with God.
None of these winds and tempests are we able to bear: our only safety lies in
getting out of them by finding a shelter where God has provided it (Isa. 25:4;
26:20; Ps. 32:7).
II. FROM THESE STORMS THE MAN CHRIST JESUS IS OUR HIDING
PLACE.
1. As truly man.
Sympathizing with us, and
Bringing God near to us.
2. As more than man, ruling every tempest, covering every feeble traveler, as
within the cleft of a rock.
3. As Substitutionary Man, interposing, breasting the storm for us, hiding us by
being weather-beaten himself.
4. As Representative Man, more than conqueror, and glorified.
In him we are delivered from divine wrath.
In him we are covered from Satan's blasts.
In him we dwell above trial by happy fellowship with him.
In him we are victors over death.
5. As Ever-living Man: we live because he lives, and thus we defy the tempest of
death (John 14:19).
6. As Interceding Man. He says, "I have prayed for thee," when Satan is seeking
to destroy any one of us (Luke 22:32).
7. As the Coming Man. We dread no political catastrophes, or social disruptions,
for "he must reign." The end is secured: "Behold, he cometh with clouds" (Rev.
1:7).
III. LET US SEE TO IT THAT WE TAKE SHELTER IN THE MAN.
1. Let him stand before us, interposing between us and the punishment of sin.
Hide behind him by faith.
2. Let him daily cover us from all evil, as our Shield and Protector (Ps.119:114).
3. Let us enter info him more and more fully, that we may be more hidden, that
he may be more known to us, and that we may have a fuller sense of security.
O you that are out of Christ, the tempest is lowering! Come to this covert; hasten
to this hiding place!
He is an effectual shelter, tried and proved.
He is an open refuge, available now, for you.
He is a capacious hiding-place: "Yet there is room." As in Adullam all David's
army could hide, so is Jesus able to receive hosts of sinners.
He is an eternal covert: our dwelling-place throughout all generations.
He is an inviting shelter, because he is Man, and therefore has compassion
towards men, and a joy in their salvation.

 74. Rivers in the Desert
A man shall be... as rivers of water in a dry place. Isaiah 32:2
OUR Lord Jesus is nearest and dearest to us as Man.
His manhood reminds us of—
His incarnation, in which he assumed our nature.
His life on earth, in which he honored our nature.
His death, by which he redeemed our nature.
His resurrection, by which he upraised our nature.
Consider the Word made flesh, and you have before you "rivers of water?" "It
pleased the Father that in him should all fullness dwell?"
Though manhood seems to be a dry place, a salt and barren land, yet in the case
of this Man it yields rivers of water, numberless streams, abounding with
refreshment.
Let us learn from the simile before us:

I. THAT NATURE'S DROUGHT DOES NOT HINDER CHRIST'S
COMING TO MEN.
l. He came into the dry place of a fallen, ruined, rebellious world.
2. He comes to men personally, notwithstanding their being without strength,
without righteousness, without desire, without life.
3. He flows within us in rivers of grace, though the old nature continues to be a
dry and parched land.
4. He continues the inflowing of his grace till he perfects us, and this he does
though decay of nature, failure, and fickleness prove us to be as a dry place.
"Where sin abounded, grace did much more abound."

II. THAT NATURE'S DROUGHT ENHANCES THE PRECIOUSNESS
OF CHRIST.
1. He is the more quickly discovered; as rivers would be in a desert.
2. He is the more highly valued; as water in a torrid climate.
3. He is the more largely used; as streams in a burning wilderness.
4. He is the more surely known to be the gift of God's grace. How else came he
to be in so dry a place? Those who are most devoid of merit are the more clear as
to God's grace.
5. He is the more gratefully extolled. Men sing of rivers which Flow through
dreary wastes.
III. THAT NATURE'S DROUGHT IS MOST EFFECTUALLY
REMOVED BY CHRIST.
Rivers change the appearance and character of a dry place. By our Lord Jesus
appearing in our manhood as Emmanuel, God with us, —
1. Our despair is cheered away.
2. Our sinfulness is purged.
3. Our nature is renewed.
4. Our barrenness is removed.
5. Our trials are overcome.
6. Our fallen condition is changed to glory.
The desert of manhood rejoices and blossoms as the rose now that the Man
Christ Jesus has appeared in it

IV. THAT OUR OWN SENSE Of DROUGHT SHOULD LEAD US THE
MORE HOPEFULLY TO APPLY TO CHRIST.
He is rivers of water in a dry place. The dry place is his sphere of action.
Nature's want is the platform for the display of grace.
1. This is implied in our Lord's offices. A Savior for sinners. A Priest who can
have compassion on the ignorant, etc.
2. This is remembered in his great qualifications. Rivers, because the place is so
dry. Full of grace and truth, because we are so sinful and false. Mighty to save,
because we are so lost, etc.
3. This is manifested by the persons to whom he comes. Not many great or
mighty are chosen. "I came not to call the righteous, but sinners to repentance."
He calls "the chief of sinners." In every case the rivers of love flow into a dry
place.
4. This is clear from the object which he aimed at, namely, the glory of God, and
the making known of the riches of his grace. This can be best accomplished by
working salvation where there is no apparent likelihood of it, or, in other words,
causing rivers to water dry places.
Come to Jesus, though your nature be dry, and your case hopeless. Come, for
there are rivers of grace in him. Come, for they flow at your feet, "in a dry
place."
Come, if you have come before, and are just now in a backsliding condition. The
Lord Jesus is still the same; the rivers of mercy in him can never be dried up.
Christ never seems empty to any but those who are full of themselves. He is dry
to those who overflow with personal fullness, but he floods with his grace all
who are dried up as to all self-reliance.
 75. The Bitter and the Sweet
Behold, for peace I had great bitterness: but thou hast in love to my soul
delivered it from the pit of corruption: for thou hast cast all my sins behind thy
back. Isaiah 38:17
HERE is the case of a man who, as far as mortal help was concerned, was a dead
man, and yet prayer prevailed for his recovery, and the lengthening of his life.
He records his experience for the glory of God, for his own refreshment, and for
our encouragement.
In our deep depressions we have the same God to help us.
Hezekiah sets before us in this verse,—

I. HEALTHFUL BITTERNESS. "For peace I had bitter bitterness" (margin).
1. He had been in peace. Probably this had brought with it a dangerous state, in
which the mind became carnally secure, self-contented, stagnant, slumbering,
careless, worldly.
2. He underwent a change. It was sudden and surprising — "Behold." It broke up
all his peace, and took the place of it.
3. His new state was one of emphatic sorrow — "Bitterness." "Great bitterness."
In bodily condition and in mental emotion he tasted the wormwood and the gall.
Read previous verses, and see how he mourned.
4. It wrought his health. "So wilt thou recover me" (verse 16).
It led him to repentance for the past. He speaks of "my sins."
It brought him to his knees in prayer.
It revealed his inward decline, and weakness of grace.
It made him put away his defilements.
It deepened his faith in God. "The Lord was ready to Save me" (verse
20).
5. Peace came back again, and with it songs of joy.
If any are now drinking the bitter cup, let them be of good cheer, for there is a
cup of salvation in God's hand.
II. DELIVERING LOVE. "In love to my soul thou hast delivered it."
In its first meaning we see recovery from sickness, but it intends much
more: upon the surface lies benefit to his soul.
Let us observe—
1. The deed of love. "Thou hast loved my soul from the pit" (margin).
The Lord delivers the soul from the pit of hell, of sin, of despair, of
 temptation, of death. He alone can do this.
2. The love which performed the deed.
Love suggested and ordained it.
Love actually performed it by its own hands. "In love to my soul thou
hast loved it from the pit."
Love breaks the heart, and binds it up.
Love sets us free, and then holds us captive.
We are by love loved out of sorrow, rebellion, despondency, coldness,
and weakness. Acknowledge this heartily.
Measure this love by your demerit, your danger, your present complete
safety, and by the greatness of the Deliverer, and what the delivery cost
him.
Treasure this love, and sing of it all the days of your life.
III. ABSOLUTE PARDON. "Thou hast cast all my sins behind thy back?"
1. This was the cause of his restored peace. He was burdened while sin
remained, but when that was gone, peace returned.
2. This removed the whole burden. "Sins"; "my sins"; "all my sins:"
3. This involved effort on God's part. "Thou hast cast?' We remember the more
than herculean labors of Jesus, who has hurled our load into the bottomless deep.
4. This is wonderfully described. "Behind thy back"; this is:
The place of desertion. God has gone from our sin never to return to it.
He has left it for ever, and it will never cross his path again, for he never
moves backward.
The place of forgetfulness: he will not remember it any more.
The place of nonentity: nothing is behind the back of God.
Therefore we will tell others our story, as Hezekiah has told us his. Let us seek
out one or more who will hear us with attention.
"Therefore we will sing my songs to the stringed instruments" (verse 20). At this
hour let us lift up the voice of gratitude.
 76. The Life-Look
Look unto me, and be ye saved all the ends of the earth: for I am God, and there
is none else. Isaiah 45:22
THE nations have been looking to their idols for all these weary centuries, but in
vain.
Many of them are looking to their boasted philosophies, and still in vain.
False religions, politics, alliances, theories, organizations, men all will be in vain
to save the nations.
They must look to God: the God of all the families of the earth.
Happy are we that we live in a time when God's command to the nations is
proclaimed abroad. Be it ours to spread the saving truth, and bid men look and
live.
The same principle applies to individuals If they would be saved they must look
to the Lord.
If you, oh hearer, would be saved, here is the only method — "Look,"

I. WHAT MEANS THIS WORD "LOOK" IN REFERENCE TO GOD?
It includes many things; as for instance:
1. Admit his reality by looking to him. Consider that there is a God, and
enthrone him in your mind as a real Person, the true God, and your Lord. Let the
Invisible God be to you as real as that which you see with your eyes.
2. Address yourself to him by prayer, thanksgiving, thought, obedience,
reverence, etc., looking to him so as to know him, and recognize his presence.
3. Acknowledge that from him only salvation can come. Regard him as the only
possible Savior. "There is none else."
4. Anticipate that HE will bless you: look for his interposition.
5. Abide alone in HIM for salvation. Keep your eyes fixed on him, as the
Morning Star of your day.

II. FOR WHAT PART OF SALVATION ARE WE THUS TO LOOK?
For every part of it from beginning to end.
1. Pardon. This must be God's act, and it can only come through the atonement
which he has provided in Christ Jesus.
2. Preparation for pardon, namely, life, repentance, faith. Grace must prepare us
for more grace.
3. Renewal of heart is the Holy Ghosts work: look to him for it. Regeneration
must be of the Lord alone.
4.Sustenance in spiritual life is of the Lord alone. All growth, strength, fruit,
must be looked for from him.
5.Daily succor in common things is as much a divine gift as great deliverances.
Our look should be constant, and it should comprise expectancy for time as well
as eternity.
Any one matter left to self would ruin us altogether.

III. WHAT IS OUR ENCOURAGEMENT TO LOOK?
1. His command. He bids us look, and therefore we may look.
2. His promise. He says, "look, and be saved," and he will never run back from
his own word.
3. His Godhead. "For I am God." All things are possible to him: his mercy is
equal to our salvation, his glory will be manifest thereby.
4. His character, as "a just God and a Savior" (see verse 21). This combination is
seen by those who know the cross, and it is full of hope to sinners.
5. His broad invitation: "all the ends of the earth." Each seeking soul may be sure
that he is included therein.
Who will refuse so simple an act as to look?

IV.WHAT IS THE BEST TIME IN WHICH TO LOOK?
Look now, at this very moment.
1. The command is in the present tense: "Look unto me."
2. The promise is in the same tense: "and be ye saved." It is a fiat, like "light be."
It takes immediate effect.
3. Your need of salvation is urgent: you are already lost.
4. The present time is yours, no other time is yours to use; for the past is gone,
and the future will be present when it comes.
5. Your time may soon end. Death comes suddenly. Age creeps on us. The
longest life is short.
6. It is the time which God chooses: it is ours to accept it.
This is a great soul-saving text: give earnest heed to it
All who have obeyed it are saved: why should you not at once be saved? This is
the one command: "Look! Look!"
 77. A Sermon for the Aged
And even to your old age I am he; and even to hoar hairs will I carry you: I have
made, and I will bear; even I will carry, and will deliver you. Isaiah 46:4
THE doctrine of the text is the unchanging nature of God, and the constancy of
his kindness towards his people in providence and grace.
We need scarcely prove the unchanging nature of God's dealings with his
people, during the short period of mortal life, when:
In nature we see many things unchanged during seventy or eighty years:
sun, ocean, rocks, etc.
We see his Word and gospel to be still the same.
Prayer, praise, communion, and holy service are the same.
Our experience is similar to that of saints in the olden time.
Especially we remember that the very nature of God places mutability
beyond the range of supposition.
Of the Lord's dealings in providence and grace it is scarcely necessary to prove
the immutability, when we remind you:
That the mercies of one age are in the main identical with those of
another; and the promises are altogether unaltered.
That holy men are ready to testify to the faithfulness of God, and that
both now and in the past the witnesses to his divine truth and
immutability are many.
That divine strength is not dependent on man's weakness; divine love is
not changed by man's demerits; and divine truth is not affected by lapse
of years.
That the completion of the body of Christ requires the preservation of all
the saints, and therefore the Lord must abide the same to every one of
them.
Yet without doubt "old age" has its peculiarities, which do but serve to evidence
the firmness of God's grace.

I. IT HATH ITS PECULIAR MEMORIES.
1. it remembers many joys, and it sees in them proofs of love.
2. It remembers many visits to the house of sickness, and it recollects how the
Lord cheered its desolate chamber.
3. it remembers many trials in its loss of friends, and its changes of condition,
but it sees HIM to have been ever the same.
4. it remembers many conflicts with temptation, doubt, Satan, the flesh, and the
world; but it remembers how HE covered its head in the day of battle.
5. It remembers its own many sins; and it is not forgetful how man, professors
have made shipwreck of faith; but it dearly sees covenant faithfulness in its own
preservation.
All our recollections are unanimous in their testimony to an unchanging God.

II. IT HATH ITS PECULIAR HOPES.
It has now few things to anticipate; but those few are the same as in younger
days, for the covenant abides unaltered.
l. The Ground of its hope is still Jesus, and not long service.
2. The Reason of its hope is still faith in the infallible Word.
3. The Preservation of its hope is in the same hands.
4. The End of its hope is still the same heaven, the same crown of life and
blessedness.
5. The Joy of its hope is still as bright and cheering as before.
III. IT HATH ITS PECULIAR SOLICITUDES.
Cares are fewer, for business is curtailed, and the needs which remain only serve
to show that God is the same.
1. The Body is infirm, but grace makes amends for the departed joys of youth,
health, and activity.
2. The Mind is weaker, the memory less retentive, and the imagination less
vivid; but gracious doctrines are more sweet than ever, and eternal verities
sustain the heart.
3. Death is nearer, but then Heaven is nearer too. Earth may be less lovely, but
the home-country is dearer, since more loved ones have entered it, and have left
us fewer ties to earth.
4. Preparation by Examination is now more imperative, but it is also more easy,
since repetition has removed its difficulties, faith has more constancy, and tried
promises afford richer comfort.
All these prove God the same.

IV. IT HATH ITS PECULIAR BLESSEDNESS.
Deprived of certain enjoyments, age is enriched with others.
1. It has a long experience to read, proving the promise true.
2. It has less wavering in its doctrines, knowing now what once it only guessed.
3. It has less to fear in the future of life, seeing the way is shorter.
4. It has more divine unveilings of the celestial regions, for it is now in the land
Beulah.
5. It has less business on earth, and more in heaven, and hence it has an
inducement to be more heavenly-minded
Here is divine love made manifest as still the same.

V. IT HATH ITS PECULIAR DUTIES.
These are proofs of divine faithfulness, since they cause men to bring forth fruit
in old age. They are:
1. Testimony to the goodness of God, the unchangeableness of his love, and the
certainty of his revelation.
2. Comfort to others who are battling, assuring them they will come off safely.
3. Warning to the wayward: such warning coming with tenfold force from the
aged saint.
4. And frequently we may add,—
Instruction, since the old man's experience has opened up many a mystery
unknown before.
From the whole we gather—
A lesson to the young to make this God their God, since he will never
forsake his people.
A solace for men in middle life to persevere, for they shall still be
carried in the arms of grace.
A song for the aged, concerning undying love and unchanging mercy.
With mellowed voice let it be sung.

 78. Church Increase
The children which thou shalt have, after thou hast lost the other, shall say again
in thine ears, The place is too strait for me: give place to me that I may dwell.
Then shalt thou say in thine heart, Who hath begotten me these, seeing ! have
lost my children, and am desolate, a captive, and removing to and fro? and who
hath brought up these? Behold, I was left alone; these, where had they been?
Isaiah 49:20-21
A HOPEFUL mood becomes the church of God, for the memories of the past,
the blessings of the present, and the promises of the future are full of good cheer.
"All the promises do travail with a glorious day of grace."
The church lives, progresses, conquers by her faith; let her abandon
despondency, as her weakness, her sin, her greatest hindrance.
The prophet, to remove all fear, reminds us that,—
I. IN THE CHURCH THERE ARE DECREASES. "I have lost my children,"
etc. This is frequently the bitter cry of a church.
1. Death invades the house of God and takes away those who were its pillars and
ornaments. But those who depart go to swell the chorus of heaven.
2. Providence takes away useful persons by removal or by excessive occupation
which keeps them from holy service. The removed ones go to build up the
church elsewhere: those who are lawfully detained by business are still doing the
Lord's will.
3. Sin causes some to backslide, wander away, or become inactive. But they go
from us because they are not of us.
This decrease is painful, and it may go so far that a church may feel itself to be
"desolate" and "left alone." Yet the Lord has not forgotten his church, for he is
her Husband.
II. IN THE CHURCH WE SHOULD LOOK FOR INCREASE. "The
children which thou shalt have."
Let us not be absorbed in lamenting losses; let us rejoice by faith in great gains
which are surely coming.
1. Increase is needful, or what will become of the church?
2. Increase is prayed for, and God hears prayer.
3. Increase can only come through God, but he will give it, and be glorified by it.
4. Increase is promised in the text, and in many other Scriptures.
5. Increase is to be labored for with agony of heart. "As soon as Zion travailed,
she brought forth children."

III. IN THE CHURCH INCREASE OFTEN CAUSES SURPRISE.
So narrow are our hearts, so weak our faith, that we are amazed when
conversions are numerous
1. Because of the time: "Behold, I was left alone."
2. Because of their number: "Who hath begotten me these?"
3. Because of their former character: "These, where had they been?" They were
not after all so very far off.
Some of them were quite near to us and near to the kingdom, in the
family, school, class, congregation, inquiry-room.
Others were far off in irreligion, and open sin.
Others were opposed through rationalism, superstition, or self-
righteousness.
4. Because of their good nurture: "Who hath brought up these?"
5. Because of their eagerness and courage. "Shall say again in thine ears, The
place is too strait for me."
6. Because of their constancy. "Give place to me that I may dwell."
They come to remain.
Where had they been? Say rather, "Where had we been?" that we had not long
ago looked after them, and welcomed them.

IV. IN THE CHURCH INCREASE SHOULD 8E PREPARED FOR.
We make ready for the coming of children. Is the church an unnatural mother?
Will she not welcome newborn souls?
We must prepare for an increase—
1. By intense united prayer for it.
2. By the preaching of the gospel, which is the means of it.
3. By every form of Christian effort which may lead to it.
4. By enlarging our bounds: "The place is too strait for me." To provide a larger
audience chamber may be a true act of faith.
5. By welcoming all true-born children of God: who say, each one, "give place
to me that I may dwell."
Oh, for a triumphant faith that the little one shall become a thousand! Oh, for
grace to act upon such faith at once!
"Believe great things; attempt great things; expect great things."
 79. The Redeemer Described
Wherefore, when I came, was there no man? when I called, was there none to
answer? Is my hand shortened at all, that it cannot redeem? or have I no power
to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness:
their fish stinketh, because there is no water, and dieth for thirst. I clothe the
heavens with blackness, and I make sackcloth their covering. The Lord God hath
given me the tongue of the learned, that I should know how to speak a word in
season to him that is weary: he wakeneth morning by morning, he wakeneth
mine ear to hear as the learned. The Lord God hath opened mine ear, and I was
not rebellious, neither turned away back. I gave my back to the smiters, and my
cheeks to them that plucked off the hair: I hid not my face from shame and
spitting. Isaiah 50:2-6
THERE was no one to take up the divine challenge: no one to answer for guilty
man. To the call of God for one who could save, there was no answer but the
echo of his voice.
See who it is that comes to rescue man! Jehovah interposes to save; but he
appears in a special manner.
The Lord himself draws the portrait. View it with solemn attention.

I. BEHOLD THE MESSIAH AS GOD!
1. He comes in fullness of power. "Is my hand shortened at all?"
2. His power to save is equal to that with which he destroys. Let Egypt be the
instance: "I dry up the sea," etc.
3. His power is that which produces the phenomena of nature."I clothe the
heavens with blackness."
4. This should excite deep gratitude, that he who rebukes the sea was himself
rebuked; he who clothes the heavens with blackness was himself in darkness for
our sake.
5. This should excite confidence; for he is evidently Lord of the sea and the sky,
the dark and the gloom.
II. BEHOLD HIM AS THE APPOINTED TEACHER!
1. Instructed and endowed: "the Lord hath given me the tongue of the learned."
He knows, and he imparts knowledge.
2. Condescending to the needy: "to him that is weary."
3. Watchful of each case: "that I should know how to speak a word in season."
This is a rare gift: many speak, and perhaps speak in season, but have not
learned the right manner.
4. Constantly in communion with God: "he wakeneth morning by morning.""He
that hath sent me is with me."
Should we not be heartily attentive t6 his teachings? "I will hear what God the
Lord will speak."
III. BEHOLD HIM AS THE SERVANT OF THE LORD!
1. Prepared by grace:"he wakeneth mine ear to hear." He spoke not his own
words, but those which he had heard of his Father.
2. Consecrated in due form: "hath opened mine ear," boring it to the door-post.
This was publicly done in his baptism, when in outward symbol he fulfilled all
righteousness.
3. Obedient in all things: "I was not rebellious." In no point did Jesus refuse the
Father's will, not even in Gethsemane.
4. Persevering through all trials: "neither turned away back." He did not
relinquish the hard task, but set his face as a flint to carry it through.
5. Courageous in it all: as we see in the verse following our text.
What a model for our service! Consider him, and copy him.

IV. BEHOLD HIM AS THE PEERLESS SUFFERER!
1. His entire submission; his back, his cheeks, his hair, his face.
2. His willing submission:"I gave my back to the smilers." "I hid not my face."
3. His lowly submission, bearing the felon's scourge, and the utmost of scorn:
"shame and spitting."
4. His patient submission. Not a word of reproach, or resentment.
Grace had taught him effectually, and he suffered perfectly.
It may bring out important truths very vividly if we make combinations of the
four subjects which have come before us.
Place the first and the last together: the God and the Sufferer. What
condescension! What ability to save!
Place the two middle terms together: the Teacher and the Servant, and
see how sweetly he serves by teaching, and teaches by serving.
Put all together, and let the blended characters ensure ardent affection,
obedient reverence, and devout delight.

 80. The Redeemer's face set like a Flint
For the Lord God will help me; therefore shall I not be confounded: therefore
have I set my face like a flint, and I know that I shall not be ashamed. Isaiah 50:7
THERE was no flint in the heart of Jesus, but there was much in his face. He
was as resolute as he was submissive. Read verse 6 and this verse together — "I
hid not my face from shame and spitting. . . I have set my face like a flint."
Gentleness and resolve are married.
In Luke 9:51, we read,"he steadfastly set his face to go to Jerusalem:" In our
Lord there was no turning aside, though none helped him, and every one
hindered him. He was neither confounded by thoughts within his own soul, nor
rendered ashamed by the scorn of others.
Let us consider our Lord's stern resolution thus,—

I. HIS STEADFAST RESOLVE TESTED.
He declared his determination in the language of our text, and by many an ordeal
this declaration was justified. He was tried—
1. By the offers of the world. They would make him a king. His triumphant ride
into Jerusalem proved how easily he could have become a popular leader. By a
little compromise he might have won an enthusiastic following as a religious
teacher.
2. By the persuasions of friends. Peter rebuked him. All the disciples marveled at
his determination. His relatives sought a very different career for him. Many
yield to well-meaning friends; but Jesus set his face like a flint.
3. By the unworthiness of his clients.
He that ate bread with him betrayed him.
His disciples forsook him and fled.
The whole race conspired to put him to death.
4. By the bitterness which he tasted at his entrance upon his great work as a
substitutionary sacrifice. Gethsemane, the betrayal, the fa]se accusation, the
mockery: these were sharp commencements, and many have shrunk when the
fire has begun to kindle upon them; but Jesus stood firm.
5. By the ease with which he could have relinquished the enterprise.
Pilate would have released him had Jesus pleaded.
Legions of angels would have come to his rescue.
He might himself have come down from the cross.
He was not held to his work by inability to quit it, but only by that love
 which is strong as death. He said, "If it be possible, let this cup pass
from me": the impossibility lay in his resolve to redeem his people.
6. By the taunts of those who scoffed.
The people: "Let us see whether Elias will come to save him."
The priests, etc.: "If he be the King of Israel," etc.
The thieves: "If thou be Christ, save thyself and us."
Strong men have been overcome by ridicule; but not so Jesus.
7. By the full stress of the death-agony.
The pain, thirst, fever, fainting, desertion, death: none of these moved him from
his invincible resolve.

II. HIS STEADFAST RESOLVE SUSTAINED.
As man, our Lord owed his glorious steadfastness to several things, and he gives
us in the text two "therefores." It was due —
1. To his divine schooling (see verse 4).
2. To his conscious innocence."I know that I shall not be ashamed" (see verse 5).
3. To the joy that was set before him. He would overcome for his people. "Who
will contend with me?" (see verse 8).
4. Specially to his unshaken confidence in the help of the Lord God. We have
this both in the text and in verse 9.
Even to his cry of "It is finished" he never flinched, but held to his grand
purpose.

III. HIS STEADFAST RESOLVE IMITATED.
1. Our purpose must be God's glory, as his was.
2. Our education must be God's teaching, as his was.
3. Our life must combine active and passive obedience, as his did (see verses 5
and 6).
4. Our strength must lie in God, as his did.
5. Our path must be one of faith, as his was. Note verse 10, and its remarkable
connection with the whole subject.
6. Our resolve must be carefully made, and steadily carried out till we can say,
"It is finished," in our manner and degree.
Close with a warning to the men of this world from verse 11.
The ungodly must have present light, from earth, from a fire of their own
kindling, from mere momentary sparks.
Their resolve will end in eternal regrets; they shall lie down as for the night;
their bed shall be sorrow; they shall never rise from it.
 81. Christopathy
With his stripes we are healed. Isaiah 53:5
WHAT a chapter! A Bible in miniature. The Gospel in its essence.
When our subject brings us near to the passion of our Lord, our feelings should
be deeply solemn, our attention intensely earnest.
Hark, the scourge is falling! Forget everything but "his stripes."
We have each one a part in the flagellation: we wounded him, for certain; is it as
certain that "with his stripes we are healed"?
Observe with deep attention:

I. THAT GOD HERE TREATS SIN AS A DISEASE.
Sin is a great deal more than a disease, it is a willful crime; but the mercy of our
God leads him to consider it under that aspect, in order that he may deal with it
in grace.
1. It is not an essential part of marl as he was created: it is abnormal, disturbing,
and destructive.
2. It puts the faculties out of gear, and breaks the equilibrium of the life forces,
just as disease disturbs the bodily functions.
3. It weakens the moral energy, as disease weakens the body.
4. It either causes pain, or deadens sensibility, as the case may be.
5. It frequently produces visible pollution. Some sins are as defiling as the
leprosy of old.
6. It tends to increase in the man, and it will prove fatal before long.
Sin is a disease which is hereditary, universal, contagious, defiling, incurable,
mortal. No human physician can deal with it. Death, which ends all bodily pain,
cannot cure this disease: it displays its utmost power in eternity, after the seal of
perpetuity has been set upon it by the mandate: "He that is filthy, let him be
filthy still."
II. THAT GOD HERE DECLARES THE REMEDY WHICH HE HAS
PROVIDED.
Jesus is his Son, whom he freely delivered up for us all.
1. Behold the heavenly medicine: the stripes of Jesus in body and in soul.
Singular surgery, the Healer is himself wounded, and this is the means of our
cure!
2. Remember that these stripes were vicarious: he suffered in our stead.
3. Accept this atonement, and you are saved by it.
Prayer begs for the divine surgery.
Belief is the linen cloth which binds on the plaster.
Trust is the hand which secures it to the wound.
Repentance is the first symptom of healing.
4. Let nothing of your own interfere with the one medicine. You see the proper
places of prayer, faith, and repentance; do not misuse them, and make them
rivals of the "stripes?' By the stripes of Jesus we are healed, and by these alone.
One remedy, and only one, is set forth by God. Why seek another?

III.THAT THIS DIVINE REMEDY IS IMMEDIATELY EFFECTIVE.
To the carnal mind it does not appear to touch the case.
But those of us who have believed in the stripes of Jesus are witnesses to the
instant and perfect efficacy of the medicine, for we can speak from experience,
since "We are healed?'
1. Our conscience is healed of its smart: eased but not deadened.
2. Our heart is healed of its love of sin. We hate the evil which scourged our
Well- Beloved.
3. Our life is healed of its rebellion. We are zealous of good works.
4. Our consciousness assures us that we are healed. We know it, and rejoice in it.
None can dispute us out of it.
Application
1. Friend, you are by nature in need of healing.
You do not think so: this disease affects the mind, and breeds delusions.
You ridicule such teaching: your disease leads to madness.
You oppose it. Thus do the sick refuse medicine, and the insane hate
their friends.
2. Friend, you are either healed or sick.
Do you not know which is your condition?
You ought to know. You may know.
3. Why are you not healed?
There is power in the remedy, for you, for you now.
4. If you are healed, behave accordingly.
Quit diseased company.
Do a healthy man's work.
Praise the Physician, and his singular surgery.
Publish abroad his praises.
 82. The Little Wrath and the Great Wrath
For a small moment have I forsaken thee; but with great mercies will I gather
thee. In a little wrath I hid my face from thee for a moment; but with everlasting
kindness will I have mercy on thee, saith the Lord thy Redeemer. For this is as
the waters of Noah unto me: for as I have sworn that the waters of Noah should
no more go over the earth; so have I sworn that I would not be wroth with thee,
nor rebuke thee. Isaiah 54:7-9
THIS text is the property of all believers. Their title to it is seen at the end of the
chapter (verse 17). Let them not fail to enjoy it. It follows upon the prophecy of
their Lord's great griefs (Isa. 53). We are never so able to believe a great promise
as when we have been at the cross.
The people of God are often greatly tried, and their griefs are sometimes
spiritual, and more deep than those of the wicked.
Their grand comfort lies in this, that in all their afflictions there is no penal
wrath, no great indignation, no final judgment from the Lord.
We shall speak upon,—

I. THE LITTLE WRATH AND ITS MODIFICATIONS.
The Lord calls it"a little wrath? and speaks of the time of its continuance as "a
moment," "a small moment."
1. Our view of it differs from the Lord's. To us it appears to be an utter
forsaking, and the hiding of his face forever.
We are too foolish, too agitated, too unbelieving, to judge aright.
God's view is truth itself, therefore let us believe it.
2. The time of it is short. What is less than "a small moment"?
As compared with eternal love.
When looked back upon in after years of holy peace.
In reality it only endures for a little while.
It will soon be over if we repent and pray.
3. The recompense is great. Jehovah vows to give "mercies;' many, divine,
everlasting, great, effectual: "with great mercies will I gather thee."
4. The wrath itself is little. A Husband's wrath, a Redeemer's wrath, a Pitier's
wrath; wrath occasioned by holy love.
5. The expression of it is not severe.
Not set my face against thee; nor change my mind.
But hide my face, and that only for a moment.
 Thus God views the matter of our chastisement, seeing the end from the
beginning.
6. It is quite consistent with eternal love. This love will endure forever, is present
during the little wrath, is the cause of the wrath, and will continue unchanged
forever.
The chastened child is none the less loved.
7. It does not change our relationship to the Lord. He is still our Redeemer (verse
8), and we are still the redeemed of the Lord.
Our duty is to grieve because of the Lord's anger; to be humbled and sanctified
by it; but not to faint, or despair under it.
II. THE GREAT WRATH AND OUR SECURITY AGAINST IT.
1. The wrath of God against his people can no more break out upon them than
can Noah's flood return to go over the earth. That flood has not returned during
these many centuries, and it never will. Seed-time and harvest continue, and the
bow is in the cloud. We have no dread of another universal deluge of water, nor
need believers fear a return of divine wrath (enlarge on verse 9).
2. The great flood of wrath has broken forth once for all. On our Lord it has
burst, and thus it has been ended forever. "Christ hath redeemed us from the
curse of the law, being made a curse for us" (Gal. 3:13). "As far as the east is
from the west, so far hath he removed our transgressions from us" (Ps. 103:12).
"Who is he that condemneth? It is Christ that died" (Rom. 8: 34). "The iniquity
of Israel shall be sought for, and there shall be none; and the sins of Judah, and
they shall not be found" (Jer. 50:20). This is real, true, effectual, eternal
atonement.
3. We have the oath of God that it shall not return: "so have I sworn that I would
not be wroth with thee, nor rebuke thee." In a way of punishment there shall not
even be a hard word uttered — "nor rebuke thee."
4. We have a covenant of peace as sure as that made with Noah, and of a higher
order, for it is made with Jesus our Lord.
5. We have pledges of immutable, immovable mercy: "the mountains and the
hills" (verse 10). These may depart and be removed, but never the kindness of
the Lord.
6. All this is spoken to us by Jehovah the Merciful: "saith the Lord that hath
mercy on thee."
How wicked it is to doubt and distrust!
How safe is the condition of the covenanted ones!
How glorious is our God of everlasting kindness!
How careful should we be that we do not grieve him!

 83. Repentance
Let the wicked forsake his way, and the unrightous man his thoughts: and let him
return unto the Lord, and he will have mercy upon him. Isaiah 55:7
THIS is the great chapter of gospel invitation. How free! How full! How plain
and pressing are the calls to receive grace!
Yet the necessity of repentance, in its most practical form, is not cast into the
background. Turning, or conversion, is insisted on.
Gospel provisions are presented freely (verses 1 and 2).
A Savior is provided and proclaimed (verses 3 and 4).
Saved nations are absolutely promised to him (verse 5).
Men are encouraged to seek and find the Lord (verse 6).
But the call to conversion follows close after, and is intended to be the necessary
inference from all that preceded it. Men must return to God: his very mercy
makes it imperative.
Very earnestly, therefore, let us turn our thoughts to,—

I. THE NECESSITY OF CONVERSION.
The text makes this clear, but it may also be inferred from—
1. The nature of God. How can a holy God wink at sin, and pardon sinners who
continue in their wickedness?
2. The nature of the gospel. It is not a proclamation of tolerance for sin, but of
deliverance from it. It contains no single promise of forgiveness to the man who
goes on in his iniquity.
3. The facts of the past. No instance has occurred of pardon given to a man while
obstinately persisting in his evil way. Conversion always goes with salvation.
4. The needs of society. It would be unsafe to the common-weal of the universe
to show mercy to the incorrigible offender. Sin must be punished, or else virtue
will perish.
5. The well-being of the sinner himself requires that he should quit his sin, or
feel its penalty. To be favored with a sense of divine pardon, while obstinately
abiding in sin, would confirm the man in sin; and sin itself is a worse evil than
its penalty.
6. The work of the Holy Spirit would be set aside, for he is the Sanctifier.
7. The design of our Lord Jesus would be overborne, for he comes to save from
sin.
8. The character of heaven requires that a sinner's nature be renewed, and his life
purged, ere he can enter the holy place where God, and holy an�els, and perfect
saints abide.
"Except ye be converted, and become as little children, ye shall not enter into the
kingdom of heaven" (Matt. 18:3).

II. THE NATURE OF CONVERSION.
1. It deals with the life and conduct. The man's "way."
His natural way; that into which he runs when left to himself.
His habitual way; to which he is accustomed.
His beloved way; wherein his pleasures lie.
The general way; the broad road in which the many run.
This, our text says, he must "forsake." He must have done with sin, or he will be
undone. It will not suffice for him to:
Own that it is wrong;
Profess to be sorry for following it;
Resolve to leave it, and end in resolve; or,
Move more cautiously in it.
No, he must forsake it, altogether, at once, and forever.
2. It deals with the "thoughts."A man must forsake—
His unscriptural opinions, and self-formed notions—
About God, his law, his gospel, his people.
About sin, punishment, Christ, self, etc.
His contemplations, so far as they lead him:
To find pleasure in evil;
To indulge in conceit and self-sufficiency; or,
To harbor wrong thoughts of God.
His evil resolves:—
To continue in sin, to delay repentance, to be a free thinker, to be his
own master, to defy God, etc. Such thoughts are to be forsaken; he must
flee from them.

3. It deals with the man in reference to God."Let him return unto the Lord."
It bids him cease from pride, neglect, opposition, distrust, disobedence, and all
other forms of alienation from the Lord. He must turn and return; wandering no
further, but coming home.
III. THE GOSPEL OF CONVERSION.
l. A sure promise is made to it "He will have mercy upon him."
2. Divine power is exercised to effect it. "Turn thou us unto thee, O Lord, and we
shall be turned" (Lam. 5:21). A man converts when grace converts him.
3. It is itself promised to faith in Jesus (Acts 5:31; 13:38-39).
4. The pardon which comes with it is the result of a full atonement, which
renders the pardon abundant, just, safe, and easy of belief to the awakened
conscience.
Oh, that the sinner would consider the need of a total change of thought within,
and way without! It must be thorough and radical or it will be useless.
Total and terrible ruin must ensue if you continue in evil.
May this hour see the turning-point in your life's course! God saith, "Let him
return." What doth hinder you?

 84. Abundant Pardon
Let him return unto the Lord, and he will have mercy upon him; and to our God,
for he will abundantly pardon. Isaiah 55:7
THE prophet is setting forth the mission of Jesus (verses 4 and 5).
Straightway he makes an appeal to sinners, for Jesus comes to sinners. He
proclaims pardon to them, for this Jesus brings: his coming is as the morning,
bedewing the earth with delight.
The call is practically to faith and repentance; immediate, frank, spiritual,
complete.
The inducement presented is an abundant free-grace pardon: "he will abundantly
pardon."
There is no more likely argument wherewith to persuade souls.

I. LET US CONTEMPLATE THE ABUNDANCE OF DIVINE PARDON.
We may do so the better if we consider:
1. The abundance of the attribute from which it springs. All the attributes of God
are infinite and harmonious, but we are told that "God is love," and this is not
said of justice, or power. "Thy mercy is great above the heavens" (Ps. 108:4).
"The earth, O Lord, is full of thy mercy" (Ps. 119:64)."His mercy endureth
forever" (Ps. 136).
2. The abundance of the objects of the pardon. From the days of Adam until now
God has pardoned multitudes among all nations, classes, and ages.
We quickly lose patience when many offend, but it is not so with our
God. "Thou hast forgiven this people from Egypt even until now" (Num.
14:19).
3. The abundant sins which are pardoned. Who can count the thoughts, words,
and deeds which are pardoned?
These repeated ad nauseam (Isa. 43:24; Rev. 3:16).
Sins against law and gospel, light and love, in youth and old age.
Yet these God removes, like the countless locusts blown away by the
wind, or a,s the drops of dew exhaled by the sun.
4. The abundant sin of the sins which are pardoned.
Some sins are planned and deliberated on, and each plotting and
devising entails sin.
Some are a spider's nest, swarming with many sins.
Some are proud, wanton, cruel, blasphemous, impudent.
 Some are repeated, aggravated, and persisted in.
Yet the intensified venom of epitomized sin the Lord removes.
5. The abundant means of pardon.
The atonement of his Son, and his righteousness.
The infinite merit of the ever-living Advocate.
The Holy Spirit ever present to apply gospel provision
6. The abundant ease of the terms of pardon.
No hard conditions of penance or purgatory.
Only ask and have; repent and trust.
Even the repentance and faith required are also given.
7. The abundant fullness of the pardon.
It covers all sin, past, present, and to come.
It is most effectual, and sure.
It is perpetual, and irreversible.
It is accompanied with imputed righteousness. Pardon washes, and
justification clothes and beautifies.
8. The abundant blessings which attend it.
Liberation from spiritual prison, legal bonds, etc.
Freedom from the reigning power of inbred sin.
Adoption into the heavenly family.
Acceptance so full that we may challenge accusers.
Employment in services of trust.
Communion with the thrice-holy God.
Reception of answers to our prayers, as true and certain as if we were
perfectly pure.
Ultimate admission into glory itself with the perfect ones.
II. LET US CONSIDER ITS PROPER INFERENCES, and these shall
furnish the practical conclusion of our discourse.
1. Then there is no room for despair. If the Lord only pardoned now and then, it
were well to seek his favor even on the bare chance of obtaining it; but now let
us return unto him in sure and certain hope of pardon.
2. Then there is a loud call to repent, for who would offend so good, so kind a
Lord? Let our relentings be kindled, since he is so forward to promise us pardon.
3. Here is a .special call to the greatest sinners, since abundant mercy is most
appropriate to their case: and no less should the less guilty come, since there
must be room for them.
4. Such a much-forgiving God deserves to be much loved, and the lives of the
pardoned should prove that to whom much is forgiven, the same loveth much.
5. If such mercy be slighted, we may be sure it will entail great wrath.

 85. The Cloud of Doves
Who are these that fly as a cloud, and as the doves to their windows? Isaiah 60:8
IN the days when the Lord shall visit his church, multitudes will come to seek
him.
It is a great blessing when they do so; a matter for admiring praise.
They will come from far to learn of Jesus, flying in a straight line, as pigeons
when they return to their homes.
Jesus is the great attraction, and when he is faithfully lifted up, men will hasten
to him in flocks, flying like clouds before a gale.
Yet will it astonish those who see it, and they will ask questions such as those
which follow.

I. WHO ARE THESE CONVERTS THAT THEY SHOULD BE SO
MANY? "As a cloud."
The answers are many and easy.
1. Are not sinners many?
2. Is not Christ's redemption great?
3. Are not his blessings attractive?
4. Shall Satan have the pre-eminence in numbers at the last? We cannot think it
will be so.
5. Is not the Spirit of God able to draw many?
6. Is not heaven great, and is there not room for hosts of souls?
Naturalists tell us of vast clouds of pigeons in America. Oh, to see such a cloud
of converts!

II. WHO ARE THEY THAT THEY SHOULD FLY?
Why are they in such eager haste as to speed like doves when coming homeward
to their cotes?
This also is plain.
1. They are in,great danger.
2. Their time is very short.
3. They are driven by a great wind. The Spirit, like a heavenly breath, impels
souls to seek salvation.
4. They are moved by strong desire: a great hunger is on them to reach their
home, where they shall be fed and housed.
Doves fly straight, swiftly, surely. They neither linger nor loiter, but hasten
home.
III. WHO ARE THEY THAT THEY SHOULD FLY TOGETHER? They
fly in such a flock that they appear like a cloud: why is this?
1. They are all in one common danger.
2. They have no time to quarrel while seeking safety.
3. They have one common object: they seek one Savior.
4. They are wafted by the same heavenly wind. The Spirit works in each
according to his own will.
5. They find comfort in each other's society.
6. They hope to live together forever above.

IV. WHO ARE THEY THAT THEY SHOULD FLY THIS WAY?
They are doves, and so they come to their usual abodes in the clefts of the rock
or to the openings of the dove-house.
1. Seeking safety in Jesus, from the hawks which pursue them.
2. Desiring rest in his love, for they are wearied, and find no other rest for the
soles of their feet.
3. Finding a home in his heart. Swallows go to another home in winter, but saints
abide in Christ forever.
4. Their companions are there: doves congregate, and so do saved sinners love
fellowship with each other.
5. Their young are there. "The swallow hath found a nest for herself, where she
may lay her young" (Ps. 84:3). Believers love to have their children housed in
Christ.
6. Their food is there. Where else can we find provender?
7. Their all is there. Christ is all.
V. BUT WHO ARE THEY INDIVIDUALLY?
1. Some are our own children.
2. Some are from the Sabbath-school.
3. Some are old hearers, who were gospel-hardened.
4. Some are quite strangers, outsiders.
5. Some are backsliders returning.
6. Some are those whom we sought in prayer, and personal address.
Dear hearer, are you one of them?
Have you not reason to fly from the wrath to come?
Fly first to Jesus, and then without delay hasten to his church.
 86. Return! Return!
Return, thou backsliding Israel, saith the Lord Turn, O backsliding children,
saith the Lord Return, ye backsliding children, and I will heal your backslidings.
Jeremiah 3:12,14,22
IT is a fearful thing that a believer should backslide.
Such mercy has been shown to him.
Such love has been enjoyed by him.
Such prospects lie before him.
Such comfort is sacrificed by his backsliding.
It is a wretched business for the man himself, since by it nothing is gained, and
everything is endangered.
It is injurious to the whole church to which the backslider belongs.
It is mischievous to the outside world.
What is the immediate duty of the backslider? the immediate remedy for his
backsliding?
One word sums it up, and it is God's word, "Return."
Let us earnestly note,—

I. WONDER AWAKENED BY THE CALL.
There would seem to be many reasons why the Lord should not invite the
backslider to return. We will follow the guidance of the chapter, which will
richly repay a careful exposition.
1. The usual jealousy of love. Note the terrible imagery of verse 1. A wanton
adulteress is allowed to return to her husband.
2. The abundance of the sin: "Thou hast polluted the land" (verse 2). The very
earth felt the leprosy of the idolatry.
3. The obstinate continuance in evil, notwithstanding chastisements (verse
3)."Thou refusedst to be ashamed."
4. The refusal of tender persuasion. "Wilt thou not?" etc. (verse 4).
5. The perversion of mercy. God did not reserve his anger forever, and they
sinned the,more because of his long-suffering (verse 5).
6. The warnings which had been despised, Judah saw Israel doomed, and yet
followed her evil ways (verses 6-11). It is a great increase of iniquity when we
perceive the suffering which it causes others, and yet persevere in it ourselves.
Is it not marvelous that God should be so full of mercy as to bid such revolters
return, and repeat the exhortation again and again?

II. MEMORIES AROUSED BY THE CALL.
Does it not remind you of other days?
1. When you first came to Jesus.
2. When you were happy with other believers.
3. When you could teach and warn others.
4. When you began to go aside, a little.
5. When you have sinned grievously through this backsliding.
Indulge these memories till they affect your heart.

III. REASONS URGED FOR OBEYING THE CALL.
l. It is God himself who utters it. Twice we read, saith the Lord."
2. Anger will be removed: "I will not cause mine anger to fall upon you" (verse
12).
3. Love continues: "I am married unto you" (verse 14).
4. Healing will be given: "I will heal your backslidings" (verse 22).
Each verse yields its own forcible argument,

IV. DIRECTIONS GIVEN TO MAKE OBEDIENCE TO THE CALL
EASY.
1. "Only acknowledge thine iniquity" (verse 13). What a simple matter!
2. Lament the evil: "Weeping and supplications" (verse 21). Do you not mourn
your sin even now?
3. Own the sad result."We lie down in our shame, etc. (verse ).
4. Trust in God for restoration: "Truly in the Lord our God is the salvation of
Israel" (verse 23).
5. Heartily renew allegiance: "Behold, we come unto thee; for thou art the Lord
our God" (verse 22).
These things, carefully and immediately attended to, will restore the fallen to
their first estate."Return! Return!" saith the Lord.
Oh, that the Holy Ghost may lead them to it!

V. PROMISES MADE TO THOSE ANSWERING TO THE CALL.
Such shall obtain—
1. Special guidance: "I will bring you to Zion" (verse 14).
2. Suitable food: "Feed you with knowledge" (verse 15).
3. Spiritual insight (see verses 16 and 17).
4. Childlike spirit:"Thou shalt call me, My father (verse 19).
The whole subject needs pressing upon all believers, for we may have already
backslidden more than we are aware.
Upon the conscious backslider the three-fold call should be pressed, "Return!
Turn! Return!"

 87. Interrogation and Exclamination
But I said, How shall I put thee among the children, and give thee a pleasant
land, a goodly heritage of the hosts of nations? and I said, Thou shalt call me,
My father; and shalt not turn away from me. Jeremiah 3:19
MAN thinks lightly of sin; but not so the Lord.
Man thinks lightly of grace; but not so the Lord.
Man trifles where God wonders.
Man forgets where God considers.
The text may be viewed as written with a note of interrogation (?) or a note of
exclamation (!).
Let us treat it somewhat in that blended fashion.

I. HERE IS A DIFFICULT QUESTION.
Many knotty questions are involved in it.
1. As to the holy Lord."How shall I put thee among the children?" How, in
consistency with justice and purity, shall the Holy One place in his family
persons of such character? They have forgotten, despised, forsaken, rejected, and
insulted their God and can he treat them as if they had loved and obeyed?
2. As to the unholy person."How shall I put thee among the children?" Shalt thou
be adopted after being—
A rebel so set on mischief, willfully disobeying?
A sinner so open, so presumptuous, so obstinate?
A desperado so profligate, profane, and persecuting?
A criminal "condemned already" by thine unbelief?.
Such persons do obtain mercy, but how is it done?
3. As to the family. "How shall I put thee among the children?"
What will the children say? "A fine brother, certainly?
What will the world say? Will not observers exclaim, "See what
characters are received into the household of God!" May it not even
seem like trifling with iniquity? May not the wicked hope for impunity
in their sinning?
What can I myself say to justify such a course? How shall I make this
appear to be the act of the Judge of all the earth?
4. As to the inheritance: "and give thee a pleasant land, a goodly heritage?" Is
not this too good for such?
Shalt thou have peace and happiness below?
 Shalt thou have all that my favored children enjoy?
Shalt thou be admitted into heaven?
It is a question which none but the Lord would ever have thought of.
He himself asked it long ago, as if to let us see that it was no small matter which
he proposed.
He himself answered the question, or it had been unanswerable.

II. HERE IS A WONDERFUL ANSWER.
l. It is from God himself, and is therefore a perfect answer.
2. It is in the divine style: "Thou shalt" and "thou shalt not." Omnipotence
speaks, and grace reveals its unconditional character.
3. It is concerning a divine work. God himself puts sinners among his children,
and none beside can do it.
The Lord infuses a new spirit — a filial spirit.
This spirit expresses itself by a new call: "My Father."
This creates new bonds: "and shalt not turn away from me."
4 It is effectual for its purpose.
Those who heartily cry"My Father" may safely be put among the
children.
Those who do not turn away from their father must be children.
Servants go, but sons abide.
Thus the wisdom of our gracious God, by regeneration and adoption, answers
the difficult question.

III. HERE, WITHOUT QUESTION, IS A MATCHLESS PRIVILEGE.
We are put among the children.
1. We are indeed made children of God, and joint-heirs with Christ.
2. We are as much loved as the children.
3. We are treated as the children.
We are forgiven as a father forgives his children.
We are clothed, fed, and housed as children.
We are taught, ruled, and chastened as children.
We are honored and enriched as children.
4. We are placed under filial obligations:
To love, honor, obey, and serve our Father.
This should be regarded as a high honor, and not as a burden.
Let us admire the grace which puts us into the family.
Let us enjoy the privileges which this secures to us.
Let us act as loving children should do.

 88. Decided Ungodliness
They have refused to return. Jeremiah 5:3
THERE is about all men the primary evil of sin.
This is greatly increased by a refusal to return to their allegiance.
This is intensified by the rejection of pressing invitations.
I. WHO HAVE REFUSED TO RETURN?
1. Those who have said as much. With unusual honesty or presumption, they
have made public declaration that they will never quit their sinful ways.
2. Those who have made a promise to repent, but have not performed it.
3. Those who have offered other things instead of practical return to God:—
ceremonies, religiousness, morality, and the like.
4. Those who have only returned in appearance. Formalists, mere professors, and
hypocrites offer the counterfeit for the genuine; and thus in a veiled manner
really refuse to repent.
5. Those who have only returned in part. Hugging some sins while hanging
others is a wretched method of continuing rebellion while feigning submission.
II. WHAT THIS REFUSAL UNVEILS.
l. An intense love of sin. Suppose the prodigal had refused to leave the famine-
stricken country, it would have proved his insane attachment to those with whom
he had spent his substance.
2. A want of love to the great Father, who bids them return.
3. A disbelief of God: they neither believe in what he has revealed concerning
the evil consequences of their sin, nor in what he promises as to the benefit of
returning from it.
4. A despising of God: they reject his counsel, his command, and even himself.
5. A resolve to continue in evil. This is their proud ultimatum, "they have
refused to return?"
6. A trifling with serious concerns. They are too busy, too fond of gaiety, etc.
There is time enough yet. There is no need to be so earnest. No doubt things will
come right. Thus, they treat God's command as a light matter.
III. WHAT DEEPENS THE SIN OF THIS REFUSAL?
l. When correction brings no repentance.
2. When conscience is violated, and the Spirit of God is resisted. Repentance is
seen to be right, but yet refused: duty is known but declined.
3. When repentance is known to be the happiest course, and yet it is obstinately
neglected against the plainest reasons.
4. When this obstinacy is long-continued and is persevered in against
convictions and inward promptings.
5. When vile reasons are at the bottom: such as secret sins, which the sinner
dares not confess or quit; or the fear of man, which makes the mind cowardly.
IV. WHAT IS THE REAL REASON OF THIS REFUSAL?
l. It may be ignorance, but that can be only in part, for it is plainly a man's duty
to return to his Lord. No mystery surrounds this simple precept,— "Return."
2. It may be self-conceit: perhaps they dream that they are already in the right
road.
3. It is at times sheer recklessness. The man refuses to consider his own best
interests. He resolves to be a trifler; death and hell and heaven are to him as toys
to sport with.
4. It is a dislike of holiness. That lies at the bottom of it: men cannot endure
humility, self-denial, and obedience to God.
5. It is a preference for the present above the eternal future.
Oh, do not refuse the reasonable request to return when God tenderly invites you
to come to himself! Is it not right? Is it not wise?
Life or death hangs on your choice! Why will you die?
Let a sweet consent be given. Say, "I will arise, and go unto my Father." You
will never regret obedience to such a suggestion.
What is the riotous living of the far country compared with the joy of your
Father's house?
From the cross the Lord Jesus calls on you to return. Hasten home!

 89. Rest as a Test
Ask for the old paths, where is the good way, and walk therein, and ye shall find
rest for your souls. Jeremiah 6:16
IT is the distinguishing feature of the good old way that in it we find rest for our
souls. This is one of the tokens by which we may discern the false from the true.
Rest was the promise of the Savior."I will give you rest."
Rest is the point in which the law failed. Moses could not lead the
people into Canaan, neither can the works of the law conduct us into the
rest of God.
Rest has been enjoyed by believers, and it is now enjoyed by them.
Rest is never found apart from the gospel, and faith in Jesus.
Rest comes not from wealth, health, honor, or any other earthly thing.
I. IN "THE GOOD WAY" WE FIND REST IF WE WALK THEREIN.
We walk by faith in the gospel way, and are rested.
1. The way of pardon by an atonement gives rest to the conscience.
2. The way of believing the Word as a little child gives rest to the understanding.
3. The way of trusting our affairs with God gives rest to the mind.
4. The way of obedience to divine commands gives rest to the soul.
5. The way of communion with Christ gives rest to the heart.
It is no little matter which can rest the desires, the fears, the regrets, the
questionings, of our manhood; but gospel doctrines, promises, and precepts, and
the gospel spirit accomplish this.
II. REST FOUND BY WALKING IN "THE GOOD WAY" IS GOOD FOR
THE SOUL.
Some forms of rest rust and injure the soul; but this does not.
1. It brings satisfaction, but not self-satisfaction.
2. It brings a sense of safety, but does not lead to presumptuous sin.
3. It creates content, but also excites desires for progress.
4. It removes legal fears, but supplies superior motives for holiness.
It is actually beneficial to a man to walk in the good way, for as a saved believer
his possession of salvation:
Supplies him with an answer to the bribes of Satan; for what can Satan
offer which could be preferable to assured salvation?.
Sets him free from personal anxiety, and thus enables him to serve the
Lord without distraction, since he is himself saved.
Engenders intense love to his Savior for his completed work.
 Excites him to holy imitation of his heavenly Father, who is so gracious
as to afford rest to the weary.
III. REST OF THIS KIND SHOULD BE ENJOYED NOW.
It is so enjoyed by many of us, and it is a grievous error when it is not the case
with all real Christians.
1. You should be in the way, know that you are there, and try to keep to the very
middle of the road. Truly believe in Jesus, and perfect rest must come.
"Therefore, being justified by faith, we have peace with God" (Rom. 5:1).
2. You should have no doubt that the way is good, and that it is the way of the
Lord. This is the assurance of understanding.
3. You should lay aside all anxious care because "he careth for you."
4. You should feel an intense satisfaction in Jesus. You will do so unless you
live at a distance from him, and so miss his presence and smile. A present Christ
is a well of delight.
5. You should indulge the largest anticipations concerning your future
blessedness, both in time and in eternity.
We challenge Romanists, sacramentarians, sel0usticiaries, and the like, to say
that they have any rest. Rome does not promise it even to her own votaries,
either in this world or in the world to come; but goes on saying her masses for
the repose of the souls of her own departed cardinals, who evidently are not at
rest. If her most eminent divines go to purgatory, where do the common people
got
We invite all the laboring and laden to come and try the Lord Jesus, and see if he
does not rest them at once, and forever.
We bear our own willing testimony to the sweetness, safety, perpetuity, and
truthfulness of the rest of faith.
 90. The Ethopian
Can the Ethiopian change his skin? Jeremiah 13:23
JREMIAH had spoken to these people, and they would not hear; he had wept
over them, and they would not consider. Even God's judgments had failed to
move them, and he came to the conclusion that they were incorrigible, and could
no more improve than a black man could become white.
Jeremiah's figure was most probably suggested to him by the Ethiopians in the
king's court, one of whom attended more to him than his countrymen ever did
(Jer. 38:7-13). Persons of color were no doubt more notable among an exclusive
people like the Jews than they would be among us.
I. THE QUESTION AND ITS ANSWER. "Can the Ethiopian change his
skin?"
The expected reply is, "He cannot do so."
The outward impossibility is the Ethiopians changing the color of his own skin:
a physical experiment never yet accomplished.
The inward impossibility is a change of heart and character by one "accustomed
to do evil."
Can he — will he — change himself? Never.
The difficulty in the sinner's case lies—
1. In the thoroughness of the operation. The Ethiopian can wash, or paint; but he
cannot change that which is part and parcel of himself. A sinner cannot change
his own nature.
2. In the fact that the will is itself diseased by sin. The man cannot do good, for
he has no mind to it, no wish that way. In man's will lies the essence of the
difficulty: he cannot means that he does not will to have it done. He is morally
unable.
3. In the strength of habit. Use is second nature. Practice in transgression has
forged chains, and bound the man to evil.
4. In the pleasure of sin, which fascinates and enslaves the mind.
5. In the appetite for sin, which gathers intensity from indulgence. Drunkenness,
lechery, covetousness, etc., are a growing force.
6. In the blindness of the understanding, which prevents men from seeing the
evil of their ways, or noting their danger. Conscience is drugged into a deep
sleep, out of which the man cannot arouse himself.
7. In the growing hardness of the heart, which becomes more stolid and
unbelieving every day, till nothing affects it.
8. In the evident fact that outward means prove ineffectual: like "sope" and
"nitre" on a negro, they fail to touch the living blackness.
For all these reasons we answer the question in the negative: sinners can no more
renew themselves than Ethiopians can change their skins.
Why then preach to them?
It is Christ's command, and we are bound to obey. Their inability does not hinder
our ministry, for power goes with the word.
Why tell them that it is their duty to repent?
Because it is so: moral inability is no excuse: the law is not to be lowered
because man has grown too evil to keep it.
Why tell them of this moral inability?
To drive them to self-despair, and make them look to Christ.

II. ANOTHER QUESTION AND ANSWER. Can the Ethiopian's skin be
changed? Or, can the sinner be made anew?
This is a very different affair, and in it lies the door of hope for men.
Assuredly the Lord can make a black man white.
The greatest sinner can be transformed into a saint.
The grounds for so believing are many.
Here are a few of them—
1. All things are possible with God (Matt. 19:26).
2. The Holy Spirit has special power over the human heart.
3. The Lord Jesus has determined to work this wonder, and for this purpose he
came into this world, and died, and rose again. "He shall save his people from
their sins" (Matt. 1:21). —
4. Many such jet-black sinners have been totally changed: among ourselves there
are such and in all places such may be found.
5. The gospel is prepared with that end. It does more than change the skin; for it
affects the head, the heart, the understanding, the conscience, the motives, the
desires, the hopes, the fears; and through these, the whole conduct, so that those
who were accustomed to do evil become expert in doing good.
6. God has made his church long for such transformations, and prayer has been
offered that they may now be wrought. Will not the Lord hear us?
Herein lies hope for the most inveterate sinner.
Not in the bath of baptism;
Nor in the scalding tears of remorse;
Nor in the medicine of vows and pledges;
But in his word of power, who doeth great wonders of grace.
 91. Individual Repentance
Return ye now every one from his evil way, and make your ways and your doings
good. Jeremiah 18:11
THIS is the voice of mercy, anxious about each individual.
Justice might slay the sinner in his sin; but mercy would slay the sin, and spare
the sinner.
Yet it is the voice of holiness, opposed to each man's special evil way; and
claiming of each man an acceptable life. The Lord Jesus has not come to be the
Minister of sin, but the Destroyer of it.
Let us hear each one for himself on this occasion, for have we not every one
some evil way of his own?
It is Jehovah's voice, and concerning its message we enquire:

I. WHAT? "Return."
This includes three things.
1. Stop! Stand still! Go not a foot further in your evil way.
2. Turn round! Face towards God, holiness, heaven, etc.
3.Hasten back! Practically move in the right way, and continue in that good
course which is the reverse of your present one.

II. WHEN? "Return ye now."
1. Every step makes so much more to retrace.
2. Every step makes it more difficult to return.
3. Further wandering will be wanton and willful; a presumptuous rejection of the
warning which is now so earnestly given.
4. Never again may you have an opportunity to return.
There is nothing certain about life save its uncertainty.
Joy is being lost by this procrastination; you are missing present peace
of mind.
God is robbed of your service, and you cannot make up the loss.
Man is being injured by your example.

III. WHO? "Return ye now every one."
The personality of the call to each hearer of it is necessary, for—
1. Each man has his own peculiar way of sin.
2. Each man is apt to think of his neighbor's sin more than his own.
3. Each man needs a special effectual call ere he will turn.
4. Each man is now lovingly invited to return.

IV. FROM WHAT? "From his evil way."
"We have turned every one to his own way" (Isa. 53:6). This way of your own
you are to return from,—
Your own personal sin.
Your constitutional sin.
Your most frequent sin.
To many it will be important to be able to discover this favorite sin.
1. It is that into which you are most easily led.
2. It is that which has already been most indulged by you.
3. It is that about which you are most irritated if you are rebuked concerning it.
Darling sins must not be touched, or their fond friends grow angry.
4. It is that for which you give up other sins; a covetous person will not be
extravagant, a hypocrite will deny himself, etc.
5. It is that with which you are most loth to part.
6. It is that on which you spend most money, energy, etc.
From such a darling sin each man must turn.

V. TO WHAT? "Make your ways and doings good."
Negative religion is not enough, there must be positive goodness.
1. Your general habits or ways must be made good as a whole.
2. Your ways in reference to yourself.
3. Your doings towards both God and man.
Personal examination of the utmost importance.
Practical repentance an absolute necessity.
Yet how difficult is the way back. To descend into sin is easy, but to retrace your
steps, this is the work, this is the labor.
Only by faith in the Lord Jesus can it be accomplished, a look at his cross breeds
more repentance than anything in the world besides.
To those who believe in Jesus, he will send the Holy Spirit to lead them in the
way everlasting.
 92. Prayer Encouraged
Call unto me, and I will answer thee, and shew thee great and might things,
which thou knowest not. Jeremiah 33:3
THIS is a prison word: let those who are spiritually in prison prize it.
This was the second time the Lord had spoken to the prophet while in the
dungeon. God leaves not his people because of their being in ill odour with the
world, nor even when they are put into prison. Nay, rather, he doubles his visits
when they are in double trouble.
The first prison-word was a trial of Jeremiah's faith by obedience: he was to
redeem the field at Anathoth; and this he did.
This second word tested his faith by prayer, and we doubt not that he endured
the test, for in after days he saw great and mighty things, even as the Lord had
promised.
The text belongs to every afflicted servant of God.
It encourages him in a threefold manner:

I. TO CONTINUE IN PRAYER. "Call unto me!"
1. Pray, though you have prayed. See previous chapter at 16th verse and onward.
2. Pray concerning your present trouble. In Jeremiah 32:24, the prophet mentions
"the mounts" which were raised against Jerusalem, and in verse 4 of this chapter
the Lord answers on that very point.
3. Pray, though you are still in prison after prayer. If deliverance tarries, make
your prayers the more importunate.
4. Pray, for the word of the Lord comes to you with this command.
5. Pray, for the Holy Spirit prompts you, and helps you.
We need this precept because of our backwardness, forgetfulness, want of
spirituality, and tendency to unbelief
This precept is sent to us because of the Lord's wisdom, love, and condescending
thoughtfulness for our welfare.

II. TO EXPECT ANSWERS TO PRAYER. "I will answer thee, and shew
thee."
Usually the promise is to "hear" us: but when we are in trouble the promise is
special: "I will answer thee."
The Lord will answer us because:
1. He has appointed prayer, and made arrangements for its presentation and
acceptance. He could not have meant it to be a mere farce: that were to treat us
as fools.
2. He prompts, encourages, and quickens prayer; and surely he would never
mock us by exciting desires which he never meant to gratify. Such a thought
well nigh blasphemes the Holy Ghost, who indites prayer in the heart.
3. His nature is such that he must hear his children.
4. He has given his promise in the text; and it is often repeated elsewhere: he
cannot lie or deny himself.
5. He has already answered many of his people, and ourselves also.
We know that the only limit to the prevalence of prayer is our heavenly Father's
wise and loving will; which, to his loving children, is really no limit whatever.
Let us ask in faith, and look up in hope.

III. TO EXPECT GREAT THINGS AS ANSWERS TO PRAYER. "I will
shew thee great and mighty things)"
Read the previous chapter from verse 18, and learn from it that we are to look
for things—
1. Great in counsel: full of wisdom and significance.
2. Mighty in work: revealing might, and mightily effectual.
3. New things to ourselves, fresh in our experience, and therefore surpris-
ing. We may expect the unexpected.
4. Divine things: "I will shew thee." These are enumerated in the verses
which follow the text, even to the end of the chapter; such as these—
Health and cure (verse 6).
Liberation from captivity (verse 7).
Forgiveness of iniquity (verse 8).
See how prayer increases the knowledge of those who know best.
See how saints may advance in experience by calling unto God.
See how sufferers may win unexpected deliverances.
See how workers may achieve surprising marvels.
See how seekers may find more than they dare expect,

 93. Sacred Memories
Let Jerusalem come into your mind. Jeremiah 51:50
THE captives in Babylon are charged to remember Jerusalem,—
Because the temple of their God was there;
To keep them from settling down in Babylon;
To make them long for the holy city; and
To keep them prepared to return to it.
There are equally good reasons for our remembering the New Jerusalem.
We are too apt to forget our spiritual citizenship, and hence we will meditate on
our text under two aspects.
I. THERE IS A JERUSALEM HERE BELOW WHICH SHOULD COME
INTO OUR MIND.
The church of the living God is our holy city, the city of the Great King, and we
should have it in mind,—
1. To unite with its citizens. We should join with them in open profession of
faith in Christ, in Christian love and mutual help, in holy service, worship,
communion, etc.
2. To pray for its prosperity. Whenever it is well with us in prayer, we should let
the cause of God be on our mind. Our window, like that of Daniel, should be
opened towards Jerusalem.
3. To labor for its,advancement. We should remember it in the allotment of our
money, the use of our time, the employment of our talents, the exercise of our
influence, etc.
4. To prefer its privileges above earthly gain. We ought to consider these
privileges in our choice of our residence, occupation, etc. With many professors
this is a very small matter.
5. To act consistently with her holy character. We must not dishonor the place of
our citizenship. God's people must not degrade his name and cause by living in
sin.
6. To lament its declensions and transgressions. Remember how our Lord wept
over Jerusalem, and Paul wept over enemies in the churches (Luke 19:41; Phil.
3:18).
Oh, that all Christians took a deeper interest in the church of God!
It were well if into all our joys and sorrows the cause of God were interwoven
like a thread of gold. He is a poor patriot who forgets his country, and he is no
Christian who does not bear the church upon his heart
II. THERE IS A JERUSALEM ABOVE WHICH SHOULD COME IN
OUR MIND.
1. Let the believer's thoughts often go thither, for Jesus is there, our departed
brethren are there, our own home is there, and thither our hopes and desires
should always tend. It should be upon our minds—
In our earthly enjoyments, lest we grow worldly.
In our daily trials, lest we grow despondent.
In our associations, lest we idolize present friendships.
In our bereavements, lest we grieve inordinately.
In old age, that we may be on the watch for the home-going.
In death, that visions of glory may brighten our last hours.
In all seasons, that our conversation may be in heaven.
2. Let the unconverted permit such thoughts to come into their mind, for they
may well enquire of themselves thus,—
What if I never enter heaven?
Shall I never meet my godly relatives again?
Where then must I go?
Can I hope that my present life will lead me to heaven?
Why am I not taking the right path?
Unbelievers perish: why am I one of them? Do I wish to perish?
How can I hope to enter heaven if I do not so much as think about it or
the Lord who reigns in it?
Such thoughts will come to our minds if we will let them.
Shall we not open the door of our minds at once, and let the heavenly visitors
enter and abide?

 94. Better than at your Beginning
I will settle you after your old estates, and will do better unto you than at your
beginnings: and ye shall know that I am the Lord. Ezekiel 36:11
WHEN other nations fall they rise no more, but to the covenanted people future
still remains.
Even the land given by covenant has an entailed blessing on it, for these words
are to the "mountains of Israel."
To hypocrites and formalists an end cometh; but true children of God rise again
after decays and declensions. As saith the prophet, "Rejoice not against me, O
mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a
light unto me" (Mic. 7:8).
A greater blessing than that which they have lost may yet be granted to restored
wanderers.
The text contains a great promise. Oh, that we may enjoy it!

I. WHAT WAS THERE SO GOOD IN OUR BEGINNINGS?
As Israel's land in the beginning flowed with milk and honey, so our first estate
had a singular richness about it. Oftentimes, in looking back, we sing,—
"Where is the blessedness I knew
When first I saw the Lord?
Where is the soul-refreshing view
Of Jesus, and his Word?"
1. We enjoyed a vivid sense of free and full forgiveness.
2. We had a delicious proof of the joy of true religion.
3. We gained repeated victories over sinful inclinations, and outward
temptations; and this made us jubilant in Christ.
4. We felt great delight in prayer, the Word, communion, etc.
5. We abounded in zeal and service, and the joy of the Lord was our strength.
6. We were in our first love, and everything was lively, intense, hopeful,
wonderful, to our humble, happy mind. We were simplehearted and confiding,
had not yet found out the imperfections of our brethren, and were too humble to
look for them. We have not gained much by losing that confidence if in its room
we have received suspicion.
We read of the "first ways of David" (2 Chron. 17:3). We are bidden to do our
"first works" (Rev. 2:5).

II. CAN WE ENJOY SOMETHING BETTER THAN OUR
BEGINNINGS?
Assuredly we shall if the Lord will fulfill this promise; and that he is sure to do
if we walk more closely with him.
1. Our faith will be stronger, more steadfast, and intelligent.
2. Our knowledge will be fuller and deeper.
3. Our love will be more constant, practical, enduring.
4. Our prayer will be more prevalent.
5. Our usefulness will be more extended, more abiding.
6. Our whole being will be more mature.
We are to shine more and more unto the perfect day (Prov. 4:18).
Growth in grace brings with it many good things.

III. HOW CAN WE SECURE THIS BETTERNESS?
There must be a re-settlement according to our old estates in our own souls, and
then there will be a renewed settlement by the act of God.
1. We must return to our first simple faith in Jesus.
2. We must quit the sins which alienated us from God.
3. We must be more thorough, and earnest.
4. We must seek after closer fellowship with Christ.
5. We must more resolutely strive to advance in divine things.
Admire the liberality of our God! He promises to do better unto us than at our
beginnings. What more can he do?
See the constancy of his love-how he maintains ancient settlements, and restores
old estates! Covenant heritages are entailed upon their holders by the
unchanging grace of God.
Mark with what tenderness he woos us to return to his fellowship: he draws, he
allures, he wins by greatness of love!
Let us, in the power of his Holy Spirit, return to him!

 95. Mistaken Notions About Repentance
And I will multiply the fruit of the tree, and the increase of the field, that ye shall
receive no more reproach of famine among the heathen. Then shall ye
remember your own evil ways, and your doings that were not good, and shall
loathe yourselves in your own sight for your iniquities, and for your
abominations. Ezekiel 36:30-31
THE day of manifested mercy is to be the day of hearty repentance.
"Then." When God loads you with benefits you shall loathe yourselves.
The Lord speaks as one who is supreme in the region of free agency, and able to
work his will with human minds: "Then shall ye," etc.
His processes of grace are such as, in the nature of things, lead up to the end
which he proposes.
He declares that he will conquer by love — love so wonderful that the objects of
it must of necessity yield to its power, and change their minds and their conduct.
Repentance is wrought in the heart by a sense of love divine.
This sets repentance in its true light, and helps us to meet a great many mistakes
which have darkened this subject. Many are kept from Christ and hope by
misapprehensions of this matter. They have:
I.MISTAKEN IDEAS OF WHAT REPENTANCE IS.
They confound it with:
1. Morbid self-accusation, which is the fruit of dyspepsia, or melancholy, or
insanity. This is an infirmity of mind, and not a grace of the Spirit. A physician
may here do more than a divine.
2. Unbelief, despondency, despair: which are not even a help to repentance, but
tend rather to harden the heart.
3. Dread of hell, and sense of wrath: which might occur even to devils, and yet
would not cause them to repent. A measure of this may go with repentance, but
it is no part of it.
4. Satanic temptations. These are by no means like to repentance, which is the
fruit of the Spirit.
5. A complete knowledge of the guilt of sin; which even advanced saints have
not yet obtained.
6. Entire abstinence from all sin — a consummation devoutly to be wished, but
by no means included in repentance.
It is a hatred of evil, a sense of shame, a longing to avoid sin, wrought by a sense
of divine love.

II. MISTAKEN IDEAS OF THE PEACE WHICH REPENTANCE
OCCUPIES.
1. It is looked upon by some as a procuring cause of grace, as if repentance
merited remission: a grave error.
2. It is wrongly viewed by others as a preparation for grace; a human goodness
laying the foundation for mercy, a meeting of God half way; this is a deadly
error.
3. It is treated as a sort of qualification for believing, and even as the ground for
believing: all which is legality, and contrary to pure gospel truth.
4. Others treat it as the argument for peace of mind. They have repented so
much, and it must be all right. This is to build our confidence upon a false
foundation.
Repentance attends faith, and is a precious gift of the Spirit of God.

III. MISTAKEN IDEAS OF THE WAY IN WHICH IT IS PRODUCED IN
THE HEART.
It is not produced by a distinct and immediate attempt to repent.
Nor by strong excitement at revival meetings.
Nor by meditating upon sin, and death, and hell, etc.
But the God of all grace produces it:
1. By his free grace, which by its action renews the heart (verse 26).
2. By bringing his great mercy to our mind.
3. By making us receive new mercy (verses 28-30).
4. By revealing himself and his methods of grace (verse 32).
Every gospel truth urges repentance upon the regenerate. Election, redemption,
justification, adoption, eternal love, etc., are all arguments for loathing every evil
way.
Every gospel privilege makes us loathe sin: prayer, praise, the reading of
Scripture, the fellowship of saints, the table of the Lord, etc.
Every gospel hope puriles us from sin, whether it be a hope for more grace in
this world, or for glory in the next.
Oh, that we might feel the touch of love, and weep ourselves away for having
grieved our Lord! This would work in us a revenge against all our sins, and lead
us to entire consecration to our holy Lord.

 96. Marshes
But the miry places thereof and the marishes thereof shall not be healed; they
shall be given to salt. Ezekiel 47:11
THE prophet saw in vision the flow of the life-giving river, and marked its
wonderful and beneficial effects.
Let the chapter be read, and a brief abstract of it be given.
The prophet also observed that here and there the river carried no blessing: there
were marshes which remained as barren as ever.
I. THERE ARE SOME MEN WHOM THE GOSPEL DOES NOT BLESS.
l. It stagnates in them: they hear in vain; learn but do not practice; feel but do not
decide; resolve but do not perform.
2. It mingles with their corruptions, as clear water with the mire of the marshes.
They see with blinded eye, understand in a carnal manner, and receive truth but
not in the power of it.
3. It becomes food for their sins, even as rank sour grass is produced by the
stagnant waters of "miry places."
Their unbelief makes mysteries into apologies for infidelity.
Their enmity is stirred by the sovereignty of grace.
Their impenitence takes liberties from grace, and makes excuses out of
divine mercy.
Their carnal security feeds on the fact of having heard the gospel.
4. It makes them worse and worse. The more rain, the more mire.
The more grace misused, the more wicked the heart.
The more unsanctified knowledge, the greater the capacity for evil.
The more false profession, the more treachery.
II. SOME OF THESE WE HAVE KNOWN.
These marshes are at no great distance. They constitute an eye-sore, and a heart-
sore, near at hand.
1. The talkative man, who lives in sin: flooded with knowledge, but destitute of
love: fluent expression but no experience.
2. Those critics who note only the faults of Christians, and are quick to dwell on
them; but are false themselves.
3. Those who receive orthodox truth, and yet love the world.
4. Those who feel impressed and moved, but never obey the word. They delight
to hear the gospel, and only the gospel, and yet they have no spiritual life.
5. Those who are mere officials, and attend to religion in a mechanical manner.
Judas is both treasurer and traitor, apostle and apostate. His descendants are
among us.
III. SUCH PERSONS ARE IN A TERRIBLE PLIGHT.
Their condition is more than commonly dreadful.
1. Because they are not aware of it: they think it is well with them.
2. Because the ordinary means of blessing men have failed in their case. That
which is a river of life to others is not so to them.
3. In some instances the very best means have failed. A special river of gracious
opportunity has flowed down to them, but its streams have visited them in vain.
4. No known means now remain: "What shall I do unto thee?" What more can be
hoped for from the economy of mercy?
5. Their ruin appears certain: they will be given over; left to themselves, to be
barren marshes.
6. Their ruin is as terrible as it is sure: much like that of the cities of the plain —
given to salt; only their doom will be less tolerable than that of Sodom and
Gomorrah.
IV. FROM THESE WE MAY LEARN.
1. A lesson of warning, lest we ourselves be visibly visited by gracestreams, and
yet never profit thereby.
2. A lesson of arousing, lest we rest in ordinances, which in themselves are not
necessarily a saving blessing.
3. A lesson of gratitude: if we are indeed healed by the life-river, let us bless the
effectual grace of the Lord our God.
4. A lesson of quickening to ministers and other workers, that they may look
well to the results of their labor, and not be making marshes where they wish to
create fields rich with harvest.
 97. A Man troubled by His Thoughts
His thoughts troubled him. Daniel 5:6
TO many men thinking is an unusual employment.
Yet it is a distinction of man that he can think.
No wonder that when thought is forced on some men they are troubled.
This trouble from thought is salutary: by it conviction and conversion may come;
and, in any case, troubled thought is as the sounding of the tocsin, arousing the
mind, and warning the soul.
Let us think of Belshazzar, and of ourselves. Of us, too, it may have been said,
"His thoughts troubled him." We must be in a bad way if we dare not face our
own thoughts about ourselves. What must God's thoughts of us be?
I. IT DID NOT APPEAR LIKELY THAT HIS THOUGHTS WOULD
TROUBLE HIM.
l. He was an irresponsible and reckless monarch. He came of a fierce nation, and
was born of a father who had been punished for his haughty spirit.
2. He had hardened his heart with pride (verses 22 and 23). Daniel said, "thou
hast lifted up thyself against the Lord of heaven."
3. He was drinking wine, and it had worked upon him (verse 2).
4. He was rioting in gay company: "his princes, his wives, and his concubines."
Such comrades as these usually chase all thought away, and help their leader in
his recklessness.
5. He was venturing far in profanity (verse 3); daring to abuse the sacred vessels,
in his banquets, as an expression of his contempt for Israel's God, whom he
despised in contrast with his "gods of gold, and of silver, of brass, of iron, of
wood, and of stone." Perhaps he had mentioned these in detail as the gods who
had triumphed; at any rate, the prophet brings them forward with detestation in
verse 4.
No man is rendered wise or thoughtful by the wine-cup.
No man is out of the reach of the arrows of God.
No conscience is so dead that he cannot arouse it.
Many other men in far lower positions exhibit equal pride of station and success;
this is stimulated in much the same manner, and exhibited with much the same
contempt for the things of God.
A parallel is easily drawn between Belshazzar and other proud ones.

II. YET WELL MIGHT HIS THOUGHTS TROUBLE HIM.
l. For what he saw was appalling: "fingers of a man's hand over against the
candlestick" (verse 5).
God sometimes gives men warnings which they must notice.
2. For what he could not see was suggestive. Where was the hand?
Where was the writer? What had he written? What did it mean? A
terrible mystery was involved in his vision.
God gives men hints of something behind, which is yet to appear.
3. For what he had done was alarming.
His own past flashed before him. His cruel wars, oppressions,
blasphemies, and vices.
What he knew of his father's career increased his terror.
What he had himself failed to do came before him:"The God in whose
hand thy breath is, and whose are all thy ways, hast thou not glorified"
(verse 23).
What he was then in the act of doing startled him. He was wantonly
defying Jehovah, the God of Israel.
See him trembling before whom all trembled.
He has drunk a strange draught out of those holy cups.

III. AND MIGHT NOT YOUR THOUGHTS TROUBLE SOME OF YOU?
1. You are careless, riotous, fond of feasts, given to much wine. Does
wantonness ever end well?
2. You are prosperous. Are not beasts fattened for the slaughter?
3. You are trifling with holy things. You neglect, or ridicule, or use without
seriousness the things of God. Will this be endured? Will not the Lord be
provoked to avenge this contempt?
4. You mix with the impure. Will you not perish with them?
5. Your father's history might instruct you, or at least trouble you.
6. The sacred writing "over against the candlestick" is against you.
Read the Holy Scripture, and see for yourself.
7. Specially, you have been weighed in the balances, and found wanting.
Conscience beholds the scales in the hand of the infallible Judge.
Take heed that you do not fall into Belshazzar's condition, to whom Daniel gave
no counsel, but simply interpreted the sentences which sealed his doom.
As yet we dare preach the gospel to you, and we do. God's thoughts are above
your thoughts. He bids you repent of sin, and believe in his Son Jesus; and then
your thoughts will cease to trouble you.

 98. Prayer for the Church
Now therefore, O our God, hear the prayer of they servant, and his
supplications, and cause thy face to shine upon thy sanctuary that is desolate,
for the Lord's sake. Daniel 9:17
THIS true-hearted man lived not for himself. Daniel was a fervent lover of his
country.
He had been personally faithful, and in consequence he had been honored, but he
did not rest content with personal ease.
He had visions of God, but he was not visionary.
He had searched and studied, but now he prayed. Supplication should ever be the
outcome of our meditation.
His prayer is instructive to us.
It suggests our fervent entreaties for the church of God in these days.

I. THE HOLY PLACE. "Thy sanctuary."
The temple was typical, and for our edification we shall read the text as if the
spiritual house had been meant. There are many points in the type worthy of
notice, but these may suffice:
1. The temple was unique; and as there could only be one temple for Jehovah, so
there is but one church.
2. The temple was "exceeding magnifical"; and in the eyes of God, and of holy
beings, the church is the house of God's glory.
3. The temple was the fabric of wisdom. King Solomon built it; and of the
church we may say, "a greater than Solomon is here."
4. The temple was the result of great cost and vast labor: so was the church
builded by the Lord Jesus at a cost which can never be estimated.
5. The temple was the shrine of God's indwelling.
6. The temple was the place of his worship.
7. The temple was the throne of his power: his word went forth from Jerusalem;
there he ruled his people, and routed his foes.
The church of Jesus Christ in the latter day shall be more accurately the anti-type
of the temple, as the present church is of the tabernacle in the wilderness.

II. THE EARNEST PRAYER. "Cause thy face to shine upon thy sanctuary
that is desolate."
1. It rose above all selfishness. This was his one prayer, the center of all his
prayers.
2. It was the child of thought (verse 2).
He had thought over the sins, calamities, prospects of his people.
Such prayers show the way in which a man's mind is running, and are
more full of force than unprepared expressions.
3. It cast itself upon God. "O our God."
4. It was a confession that he could do nothing of himself. Honest men do not
ask God to do what they can do themselves.
5. It asked a comprehensive boon. "Cause thy face to shine."
This would mean many things which we also implore for the church of God:
(1) Walls rebuilt and securely standing.
(2) Ministers in their places, faithful in their service.
(3) Worship presented with acceptance.
(4) Truth proclaimed in its clearness. God's face cannot shine upon
falsehood or equivocation.
(5) Holiness displayed in its beauty. Where the holy God is smiling, his
servants are holy.
(6) Delight in fellowship: the saints walking with God.
(7) Power in testimony. When God is pleased, his word is mighty, and all
holy endeavors are prospered.
6. It asked needful things.
For the church; unity, life, purity, power, joy, etc.
For the world; enlightenment and conversion. A desolate church is a
defeated church.
For ourselves; edification. We cannot prosper in soul when Zion
languishes.
For our children; salvation. Our sons and daughters are not likely to be
saved in a desolate church.
7. It asked with a mighty plea: "For the Lord's sake."

III. THE CONSISTENT CONDUCT. This is suggested by such a prayer.
1. Let us consider the state of Zion (verse 23). Let us form a careful estimate of
the condition of true religion.
2. Let us lay it earnestly to heart. Whether for joy or sorrow, let the condition of
the church concern us deeply.
3. Let us do all we can for her, or our prayer will be a mockery.
4. Let us do nothing to grieve the Lord; for all depends upon his smile. "Cause
thy face to shine."
5. Let us pray much more than we have done. Let each one of us be a Daniel.

 99. Ways Hedged Up
Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she
shall not find her paths. And she shall follow after her lovers, but she shall not
overtake them; and she shall seek them, but shall not find them: then shall she
say I will go and return to my first husband; for then was it better with me than
now. Hosea 2:6-7
THIS is a parenthesis of mercy in a passage of threatening. It relates to a people
to whom the Lord was united by bonds of covenant love, who had, nevertheless,
been faithless and rebellious. Strangely enough, it begins with a "therefore"; and
the logic of it lies in the immutable resolve of the unchanging God never to
renounce his covenant, nor utterly to cast away his chosen; as, also, in his
unchangeable determination to win them to himself.
The words might still be spoken in reference to the chosen but sinning people of
God. Let us note carefully:

I. THE STUBBORN CHARACTER OF MANY SINNERS.
This appears in their case, as in that of Israel, in several ways:
1. Ordinary means have missed their aim. The details are given in previous
verses; and then we read "therefore": showing that because of former failures the
Lord is about to try further measures.
2. Extraordinary means are now to be used, and attention is called to their
speciality by the word "behold." God's wonderful ways of grace prove the
wonderful obstinacy of sinners.
3. Even these means are to fail. Providence uses strange ways, like making
hedges and walls; and yet for a while the sinner defeats the gracious design. "She
shall follow after her lovers,' etc. Men will leap hedges, and scale walls, to get at
their darling sins.
4. Only divine power can overcome the hardened one. God saith, "I will", and
adds "she shall not", and "she shall"; proving that the omnipotence of love had
now entered the lists, and intended to conquer the rebellious and obstinate
transgressor. God himself must personally interpose, or none will turn to him.
What sinners those must be whom neither hedge nor wall will stop unless God
be there also in omnipotence of grace!
II. THE MEANS WHICH GOD USES TO RECLAIM THEM.
These, when used by God himself, become effectual, though they would have
accomplished nothing of themselves.
1. Sharp afflictions:"I will hedge up thy way with thorns." Many are checked,
and made to think by being made to smart. Travelers tell us of the "wait-a-bit
thorn," which puzzles the most cautious walker. When in full pursuit of evil, the
Lord can bring the sinner to a pause.
2. Insurmountable difficulties: "and make a wall." The lord of love places
effectual stoppages in the road of those whom he means to save: if men break
down hedges, his persevering love builds walls, so that they may find it hard to
persevere in sin.
3. Blinding perplexities: "she shall not find her paths." He can make the ways of
sinful pleasure to be difficult and bewildering, till even the broad road seems to
be barricaded.
4. Utter failures: "she shall follow after, but not overtake." We know persons
with whom nothing is going right; even the utmost diligence in their case fails to
secure prosperity: and all because their ways are not pleasing to God, and he
means to bring them out of them. Such men hunt after sinful success, but it flees
from them.
5. Bitter disappointments: "she shall seek them, but shall not find them."
Pleasure shall be no longer found by them even in those amusements where once
it danced around them.
These severe chastenings are frequently made useful in the early days of
religious impression: they are the ploughing before the sowing.

III. THE BLESSED RESULT WHICH IS AT LAST ATTAINED. The
wandering, wanton spirit is led to return to her God.
1. Remembrance aroused: "it was better with me."
2. Confession of sad loss extorted:"then was it better with me than now." She
thinks upon happier times, now that her days are clouded over.
3. Resolution formed: "I will go and return."
4. Affection stirred: "I will return to my first husband."
She owns the bands of love; she sorrows that she has strained them so terribly.
When the matter has come so far, the sad breach is healed, the work of
reclaiming love is done.
Let us turn to the Lord before he uses thorns to stop us.
If already hedged up, let us consider our ways.
In any case, let us by faith turn to Jesus, and rest in him.
 100. Strange Ways of Love
Therefore, behold, I will allure her, anal bring her into the wilderness, and
speak comfortably unto her. Hosea 2:14
IN the former part of the chapter we find words of accusation and threatening
most justly uttered towards a guilty nation. In this second portion we come to a
passage of unmixed grace. The person dealt with is the same, but she is dealt
with under another dispensation, even that covenant of grace of which we find
an abstract in verse 23.
God, intending to deal with his sinful people in love, speaks words which are of
the most extraordinary tenor.
I. HERE IS, FOR HIS DEEDS OF LOVE, A REASON BEYOND ALL
REASON.
The text begins with "therefore." God always has a reason.
The context describes the grossest sin, and how should God find a reason there?
1. God finds a reason for grace where there is none. Why else did he bless Israel,
or any one of us?
2. God makes a reason which overrides all other reasons. Because his people
will persist in being so evil, he will display more love till he wins them from
their wanderings.
3. God creates a reason for out of reasons against. "She forgat me, saith the Lord.
Therefore I will allure her" (see all preceding verses). The great sin which is in
itself a reason for judgment is by divine grace turned into an argument for
mercy.
4. God justifies his own reasoning with men by a reason. According to the
margin,"I will speak to her heart," is the promise of the text, and the Lord gives a
"therefore" for it. He has a gracious reason for reasoning with us in love.
The sovereign grace of God had chosen his people, and his immutable love
resolves to win this people to itself, therefore it sets about the work.
II. HERE IS A METHOD OF POWER BEYOND ALL POWER. "I will
allure her."
l. Allurement of love surpasses in power all other forces. It appears that other
methods had been used, such as:
Affliction with its thorny hedge (verse 6).
Instruction with all its practical application (verse 8).
Deprivation even of necessaries (verse 9).
Exposure of sin beyond all denial (verse 10).
 Sorrow upon sorrow (verses 11 and 12).
The sweet allurement of tenderness would succeed where these failed.
2. Allurement of love overcomes the will to resist.
Assaulted we defend, allured we yield.
3. Allurement of grace has many conquering weapons.
The person, work, offices, and love of Jesus lead men captive.
The freeness and abundance of divine pardon vanquish opposition.
The grace and truth of the covenant defy resistance.
The adoption and inheritance so graciously bestowed subdue the heart
by overwhelming force of gratitude.
The sense of present peace, and the prospect of future glory, allure us
beyond all things.
III. HERE IS A CONDITION OF COMPANY BEYOND ALL COMPANY.
l. She is made to be alone. Free from tempting, distracting, or assisting company.
All her lovers far from her. Her hope in them is gone.
2. Alone with God. He becomes her trust, desire, aim, love.
3. Alone as in the wilderness. Illustrate by Israel, who, in the wilderness, knew
the Lord as Deliverer, Guide, Guard, Light, Manna, Physician, Champion,
central Glory, and King.
4. Alone for the same purpose as Israel, for training, growth, illumination, and
preparation for the promised rest: above all that the' might be the Lord's own
separated ones.
IV. HERE IS A VOICE OF COMFORT BEYOND ALL COMFORT. "And
speak comfortably to her."
1. Real comfort is given to souls alone with God. The divine speech is applied to
the heart, and so its comfort is understood and appropriated, and effectually
touches the affections.
2. Abundant comfort is bestowed, received, and acknowledged,—
By renewed gratitude: "she shall sing there as in the days of her youth"
(verse 15).
By a more confiding spirit:"thou shalt call me Ishi," etc. (verses 16 and
17).
By an established peace (verse 18).
By a clearer revelation of eternal love (verses 19 and 20).
By a surer sense of the eternal future and its marriage-union of endless
bliss; for betrothal prophesies marriage.
Now let all this be known and felt, and we are sure the heart is won: there can be
no revolting after this.
Let the prayer of each one of us be, —
O heavenly love, my heart subdue,
I would be led in triumph too;
Allured to live for God alone,
And bow submissive at his throne

 101. A People Who were no People
I will have mercy upon her that had not obtained mercy; and I will say to them
which were not my people, Thou art my people; and they shall say, Thou art my
God. Hosea 2:23
As he saith also in Osee, I will call them my people, which were not my people;
and her beloved which was not beloved. And it shall come to pass, that in the
place where it was said unto them, Ye are not my people; there shall they be
called the children of the living God. — Romans 9:25-26
WE accept the supreme authority of Holy Scripture: every word of it is truth to
us.
Yet we attach special weight to words which are the personal utterance of the
Lord God; as in this case, where God himself is the Speaker, in the first person.
Still more are we impressed when a divine message is repeated; as in this
instance, where Paul writes,— "As he saith also in Osee."
God "saith" still what he said long ago.
Come then, anxious souls, and hear the story of God's grace to his chosen, in the
hope that he may do the like for you.
Observe with attention, concerning the Lord's people:

I. THEIR ORIGINAL STATE: "not obtained mercy — not my people."
1. They not only were not "beloved," but they were expressly disowned. It was
said unto them, ye are not my people." Their claim, if they made any, was
negatived.
This is the worst case that can be: worse than to be left alone.
This, conscience, providence, and the Word of God all appear to say to
men who persist in sin.
2. They had no approval of God.
They were not numbered with his people.
They were not "beloved? in the sense of the love of complacency.
3.They had not in the highest sense obtained mercy."
For they were under providential judgment.
That judgment had not become a blessing to them.
They had not even sought for mercy.
4. They were the types of a people who as yet:
Have felt no application of the blood of Jesus;
Have known no renewing work of the Spirit;
 Have obtained no relief by prayer; perhaps have not prayed;
Have enjoyed no comfort of the promises;
Have known no communion with God;
And possess no hope of heaven, or preparation for it.
It is a terrible description, including all the unsaved.
It is concerning certain of such that the unconditional promise is made in the
text: "I will call them my people." Who these are shall be seen in due time by
their repentance and faith, which shall be wrought in them by the Spirit of God.
There are such people, and this fact is our encouragement in preaching the
gospel, for we perceive that our labor frill not be in vain.
II. THEIR NEW CONDITION: "Thou art my people."
1. Mercy is promised: "I will have mercy upon her that had not obtained mercy."
This is absolutely free.
2. A divine revelation is pronounced: "I will say, Thou art my people."
This is done by the Spirit of God in the heart.
This is supported by gracious dealings in the life.
3. A hearty response shall be given: "they shall say, Thou art my God." The
Holy Ghost will lead them to this free acceptance.
As a whole, they will say this with one voice.
Each individual will say it for himself in the singular,"Thou."
4. A declaration of love shall be made: "I will call her beloved, which was not
beloved" (Rom. 9:25). Love shall be enjoyed.
5. This shall be perceived by others: "There shall they be called the children of
the living God."
Their likeness to God shall make them to be called the children of God, even as
the peacemakers in Matthew 5:9. Thus every blessing shall be theirs surely,
personally, everlastingly. Reflections arising from all this:
We must give up none as hopeless; even though they be marked out by
terrible evidence to be not the people of God.
None may give up themselves in despair.
Sovereign grace is the ultimate hope of the fallen.
Let them trust in a God so freely gracious, so omnipotent to save, so
determined to bring in those whom it seemed that even he, himself, had
disowned, whom everybody had abandoned as not the people of God.

 102. What will the Harvest Be?
For they have sown the wind, and they shall reap the whirlwind: it hath no stalk:
the bud shall yield no meal: if so be it yield, the strangers shall swallow it up.
Hosea 8:7
LIFE is a seed time. Of all men it maybe said,"they have sown."
Prudent men put the question, "What will the harvest be?"
The hope of harvest is the joyful encouragement of the righteous.
The certainty of harvest should be a solemn warning to the godless.
It is well to follow worldly lives to their issues that we may avoid them. Here we
see what evil seed will produce.

I. THE RESULT OF CERTAIN SOWINGS WILL BE TERRIBLE. "They
have sown the wind, and they shall reap the whirlwind:"
The sowing was careless, or mischievous, or changeable; and the harvest was of
the same reckless, ruthless, mingled character, only terribly intensified. Wind
grew into whirlwind.
1. Vicious men sow their wild oats, and we need not say what they reap. The
debauched, drunken, and profligate are around us, bearing already in their own
persons the first-fruits of the fearful harvest of transgression.
2. Oppressors in a nation are sure to be repaid with revolt, bloodshed, etc., as
may be seen in the French Revolution, and many other dreadful historical
incidents. Wars bring an awful harvest of poverty and death. Oh, that our nation
would cease to be so eager for the fray!
3. Immoral theories go far beyond their original intent. The speculation was an
airy nothing, but the outcome is a whirlwind, breaking down all that is built up.
4. Heresies in the church also lead to unexpected evils. Apparently trifling errors
grow to grievous evils. The use of a symbol develops into idolatry. A little laxity
increases into absolute immorality. Small disputes lead on to heart-burnings and
divisions.
5. Tolerance of sin in a family is a fruitful source of overwhelming evil. See the
case of Eli. Mind it is not your own.
6. Toleration of sin in yourself. Occasional indulgence becomes habit, and habit
is as the Simoom of the desert, before which life expires, and hope is swept
away. Even allowable acts may grow into dangerous excess.
Let no man think that he can measure, much less limit, the consequences of sin
as to himself, his family, the church, or the world. When once the winds are up,
who can still them?
II. THE RESULT OF SOME SOWINGS IS MANIFEST FAILURE. "It hath
no stalk:"
The seed feebly tries to grow, but it comes to nothing.
1. Self-conceit vainly endeavors to produce a reputation.
2. Self-righteousness strives unsuccessfully to obtain salvation.
3. Human wisdom idly struggles to make a new gospel.
4. Mere idlers and talkers affect to be useful, but it is a delusion. What appears to
be accomplished soon vanishes away. Great talk, but "no stalk:"
5. He who spends his life without faith in Christ, and obedience to his will, may
dream of a happy future, but he will be deceived: "it hath no stalk"
Wherefore do men live for folly, and dote on vanity?

III. THE RESULT OF MANY SOWINGS IS UNSATISFACTORY. "The
bud shall yield no meal:"
"The devil's meal is all bran;" so they say, and it is true.
1. The man lived for pleasure, and found satiety.
2. He lived for fame, and gathered vanity,
3. He lived for self, and found misery.
4. He lived by his own works and religiousness, but reaped no peace of mind,
and no real salvation.
IV. THE RESULT OF MANY SOWINGS IS PERSONAL
DISAPPOINTMENT. "if so be it yield, the strangers shall swallow it up."
1. The man spends his life as a common toiler, who earns much for his master,
but nothing for himself, and this is a poor result if there be no higher object in
life.
2. He invents, devises, and commences, but another gains the profit.
3. He heapeth up riches, and knoweth not who shall gather them. His heirs
forget him, and strangers swallow up his savings without gratitude.
Without God, nothing is wise, or strong, or worth the doing.
Only to live unto God is a wise sowing.
May the Lord destroy utterly all our sowings to the flesh, lest we reap corruption
(Galations 6:8)!
May the Lord Jesus supply us with good seed, and bless us in the sowing! Oh,
for a consecrated life!
 103. Heart-Disease
Their heart is divided; now shall they be found faulty. Hosea 10:2
ISRAEL, as a nation, divided its allegiance between Jehovah and Baal, and so
became good for nothing, and was given up to captivity.
God has made one heart in man, and the attempt to have two, or to divide the
one, is in every case injurious to man's life.
A church divided into parties, or differing in doctrine, becomes heretical, or
contentious, or weak and useless.
A Christian, aiming at another object besides his Lord's glory, is sure to spend a
poor, unprofitable life. He is an idolater, and his entire character will be faulty.
A seeker after Christ will never find him while his heart is hankering after sinful
pleasures, or self-righteous confidences: his search is too faulty to be successful.
A minister, aiming at something else besides his one object, whether it be fame,
learning, philosophy, rhetoric, or gain, will prove to be a very faulty servant of
God.
In any case this heart-disease is a dire malady. A broken heart is a blessing; but a
divided heart is a mortal malady.
Let us seriously consider,—

I. THE DISEASE. "Their heart is divided?'
This evil is to be seen,—
1. In their idea of their state: they say they are "miserable sinners," but they
believe themselves to be exceedingly respectable.
2. In the ground of their trust: they profess faith in Christ, and yet they rely upon
self: they try to mix grace and works.
3. In the aim of their life: God and mammon, Christ and Belial, heaven and the
world.
4. In the object of their love. It is Jesus and some earthly love. They cannot say
"Jesus only?"
5. In the decision of their will. They are never settled; they halt between two
opinions; they do not know their own mind: they have two minds, and so no
mind at all.
The disease complained of is in the central fountain of life, and it affects every
part of their manhood. It is fearfully common, even in those who make a loud
profession. If not cured it will end fatally, and perhaps suddenly, as heart disease
is very apt to do.
II. THE EVIL EFFECT OF IT. "Now shall they be found faulty."
In all sorts of ways the fault will show itself.
1. God is not loved at all when not wholly loved.
2. Christ is insulted when a rival is admitted.
3. No grace reigns within the soul if the heart be not wholly won.
4. The life limps and halts when it has not a whole heart behind it.
5. Before long the man goes over entirely to the wrong side.
This secret evil must sooner, or later prove the whole profession to be faulty
from beginning to end. It will be an awful thing if this be never discovered till
death is close at hand.
III. ATTEMPTS AT A CURE.
Let it be seriously considered by the double-hearted man,—
1. That he condemns himself by yielding so much of his heart to God. Why any
if not all? Why go this way at all, if not all the way?
2. That his salvation will require all his thought and heart; for it is no trifling
matter. "The kingdom of heaven suffereth violence" (Matt. 11:12). The righteous
scarcely are saved (1 Pet. 4:18).
3. That the blessing he seeks is worthy of all his soul and strength.
4. That Jesus gave his whole heart to our redemption, and therefore it is not
consistent for us to be half-hearted.
5. That all potent beings in the universe are undivided in heart.
Bad men are eager for their pleasure, gains, etc.
The devil works evil with his whole power.
Good men are zealous for Christ.
God is earnest to bless.
6. That faith in Christ is an act of the whole heart, and therefore a divided heart
is not capable of saving faith, and consequently shuts itself off from the Savior.
From this time forward pray that you may have an undivided heart.
Read, hear, pray, repent, believe with your whole heart, and you shall soon
rejoice with all your heart.
 104. The Stroke of the Clock
Sow to yourselves in righteousness, reap in mercy; break up your fallow ground:
for it is time to seek the Lord, till he come and rain righteousness upon you.
Hosea 10:12
WHAT should we think of a farmer who allowed his finest fields to lie fallow
year after year?
Yet men neglect their souls; and besides being unprofitable, these inward fields
become full of weeds, and exceedingly foul. You see to everything else, will you
not see to your souls?
It is God who calls you to break up the fallow ground of your uncultivated heart,
and he waits to aid you therein.
Regard attentively the argument which he uses: "for it is time to seek the Lord."
Thus, God reasons with, you. To this he adds instructions which deserve our best
attention.
I. WHEN IS IT TIME? "It is time."
1. In the very first hour of responsibility it is none too soon.
2. At the present it is late, but not too late. "It is time."
3. When chastening has come, seek the Lord instantly; for now it is high
time,"lest a worse thing come unto thee" (John 5:14).
4. Before trial comes, let mercy and gentleness lead to gratitude. Why should we
need to be flogged to our God (Isa. 1:5)?
5. Have you not sinned long enough? May not the time past suffice for us to
have served the flesh (1 Pet. 4:3)?
6. When you assume great responsibilities, and enter on a new stage of life —
married, made a master, a father, etc. (1 Chron. 22:19).
7. When God's Spirit is specially at work, and therefore others are saved (Acts
3:19).
When you yourself feel holy stirrings in your conscience, and hope in
your heart (Ps. 27:8; 2 Sam. 5:24).
When the gospel is aimed at you by an earnest minister or friend.
II. WHAT IS THE PECULIAR WORK? "to seek the Lord."
1. To draw nigh unto God; seeking him in worship, prayer, etc. (Ps. 105:4).
2. To ask pardon at his hands through the atonement of Jesus (Isa. 55:6).
3. To obtain the blessings connected with the new birth (John 1:12-13).
4. To live for his glory: seeking his honor in all things (Matt. 6:33).

III. HOW LONG SHALL THIS BE DONE? "Till he come and rain
righteousness upon you;"
1. Until the blessing of righteousness he obtained: "till he come."
2. Until it be plenteously received: "rain righteousness:"
3. Until your soul is saturated: "rain righteousness upon you."
Suppose a pause between the seeking and the blessing, do not look in some other
direction, hut seek the Lord still
What else can you do (John 6:68)?
is not God a Sovereign? May he not give when he pleases?
Even now some rain of grace fans on you. Be thankful for it.
Is it not worth waiting for this grace of life?
It is sure to come. He will come, and will not tarry (Heb. 10:37).
IV. WHAT WILL COME OF IT?
1. He will come. This is implied in the expression "till he come." God's coming
in grace is all you need.
2. He will come in righteousness. You need purity and holiness, and he will
bring these with him.
3. He will come in abundance of grace meeting your obedient sowing. Mark the
precept, "Sow in righteousness." Then note the promise, "and rain righteousness
upon you."
4. In consequence of the Lord's coming to you in righteousness, you shall "reap
in mercy)" With joy you shall gather the fruits of his love; not because of your
own righteousness, but because of his righteousness, which he rains upon you;
not as merit, but as mercy.
Come then, and seek the Lord at this very hour!
If thou wouldst find him, he is in Christ. Believe, and thou hast found him, and
righteousness in him (Rom. 3:22).
 105. Theocracy
I will be thy King. Hosea 13:10
This was God's declaration to Israel, meeting a great want, and saving the people
from a great burden. They were to be spared the expense and danger arising
from a human monarch, and to find government and headship in God himself.
This did not content their unspiritual nature, and they desired a king, like the
nations around them. By this desire they angered the Lord, and missed a great
privilege.
To us the Lord presents the same privilege in a high spiritual sense, and if we are
wise we shall accept it.
I. THE CRAVING OF NATURE. "Give me a king."
We do not go into the political question of the right or wrong of monarchy in the
abstract: that would be too vexed a discussion, and unsuitable for our present
engagement. We are quite content with the form of government of our own land.
But we speak morally and spiritually of individual need.
Man was happy in the garden while God was his King; but when he became
"Give me a king" is:
1. The cry of weakness. Man needs some one to look up to.
2. The sigh of distress. In straits he sighs for the wise and the strong to counsel
and succor him.
3. The prayer of thoughtfulness.
Anarchy of soul is terrible; each passion fights for mastery.
A kingless, aimless life is misery. Idleness is hard work: the purposeless
are unhappy.
King Self is a poor, mean, despicable despot, foolish and feeble.
The World is a cruel and ungrateful master.
4. The desire of experience.
Folly proved makes us desire a Lawgiver.
Danger felt makes us long for a Protector.
Responsibility weighing upon us makes us sigh for a Superior, who will
undertake to choose our way, and direct us in it.
II. THE ROYAL ANSWER OF GRACE. "I will be thy King."
l. Eminently condescending. Our God comes to rule over—
A ruined, bankrupt, desolated realm.
Torn to pieces by contending pretenders.
Surrounded by mighty and relentless enemies.
 Full of unruly members.
Nothing but infinite love could prompt him to assume such a throne, or
to wear a crown which cost him so dear. "Behold your King!"
2. Abundantly satisfactory; for—
He has power to subdue every inward rebel.
He has a character worthy of dominion. It is a great honor to submit to
such a Prince.
He has more than the wisdom of Solomon to arrange every matter.
He has goodness to bless, and he is as ready as he is able to make his
reign a period of happiness, peace, and prosperity.
He has love with which to command affectionate obedience.
3. Infinitely consoling—
To be protected by his omnipotence.
To be ruled by absolute perfection.
To be governed by a King who can neither be defeated, nor die, nor
abdicate, nor change.
To find in God far more of greatness and goodness than could be
dreamed of as existing in the best of earthly sovereigns.
4. Gloriously inspiring—
To live and die for such a Leader.
To claim possession of human hearts for such a Benefactor.
To have such an Example for obedient imitation.
To be for ever linked with a Potentate so majestic.
III. THE DELIGHT OF LOYALTY. Our answer to the promise of the text is
this: "Thou art my King, O God" (Ps. 44:4).
If we unreservedly accept our King —
1. We look to see and share his glory ere long (Isa. 33:17).
2. We expect present deliverances (Ps. 44:4).
3. We repose in delicious confidence in the wisdom, goodness, and immutability
of all his arrangements.
4. We seek to extend his dominions (Matt. 6:10).
5. We glory in his name with unspeakable delight. His history is our meditation,
his promise is our sustentation, his honors are our glory, and his person is our
adoration. His throne is our haven and our heaven. He, himself, is all our
salvation, and all our desire (2 Sam. 23:5).

 106. Inward more than Outward
Rend your heart, and not your garments, and turn unto the Lord you God. Joel
2:13
EXPLAIN the oriental custom of rending robes. People were ready enough to
use the outward signs of mourning when, as in the present instance, locusts
appeared to devour their crops, or when any other judgment threatened them.
They failed in mourning as to the Lord, and in rendering spiritual homage to his
chastising rod. Hence the language of the text.
Let us revolve in our minds—
I. THE GENERAL DOCTRINE THAT TRUE RELIGION IS MORE
INWARD THAN OUTWARD.
The expression "Rend your heart, and not your garments," casts somewhat of a
slur upon the merely outward.
1. This respects forms and ceremonies of men's devising. These are numerous
and vain. "Not your garments" may in their case be treated in the most emphatic
manner. Will-worship is sin.
2. It bears also upon ordinances of God's own ordaining if practiced without
grace, and relied upon as of themselves effectual.
Among good things which may become unprofitable we may mention—
The regular frequenting of a place of worship.
The practice of family prayer in one's own home.
The reading of Holy Scripture.
The holding of an orthodox creed.
The practice of private prayer.
The attendance upon sacraments.
All these good things should have their place in our lives; but they do not prove
saint-ship: since a sinner may practice them all, after a sort. The absence of a
true heart will make them all vain.
II. THE FURTHER DOCTRINE THAT MAN IS MORE INCLINED TO
THE OUTWARD OBSERVANCE THAN TO INWARD MATTERS.
Hence he needs no exhortation to rend his garments, though that act might in
certain cases be a fit and proper expression of deep repentance, and holy horror
for sin.
Man is thus partial to externals—
1. Because he is not spiritual, but carnal by nature.
2. Because the inward is more difficult than the outward, and requires thought,
diligence, care, humiliation, etc.
3. Because he loves his sin. He will rend his robes, for they are not himself; but
to rend off his beloved sins is like tearing out his eyes.
4. Because he cares not to submit to God. Law and gospel are both distasteful to
him; he loves nothing which necessitates the obedience of his heart to God.
Many throng the outer courts of religious observance who shun the holy place of
repentance, faith, and consecration.

III. THE PARTICULAR DOCTRINE THAT HEART-RENDING IS
BETTER THAN ANY EXTERNAL ACT OF PIETY.
1. Heart-rending should be understood. It is—
To have the heart broken, contrite, tender, sensitive.
To have the heart grieving over past evils.
To have the heart rent away from sin, as by holy violence.
To have the heart torn with holy horror and indignation in the presence
of temptation. The sight of sin should rend the heart, especially when it
is seen by the light of the cross.
2. Heart-rending is to be preferred to external observances, for—
These are not commanded for their own sakes.
They are good or evil as the heart may be.
Their observance may co-exist with sin, even with great sin.
Outward signs may even be Antichrists keeping us from Christ.
They can never supply the place of Jesus himself.
3. Heart-rending should be practiced. "Rend your hearts."
This would need a great tug. Can a man rend himself?
This drives us to look to a higher power.
This is met only by Jesus. Looking to him whom we have pierced, our
hearts are rent.
This, when fully done, leaves us at his feet, who alone "heareth the
broken in heart, and bindeth up their wounds."
 107. The Plumbline
Thus he shewed me: and behold, the Lord stood upon a wall made by a
plumbline, with a plumbline in his hand. Amos 7:7
The metaphors of Amos are very forcible, though homely and simple.
He was God-taught; or, as men say, self-taught. Let his vision come before us, as
though we saw it ourselves.
What the Lord had done was according to rule: "he stood upon a wall made by a
plumbline." His past dealings are just and true.
The Lord continues to use the same infallible rule: wherever he is, he has a
plumbline in his hand.
The plumb of lead falls in a straight line, and therefore the line is the best test as
to whether a wall is truly perpendicular. The plumbline shows whether it bows
outward, or inclines inward. It never flatters, but by its own certainty of truth it
reveals and condemns all deviations from uprightness: such is the judgment of
the Most High.
We shall treat the plumbline as the emblem of truth and right.

I. A PLUMBLINE IS USED IN BUILDING.
In all that we build up, we must act by the sure rule of righteousness.
1. In God's building it is so.
He removes the old walls when tested by the plumbline, and found
faulty. Truth requires the removal of falsehood.
He builds in truth and reality. Sincerity is his essential.
He builds in holiness and purity.
He builds to perfection according to the rule of right.
2. In our own life-building it should be so.
Not haste, but truth should be our object.
Not according to the eye of man, but according to fact.
We should build by the Word; in God's sight; after Christ's example; by
the Spirit; unto holiness. Only thus shall we be using the plumbline.
3. In our building of the church it should be so.
Teaching the Scriptures only in all things.
Preaching nothing but the gospel.
Laying sinners low by the law, and exalting the grace of God.
Leading men to holiness and peace by the doctrines of truth.
Exercising discipline that the church may be pure.
II. A PLUMBLINE IS USED FOR TESTING.
That which is out of the upright is detected by the plumbline, and so are men
tested by the truth.
1. We may use it—
On the wall of self-righteousness, conceit, boasting, etc.
On the wall of careless living.
On the wall of trust in ceremonials.
On the wall of reliance upon merely hearing the gospel.
On the wall of every outward profession.
2. God uses it in this life. He tests the hearts of men, and tries their doings.
They are often detected in the act of deception. Time also proves them, and trials
test them.
3. He will use it at the last.
4. Let us use it on ourselves.
Are we born again? Are we without faith, etc.? Are we without holiness? Or is
the work of the Spirit to be seen in us?

III. A PLUMBLINE WILL BE USED FOR DESTROYING. Strict justice is
the rule of God's dealing on the judgment-seat. The same rule will apply to all.
1. Even the saved will be saved justly through our Lord Jesus, and in their case
every sin will be destroyed, and every trace of evil will be removed before they
enter heaven.
2. No one will be condemned who does not deserve it. There will be a trial, with
witnesses, and pleadings, and an infallible Judge. The righteous are saved by
sovereignty, but the wicked are condemned by righteousness alone.
3. Not a pain will be inflicted unjustly.
Differences will be made in the cases of the condemned.
There will be the strictest justice in each award.
Every circumstance will be taken into account.
Knowledge or ignorance will increase or abate the number of stripes
(Luke 7:47-48).
4. Rejecters of Christ will find their doom intolerable, because they, themselves,
will be unable to deny its justice (Luke 19:27). The lost know their misery to be
deserved.
5. Since every sentence will be infallible, there will be no revision. So impartial
and just will be each verdict that it shall stand for ever (Matt. 25:46).
Are we able to endure the test of the plumbline of perfect truth?
Suppose it to be used of God at this moment.
Will it not be wisest to look to Jesus, that we may have him for a foundation, and
be built up in him?
 108. Self-deceived
The pride of thine heart hath deceived thee. Obadiah 1:3
This is true of all proud persons, for pride is self-deceit.
There may be proud persons in this congregation. Those who are sure that they
have no pride are probably the proudest of all. Those who are proud of their
humility are proud indeed.
The confidence that we are not deceived may only prove the completeness of the
deception under which we labor.
In considering the case of the Edomites, and the pride of their hearts, let us look
to ourselves that we may profit withal.
I. THEY WERE DECEIVED.
The prophet mentions certain matters in which they were deceived.
1. As to the estimate formed of them by others. They thought themselves to be
had in honor, but the prophet says, "Thou art greatly despised" (see verse 2).
You might not be pleased if you knew how little others think of you; but
if you think little of others you need not wonder if you are yourself
greatly despised, for "with what measure ye mete, it shall be measured
to you again" (Matt. 7:2).
2. As to their personal security. They felt safe, but were near their doom. "Who
shall bring me down? .... I will bring thee down, saith the Lord" (verses 3 and 4).
Dwelling in their rock-city of Petra was no real security to them: neither may
any one of us think himself proof against misfortune, sickness, or sudden death.
3. As to their personal wisdom. They talked of "The wise man out of Edom"
(verse 8); but the Lord said, "There is none understanding in him" (verse 7).
Those who know better than the Word of God know nothing.
4. As to the value of their confidences. Edom relied on alliances, but these
utterly failed. "The men that were at peace with thee have deceived thee" (verse
7). Rich relatives, influential friends, tried allies — all will fail those who trust in
them.
II. THEIR OWN PRIDE DECEIVED THEM.
1. In each of the points mentioned above, pride lay at the bottom of their error.
2. In every way pride lays a man open to being deceived.
His judgment is perverted by it: he cannot hold the scales.
His standard is rendered inaccurate: his weights are false.
 His desires invite flattery, and his folly accepts it.
3. In every case a proud man is a deceived man: he is not what he thinks himself
to be; and he is blind to that part of his character which should cause him to be
humble.
4. In spiritual cases it is emphatically so.
The self-righteous, self-sufficient, perfectionists, etc., are all deceived by the
pride of their hearts.

III. THIS PRIDE LED THEM INTO EVIL WAYS.
1. They were full of defiance. "Who shall bring me down to the ground?" This
self-asserting spirit provokes hostility and leads to wars and fighting and all
manner of emulations and contentions.
2. They were destitute of compassion. "Thou stoodest on the other side" (see
verses 9-12). Those of kindred race were being slain, and they had no pity. Pride
is stony-hearted.
3. They even shared in oppression (see verses 13 and 14). This is not unusual
among purse-proud religionists. They are not slow to profit by the nurseries of
God's poor people.
4. They showed contempt of holy things. "Ye have drunk upon my holy
mountain" (verse 16). God will not have his church made into a tavern, or a
playhouse: yet something like this may be done even now by proud hypocrites
and formalists.
IV. THESE EVIL WAYS SECURED THEIR RUIN.
l. Their defiance brought enemies upon them.
2. Their unkindness was returned into their own bosom. Verse 15 shows the lex
talionis in action.
3. Their contempt of God made him say, "there shall not be any remaining of the
house of Esau" (verse 18).
How different the lot of despised Zion! (see verses 17 and 21) Let us seek him
who in Zion is above all others "the Savior." Hating all pride, let us humbly rest
in him.
Then we shall not be deceived, for Jesus is "the Truth."
 109. The Ninevites' Repentance
And Jonah began to enter into the city a day's journey, and he cried, and said,
Yet forty days, and Nineveh shall be overthrown. Jonah 3:4
The men of Nineveh shall rise in judgment with this generation, and shall
condemn it: because they repented at the preaching of Jonas; and, behold, a
greater than Jonas is here. — Matthew 12:41
OUR Lord never lost patience with an audience, and never brought railing
accusation against any man: his rebuke was well deserved.
Nineveh under Jonah was indeed a reproof to the Jerusalem of our Lord's day,
for the Jews, though favored with his divine ministry, did not repent, but
wickedly crucified the Messenger of peace.
Might not our Lord rebuke the unbelievers of our day in the same way? Is not
Nineveh a reproach to England?
Let us see.
The men of Nineveh repented, and turned to God; and yet—

I. THEIR CALLS TO REPENTANCE WERE NOT MANY.
Many unbelievers have been warned and entreated times without number, and
yet they remain impenitent; but:
Nineveh enjoyed no privileges: it was in heathen darkness.
Nineveh heard but one prophet; and he was none of the greatest, or most
affectionate.
Nineveh heard that prophet only once; and that was an open-air sermon,
very short and very monotonous.
Nineveh had heard no word of good tidings; she heard the thunder of the
law, but nothing else.
Yet the obedience to the warning was immediate, universal, practical, and
acceptable, so that the city was spared.

II. THE MESSAGE Of THE PROPHET WAS NOT ENCOURAGING.
1. He proclaimed no promise of pardon.
2. He did not even mention repentance; and consequently he held out no hope to
the penitent.
3. He foretold a crushing and final doom: "Nineveh shall be overthrown." His
message began and ended with threatening.
4. He mentioned a speedy day: "yet forty days."
Yet out of this dreadful message the people made a gospel, and so acted as on it
to find deliverance; while to many of us the rich, free, sure promise of the Lord
has been of no force through our unbelief.
Those who heard the teaching of Jesus were, like ourselves, highly favored, for
"never man spake like this Man"; and, like us, they were grievously guilty in that
they repented not.
III. THE PROPHET HIMSELF WAS NO HELPER TO THEIR HOPE.
Jonah was no loving, tender pastor, anxious to gather the lost sheep.
1. He disliked the ministry in which he was engaged, and no doubt discharged it
in a hard, harsh manner.
2. He uttered no word of sympathetic love, for he had none in his heart. He was
of the school of Elijah, and knew not the love which burned in the heart of Jesus.
3. He offered no prayer of loving pity.
4. He was even displeased that the city was spared.
Yet these people obeyed his voice, and obtained mercy through hearkening to
his warnings. Does not this rebuke many who have been favored with tender and
loving admonitions? Certainly it rebuked those who lived in our Lord's day, for
no two persons could afford a more singular contrast than Jonah and our Lord.
Indeed, a "greater," better, tenderer than Jonah was there.

IV. THE HOPE TO WHICH THE NINEVITES COULD REACH WAS
SLENDER.
It was no more than, "Who can tell?"
1. They had no revelation of the character of the God of Israel.
2. They knew nothing of an atoning sacrifice.
3. They had received no invitation to seek the Lord, not even a command to
repent.
4. Their argument was mainly negative. Nothing was said against their
repenting. They could not be the worse for repenting.
5. The positive argument was slender.
The mission of the prophet was a warning: even a warning implies a degree of
mercy: they ventured upon that bare hope, saying, "Who can tell?" Have we not
all at least this much of hope? Have we not far more in the gospel? Will we not
venture upon it?

 110. Maroth; or; the Disappointed
For the inhabitant of Maroth waited carefully for good: but evil came down from
the Lord unto the gate of Jerusalem. Micah 1:12
The village of the bitter spring (for such is probably the meaning of the name
Maroth) experienced a bitter disappointment.
The more eager and patient their careful waiting, the more distasteful the draught
of evil which they were compelled to drink. Their trust in man proved to be vain,
for the Assyrian swept over them, and stopped not till he reached the gate of
Jerusalem, where Hezekiah's faith in God made the enemy pause and retreat.
Let us consider, as suggested by the text:

I. SAD DISAPPOINTMENTS. "waited carefully for good: but evil came."
Disappointments come frequently to the sanguine, but they also happen to those
who wait — wait carefull, and expect reasonably.
1. Disappointments are often extremely painful at the time.
2. Yet could we know all the truth, we should not lament them.
3. In reference to hopes of several kinds they are certain. As for instance, when
we expect more of the creature than it was ever meant to yield us, when we look
for happiness in sin, when we expect fixity in earthly things, etc.
4. In many cases disappointments are highly probable. Conceited hopes,
groundless expectations, speculations, etc.
5. In all cases they are possible. "There's many a slip 'twixt the cup and the lip."
6. They should be accepted with manly patience.
7. They may prove highly instructive, teaching us:
Our fallibility of judgment.
The uncertainty of sublunary things.
The need of reserve in speaking of the future (James 4:14).
The duty of submitting all our projects to the divine will.
8. They may be greatly sanctified.
Sometimes they have turned the current of a life.
They are intended to wean us from the world.
They tend to make us prize more the truthfulness of our God, who
fulfills the desire of them that fear him.
They bring us precious things which can only come of experience.
They save us from unknown evils which might ruin us.
II. STRANGE APPOINTMENTS.
The text tells us, "evil came down from the Lord."
1. The expression must not be misunderstood. God is not the author of moral
evil. It is the evil of sorrow, affliction, calamity that is here meant.
2. It is nevertheless universally true. No evil can happen without divine
permission. "I make peace, and create evil" (Isa. 45:7).
3. Some evils are distinctly from the Lord. "This evil is of the Lord" (2 Kings
6:33).
For testing men, and making their true character to be known,
For chastening the good (1 Chron. 21:7).
For punishing the wicked (Gen. 6:5-7; 19:24-25).
4. Hence such evils are to be endured by the godly with humble submission to
their heavenly Father's will.
5. Hence our comfort under them: since all evils are under divine control, their
power to injure is gone.
6. Hence the antidote for our disappointments lies in the fact that they are God's
appointments.

III. EXPECTATIONS WHICH WILL NOT END IN DISAPPOINTMENT.
l. Hopes founded on the promises of God (Heb. 10:23).
2. Confidence placed in the Lord Jesus (1 Pet. 2:6).
3. Desires presented in believing prayer (Matt. 21:22).
4. Harvest hopes in connection with sowing seed for the Lord (Ps. 126:5-6).
5. Expectations in falling asleep in Jesus (1 Thess. 4:14). Is your life embittered
by disappointment?
Cast the cross into the bitter water, and it will become sweet.

 111. The Worst of Enemies
Even of late my people is risen up as an enemy. Micah 2:8
WHEN men are in trouble they are apt to blame God. But the blame lies with
themselves. "Are these his doings?" (verse 7). Does the good Lord arbitrarily
cause sorrows? No, they are the fruit of sin, the result of backsliding.
The Lord here answers Israel's complaint of him by a deeply truthful complaint
of them.
They should not have wondered that they suffered, for they had become enemies
to God, and thus enemies to themselves.
I. LET US LISTEN TO THE GRIEVOUS CHARGE.
There is a deep pathos about this as coming from the God of love.
1. They were his own people. "My people:' God has enemies enough without his
own beloved ones becoming such. It is horrible ingratitude and treachery for the
chosen to rebel.
2. They had risen up "as an enemy." Faithless friends wound keenly, and are
often more bitter than other antagonists. For favored ones to rise up as foes is
cruel indeed.
3. They had lately done this: "even of late," — "yesterday;' in the margin. The
sin is fresh, the wound is bleeding, the offense is rank. A fit of willfulness was
on them.
4. They had done this wantonly (see latter part of verse). They picked a quarrel
with One who is "averse from war." God would have our love, yet we turn
against him without cause.
How far may this indictment lie against us?
II. LET US HEAR THE MORE GRIEVOUS EVIDENCE BY WHICH
THE CHARGE IS SUBSTANTIATED.
Taking the words "my people" as referring to all professing Christians, many of
them "rise up as an enemy" from the fact of—
1. Their separation from their Lord. "He that is not with me is against me" (Matt.
12:30). They walk not in communion with him, neither are they diligent in his
service, nor careful in obedience, nor consecrated to his cause.
2. Their worldliness. By this the Lord's jealousy is moved, for the world is set up
as his rival in the heart. "The friendship of the world is enmity with God" (James
4:4).
3. Their unbelief, which stabs at his honor, his veracity, his immutability ( 1
John 1:10). A man cannot treat another more maliciously than by calling him a
liar.
4 Their heresies, fighting against his revealed truth. It is wretched work when the
church and its ministers oppose the gospel. It is to be feared that this is by no
means uncommon in these degenerate days.
5. Their unholiness. Unholy professors are, par excellence, "the enemies of the
cross of Christ" (Phil. 3:18).
6. Their lukewarmness: by which they sicken their Savior (Rev. 3:16), grieve his
Spirit (Eph. 4:30), encourage sinners in sin (Ezek. 16:54), and discourage
seekers.
By these, and other miserable courses of action, those who should be the friends
of God are often found to be "risen up as an enemy."

III. LET US HEARKEN TO MOST GRIEVOUS WARNINGS.
No good can possibly come of opposition to the Lord; but the most painful evils
will inevitably ensue.
1. In the case of true Christians, there will come to them heavy chastisements
and humiliations. If we walk contrary to the Lord, he will walk contrary to us
(Lev. 26:23-24).
2. With these will come the keenest regrets, and agonies of heart. It may be
pleasant to go down By-path Meadow, but to return to the King's highway will
cost many a groan and tear.
3. In the case of mere professors, there will soon come abandonment of
profession, immorality, seven-fold wickedness, etc.
4. To such may also come special punishments, which will make them a terror to
the universe of God.
Be anxious to be truly reconciled to God by the blood of Jesus.
Abide in peace with God by yielding to his Spirit.
Increasingly love and honor him, that no root of bitterness may ever spring up
between him and you.

 112. The Lord's Appeal to his own People
Oh my people, what have I done unto thee? and wherein have I wearied thee?
testify against me. Micah 6:3
This is a portion of Jehovah's pleading with his people.
He has called upon the mountains and the strong foundations of the earth to hear
the suit between him and Israel.
Far be it from us to trifle when God has a controversy with us, for to him it is a
matter of deep solemnity. In condescending grace he makes much of the
affection of his people, and he will not lose it without effort.
We have before us—

I. A PITEOUS EXCLAMATION. "O my people!"
Is it not remarkable that such language should be used by the Eternal God?
1 It is the voice of solemn earnestness.
2. It is the cry of sorrow. The interjection is wet with tears.
3. It is the appeal of love. Love injured, but living, pleading, striving, entreating.
4. It is the language of desire. Divine love yearns for the reconciliation of the
rebel: it pines to have his loyal affection.
The Lord calls a revolted nation "my people" still Grace is stronger than sin.
Eternal love is not founded upon our merits.
II. A PAINFUL FACT. "Wearied thee;"
Israel acted as if they were tired of their God.
1. They were weary of his name. Baal and Ashtaroth had become the fashion,
and the living God was despised.
2. They were weary of his worship. The sacrifice, the priest, the holy place,
prayer, praise, etc.; all these were despised.
3. They were weary of obedience to his laws, though they were right, and just,
and meant for their good.
4. They were weary of his restraints: they desired liberty to ruin themselves by
transgression.
The parallel between ourselves and Israel lies upon the surface.
In the following points, and many more, certain professors prove their weariness
of God—
They give up nearness of communion.
 They abandon preciseness of walking.
They fail in fullness of consecration.
They cool down from intensity of zeal.
They lose the full assurance of faith, and other joys.
And all this because they are in reality weary of their God
This is a sorrow of sorrows to the great heart of love.

III. A PATIENT ENQUIRY. "What have I done unto thee?" etc.
Amazing love! God himself puts himself upon trial.
1. What single act of God could induce us to forsake his way? "What have I
done unto thee?"
2. What continuous way of the Lord could have caused us weariness?
"Wherein have I wearied thee?"
3. What testimony of any kind can we bear against God? "Testify against me."
No answer is possible except the most unreserved confession that the Lord has
done us no ill. The Lord is goodness itself, and unmingled kindness.
He has not wearied us with demands of offering.
He has not burdened us with austerities.
He has not tired us with monotonies.
He has not denied us rest, but has even commanded it.
If wearied with our God, it is—
Because of our foolish waywardness.
Because of our fickle fancy.
Because of our feeble love to himself and holiness.
Or because we have misunderstood his commands.
By all that God has already done for us, let us cling to him.
By the superlative excellence of Jesus, let us be bound to him.
By the sacred power of the Holy Ghost, may we be kept loving to the end.
 113. The Stronghold
The Lord is good, a strong hold in the day of trouble; and he knoweth them that
trust in him. Nahum 1:7
HERE we come upon an island in Nahum's stormy lake. All is calm in this verse,
though the whole context is tossed with tempest.
The text is full of God, and brims over with his praise.
I. GOD HIMSELF "Jehovah is good."
1. Good in himself essentially and independently.
2. Good eternally and unchangeable.
3. Good in each person: Father, Son, and Holy Ghost.
4. Good in all his acts of grace.
5. Good in all former acts of providence.
6. Good in his present act, be it what it may.
7. Good for a stronghold: to be trusted in trouble.
8. Good to his own people, who find their goodness in him.
Let us praise him as good in the most emphatic and unlimited sense.
Whoever else may or may not be good, we know that the Lord is good. Yea,
"there is none good but one, that is, God" (Matt. 19:17).

II. GOD TO US. "A strong hold in the day of trouble."
1. Under special circumstances our resort.
The day of trouble, when trial is special and vehement.
The day of trouble: temporary, but yet long enough to last through our
life unless the Lord prevent.
The day of trouble: when within, without, around, there seem to be only
care, and fear, and want, and grief.
2. Securing our safety at all times: for a stronghold is always strong, even when
there is no immediate war.
3. Maintaining our peace. Within the walls of a castle men walk at ease, for they
are shut in from enemies.
4. Defying our foes, who dare not attack such a fortress.
5. Abiding for ever the same: always a sure refuge for the needy.
Let us run to him, as the poor people of the open country fly to the walled towns
in the time of war.

III. GOD WITH US. "He knoweth them that trust in him."
The term "he knoweth them" includes—
1. His intimate acquaintance with their persons, conditions, etc.
2. His tender care to supply all their necessities.
3. His divine approval of them. To others he says, "l know you not" (Luke
13:25).
4. His loving communion with them, which is the best proof that they are known
to him, and are his beloved friends.
5. His open acknowledgment: he owns them now, and will confess them before
assembled worlds (Rev. 3:5).
Let us believe in the goodness of the Lord even when we cannot discern it with
the eye of sense.
Let us fly to his protection when storms of trouble fall.
Let us confide in his loving care when hunted by our enemies.
Let us take care that we rely upon him, in Christ Jesus, for salvation.

 114. Watching, Waiting, Writing
I will stand upon my watch, and set me upon the tower, and will watch to see
what he will say unto me, and what I shall answer when I am reproved. And the
Lord answered me, and said, Write the vision, and make it plain upon the tables,
that he may run that read-eth it. For the vision is yet for an appointed time, but
at the end it shall speak, and not lie: though it tarry, wait for it; because it will
surely come, it will not tarry. Behold, his soul which is lifted up is not upright in
him: but the just shall live by his faith. Habakkuk 2:1-4
THE promise of God tarried, and the ungodly triumphed.
Here was the old problem of David in another form.
"Wherefore lookest thou upon them that deal treacherously?" (Hab. 1:13) is but a
repetition of "I was envious at the foolish, when I saw the prosperity of the
wicked" (Ps. 73:3).
This same problem occurs to ourselves, and this text may help us. Observe with
understanding—

I. THE SENSE IN WHICH THERE IS A DELAY IN THE PROMISE.
It is not every apparent delay which is real. Our time and God's time are not
measured upon the same dial.
1. Each promise will bide its due season for fulfillment: "For the vision is yet for
an appointed time."
2. Each promise in the end will prove true: "At the end it shall speak, and not
lie."
3. Each promise will repay our waiting: "Though it tarry, wait for it."
4. Each promise will really be punctual to its hour: "It will surely come, it will
not tarry)"
The word of the Lord is as true to the time as to the thing.
To him its time of ripening is short: only to us is it long.

II. THE ATTITUDE OF A BELIEVER WHILE THE PROMISE DELAYS.
We should watch for the appearing of the Lord in fulfillment of his promise, and
should be prepared to receive reproof as well as blessing.
The prophet took up—
1. A determined and thoughtful attitude: "I will stand, and set me."
2. An attentive attitude: "and will watch to see what he will say unto me." He is
engrossed in this one pursuit: he only desires to be taught of the Lord.
3. A patient attitude: "I will set me upon the tower." It is as if he had been set as
a sentinel, and would remain at his post.
4. A solitary position if need be. He speaks of himself alone.
5. A humble and submissive frame of mind: "what I shall answer when I am
reproved."
In all respects the man of God is ready for his Lord.
The delay is evidently a blessing to him.
The blessing will be the greater when it comes.

III. THE WORK OF THE LORD'S SERVANT WHILE THE PROMISE
DELAYS.
1. By faith set the vision. Realize the fulfillment of the divine word in your own
soul. "Watch to see what he will say."
2. Declare it as certain: record it in black and white, as a fact not to be
questioned. "Write the vision upon tables."
3. Declare it plainly, so that the runner may read it.
4. Declare it practically, so that he that readeth may run in consequence of it.
5. Declare it permanently: write down the matter for a record to be referred to:
engrave it on tablets for perpetuity.
Sham faith prudently declines to mention her expectations.
It is deemed presumptuous, fanatical, and imprudent to be positive that God will
keep his promise; and still more to say so.
The real believer thinks not so, but acts with the Lord's promises as he would
deal with engagements made in business by honest men: he treats them as real,
and would have others do the like.
IV. THE DIFFERENCE SEEN IN MEN WHEN THE DELAY OF THE
PROMISE TESTS THEM.
l. The graceless man is too proud to wait on God as the Lord's servant will do.
"His soul is not upright in him."
He is himself dishonest, and so suspects his God.
This prevents his finding comfort in the promise.
2. The just man believes the word of a holy God.
He waits serenely, in full assurance; and
He lives in the highest sense by his faith.
"My soul, wait thou only upon God" (Ps. 62:5).
What can he do who has no faith in his Maker? (Heb. 11:6)
 115. Pride the Destroyer
Behold, his soul which is lifted up is not upright in him: but the just shall live by
his faith. Habakkuk 2:4
DELAY of deliverance is a weighing of men. Suspense is very trying, and
constitutes a searching test.
This divides men into two classes by bringing out their real character.
The proud and the just stand out in relief: the uplifted and the upright are far as
the poles asunder; and the result of trial in the two cases is as different as death
from life.
The tarrying of the promise—

I. REVEALS A GREAT FAULT. "his soul which is lifted up."
The man is impatient, and will not endure to wait. This is pride full-blown, for it
quarrels with the Lord, and dares to dictate to him.
1. It is very natural to us to be proud. So fell our first father, and we inherit his
fault.
2. Pride takes many shapes, and among the rest this vainglorious habit of
thinking that we ought to be waited on at once.
3. In all cases pride is unreasonable. Who are we that God should make himself
our servant, and take his time from our watch?
4. In every case pride is displeasing to God, and specially when it interferes with
the sovereign liberty of his own grace. Shall he be dictated to in the matter of his
own love? "Nay but, O man, who art thou that repliest against God?" (Rom.
9:20).
II. BETRAYS A SAD EVIL. "his soul is not upright in him."
1. He does not know the truth. His mind is out of the perpendicular, his
knowledge is incorrect, and his judgment is mistaken. He puts "bitter for sweet,
and sweet for bitter" (Isa. 5:20).
2. He does not seek the light. His heart is not upright: the affections are
perverted. He has a bias towards conceited views of self, and does not wish to be
set right (Obad. 1:3).
3. His whole religion is warped by his false mood of heart and mind. The very
soul of the man is put out of order by his vanity.
4. He will not endure the test of waiting; he will sin in his haste to be delivered;
he will rush from God to other confidences; he will show by his life that his real
self is not right with God.
III. DISCOVERS A SERIOUS OPPOSITION.
He grows tired of the gospel, which is the sum of the promises, and he becomes
averse to the exercise of the faith which it requires.
His pride makes him reject salvation by grace through faith in Jesus.
1. He is too great to consider it.
2. He is too wise to believe it.
3. He is too good to need it.
4. He is too advanced in "culture" to endure it.
Most of the objections to revealed truth arise from a mind thrown out of balance
by pride of intellect, or pride of purse, or pride of heart.
IV. DIRECTS US TO A PLEASING CONTRAST.
1. The man who is really just is truly humble. The text implies a contrast in this
respect between the proud and the just.
2. Being humble, he does not dare to doubt his God, but yields to his word an
implicit faith.
3. His faith keeps him alive under trial, and conducts him into the joys and
privileges of spiritual life.
4. His life conquers the trial, and develops into life eternal.
The Believer has the blessing promised, and truly lives while he lives. The
Unbeliever misses the blessing, and is dead while he lives.
What folly to refuse faith because of pride, and so to miss eternal life and all its
felicities!

 116. Faith; Life
Behold, his soul which is lifted up is not upright in him: but he just shall live by
his faith. Habakkuk 2:4
For therein is the righteousness of God revealed from faith to faith: as it is
written, The just shall live by faith. — Romans 1:17
But That no man is justified by the law in the sight of God, it is evident: for, The
just shall live by faith. — Galatians 3:11
Now the just shall live by faith: but if any man draw back, my soul shall have no
pleasure in him. — Hebrews 10:38
WHEN the Spirit of God frequently repeats himself, he thereby appeals for
special attention.
A doctrine so often declared must be of the first importance. A doctrine, so often
declared should be constantly preached.
A doctrine so often declared should be unhesitatingly received by each one of
our hearers.
I. WE WILL TREAT THE FOUR TEXTS AS ONE. The teaching is clear.
"The just shall live by his faith."
1. Life is received by the faith which makes a man just.
A man begins to live by a full acquittal from condemnation, and from
penal death, so soon as he believes in Jesus.
A man begins to live as one raised out of spiritual death so soon as he
has faith in the Lord Jesus Christ.
No form of works, or profession, or knowledge, or even of natural feelings, can
prove him to be an absolved and quickened man; but faith does this.
2. Life is sustained by the faith which keeps a man just.
He who is forgiven and quickened lives ever afterwards as he began to
live — namely, by faith. Neither his feelings, nor devotions, nor
acquirements ever become his trust: he still looks out of himself to
Jesus. He is nothing except so far as he is a believer.

He lives by faith as to all the forms of his life—
As a child, and as a servant;
As a pilgrim progressing, and as a warrior contending;
As a pensioner enjoying, and as an heir expecting.
He lives by faith in every condition—
 In joy and in sorrow; in wealth and in poverty;
In strength and in weakness; in laboring and in languishing; in life and
in death."
He lives best when faith is at its best, even though in other respects he may be
sorely put to it. He lives the life of Christ most blessedly when most intensely he
believes in Christ.
Hearty belief in God, his Son, his promises, his grace, is the soul's life, neither
can anything take its place. "Believe and live" is a standing precept both for saint
and sinner. "Now abideth faith" (1 Cor. 13:13).
II. WE WILL TREAT THE FOUR TEXTS SEPARATELY.
If we read with precision, we shall see that Scripture contains no repetitions. The
context gives freshness of meaning to each apparent repetition.
1. Our first text (Hab. 2:4) exhibits faith as enabling a man to live on in peace
and humility, while as yet the promise has not come to its maturity. While
waiting, we live by faith, and not by sight.
We are thus able to bear up under the temporary triumphs of the wicked.
See the first chapter of Habakkuk's prophecy.
We are thus preserved from proud impatience at delay.
We are thus filled with delight in confident expectation of good things to
come.
2. Our second text (Rom. 1:17) exhibits faith as working salvation from the evil
which is in the world through lust. The chapter in which it stands presents an
awful view of human nature, and implies that only faith in the gospel can bring
us life in the form of—
Mental enlightenment of life as to the true God (Rom. 1:19-23).
Moral purity of life (Rom. 1:24 ff.).
Spiritual life and communion with that which is divine and holy.

Naturally men are dead and corrupt. The law reveals our death (Rom.
3:10-20); but the gospel imparts spiritual life to those who receive it by
faith.
3. Our third text (Gal. 3:11) exhibits faith as bringing to us that justification
which saves us from the sentence of death.
Nothing can be plainer, more positive, more sweeping than this
declaration that no man is justified before God except by faith. Both the
negative and the positive are plain enough.
4. Our fourth text (Heb. 10:38) exhibits faith as the life of final perseverance.
 There is need of faith while waiting for heaven (verses 32-36).
The absence of such faith would cause us to draw back (verse 38).
That drawing back would be a fatal sign.
That drawing back can never occur, for faith saves the soul from all
hazards, keeping its face heavenwards even to the end.
What can you do who have no faith?
In what other way can you be accepted with God?
On what ground can you excuse your unbelief in your God?
Will you perish sooner than believe him?

 117. May Be
Seek ye the Lord, all ye meek of the earth, which have wrought his judgment;
seek righteousness, seek meekness: it may be ye shall be hid in the day of the
Lord's anger. Zephaniah 2:3
THERE is a "may be" about all temporal things; and in pleading for them we ask
with much diffidence.
Yet we may plead confidently when our appeal is made to God in the day of his
anger. Then our need is pressing: it is for our life that we are pleading, and the
Lord is very gracious in our extremities.
In spiritual things we may draw encouragement from the faintest sign of hope
when it proceeds from God: "it may be ye shall be hid."
The seeking for refuge, here commanded, is directed only to the meek and
righteous; but it is our joy to proclaim a hiding place for the guilty, and to bid
them seek the Lord even on the least encouragement.
The three seekings commanded are—
"Seek the Lord"; or, repent and trust in Jehovah.
"Seek righteousness." Directed as it is in the text to those who are
already righteous, it bids them persevere in righteousness.
"Seek meekness." Spoken to the meek, it bids them bow even more
humbly before the chastening hand of God.
But our point is this: that we may seek the Lord upon the faintest
encouragement. There are strong inducements and large promises; but if we
cannot grasp these we may come even with a "may be."
I. IN MANY A RECORDED INSTANCE "MAY BE" HAS PROMPTED
AND JUSTIFIED A RIGHT ACTION.
From the cases which we will mention lessons may be learned.
1. A "may be" led Jonathan to attack the garrison of the Philistines (1 Sam.
14:6)."It may be that the Lord will work for us: for there is no restraint to the
Lord to save by many or by few." This should nerve saints for holy enterprises.
2. A "may be" Cheered David when Absalom rebelled, and Shimei cursed (2
Sam. 16:12). "It maybe that the Lord will look on mine affliction." Let us hope
in God in our darkest hours.
3. A "may be" induced the lepers to visit the Syrian camp (2 Kings 7:4). Their
desperate venture should be laid to heart by those who are in like condition.
They can but perish in any case; let them seek the Lord, and try whether he does
not save.
4. A "may be," diluted with an "if so be," moved the afflicted to humble himself.
See Jeremiah's Lamentations 3:29. Let no tried soul refuse the like hope.
5. A "may be," in the form of "Who can tell?" brought all Nineveh to repentance
(Jon. 3:9).
If others have acted so vigorously upon such slender encouragement, may not
we, when dreading the ruin of our souls, act with like decision and hopefulness?
If we fly to Jesus by childlike faith, there is more than a "may be" that the result
will be happy.
II. IN THE INSTANCE OF A SINCERE SEEKER THE "MAY BE" HAS
UNUSUAL STRENGTH.
There is every probability of the penitent obtaining salvation if we—
1. Consider the gracious nature of our God (Mic. 7:18).
2. Consider the glorious work of Christ for sinners (1 Tim. 1:15).
3. Consider the mercy they have already received. "It is of the Lord's mercies
that we are not consumed (Lam. 3:22). 4. Consider the number and character of
those who have been saved. (Rev. 5:9; 7:9; 1 Cor. 6:11).
5. Consider the omnipotence of the Holy Spirit (John 3:8).
6. Consider the glory which is to be the Lord's at the last: surely it will come by
saving souls, and saving many of them.
III. BUT IN THE SEEKERS CASE HE HAS FAR MORE TO GO UPON
THAN A MERE "MAY BE."
There are innumerable sure promises in the Word of God, and these are made to:
Repentance (Prov. 28:13; Isa. 55:7).
Faith (Mark 16:16; John 3:18; Acts 16:31).
Prayer (Matt. 7:7; Acts 2:21).
Let these promises be studied, and their encouragement accepted by immediate
compliance with their requirements.
Consider that God foresaw all events when he made these promises, and
accordingly he has not made them in error.
Consider that he cannot withdraw his promise.
Consider that he is the same as when he made the promise, and so in
effect makes it again every day.
Consider that it will be a crime to doubt the Lord our God, and an act of
reverence to believe him. Venture now upon the bare promise of God,
who cannot lie (Titus 1:2).
O sinner, seek the Lord!
He comes to you in Christ Jesus. Look to him at once, and live.
 118. Fourfold Fault
She obeyed not the voice; she received not correction; she trusted not in the
Lord; she drew not near to her God. Zephaniah 3:2
WHEN the Lord is judging men he does not spare those who are called his
people: Moab and Ammon and Nineveh are visited, and Jerusalem is not spared.
There are sins which outsiders cannot commit, such as those of the text. When
peculiar privileges only create peculiar sins, they will be followed by peculiar
punishments.
The offenses mentioned in this verse are to be found in nations, churches, and
individuals unto this day: and in a measure among God's own people.

I. IN THE TEXT WE PERCEIVE FOUR MANIFEST SINS.
l. We will make upon them, as a whole, four observations.
Sins of omission are sure to exist where there are sins of commission.
Jerusalem is said to be "filthy and polluted," and then these omissions
are recited.
Sins of omission rank with the blackest of offenses. Consider the
context, and see with what fearful crimes omissions are catalogued, as if
to mark their vileness.
Sins of omission go in clusters. "She obeyed not." "She received not
instruction." "She trusted not." "She drew not near to her God." How
many foul birds may dwell in one nest! One sin never goes alone.
Sins of omission are none the less when they are mainly spiritual. Such
are those mentioned in the text, and they are cited among crimes of
deepest dye.
2. We will note each one of the four separately.
They heard God speak, but they took no heed. This included rebellion,
hardness of heart, presumption, and defiance of the Lord; and all this
after solemn warnings, great instruction, and tender invitation.
They felt correction, but were not instructed. This involved greater
persistence in rebellion, and still more obduracy of heart.
They were unbelieving and distrustful, and relied upon idols, and not
upon the Lord. Unbelief is a master-sin.

They had no communion with their God. "Her God" implies existence of
covenant-relationship, in name at least; but there was no worship, love,
or service.
These four sins abound around us, and among us.
Inattention, Obstinacy, Unbelief, and Aversion to God are all common.
They involve men in misery in this life, and in eternal ruin in the world to come.
Are they not destroying some of you?

II. IN THE TEXT WE SPY OUT FOUR HIDDEN ENCOURAGEMENTS
TO SEEK BETTER THINGS.
Let those who confess their sin look at the text with hope, for it is clear that—
1. God does speak to men. He may speak to us again.
2. God corrects for our good. It is meant for instruction, not for destruction (see
the margin).
3. God would have us trust him. He would not blame us for not trusting if we
were not permitted to trust him.
4. God would have us draw near to him. Else it were not mentioned as our sin
that we do not draw near to him.
All this applies to us at this day.
Still the Lord is in the midst of us, reading our inmost souls.
Let us lay our sins to heart, and seek his face through Christ Jesus.
 119. Defiled and Defiling
Then said Haggai, If one that is unclean by a dead body touch any of these, shall
it be unclean? And the priests answered and said, It shall be unclean. (14) Then
answered Haggai, and said, So is this people, and so is this nation before me,
saith the Lord; and so is every work of their hands; and that which they offer
there is unclean. Haggai 2:13-14
THE prophet makes the priests witness against themselves and the people. This
was a powerful means of forcing home the truth.
It is clear from verse 12 that the mere bearing of a holy thing did not enable the
bearer to communicate consecration.
But the priests owned that the touch of an unclean person did communicate
uncleanness.
What a picture! An unclean person making everything unclean wherever he laid
his hand! He could not move without spreading defilement on all sides.
Such were the erring people of Haggai's day in the judgement of their God, and
he never judges too severely.
Such are sinful men at this day.

I. THE TERRIBLE UNCLEANNESS. Here we keep to our text.
For a New Testament exposition, read Titus 1:15.
1. Common things are polluted by men of unclean nature.
Nothing is common or unclean naturally; for every creature of God is good (1
Tim. 4:4). But in diverse ways the things of ordinary life are made to be unclean
—
By making gods of them, saying, "What shall we eat?" etc.
By excess in the use of them. By gluttony, drunkenness, etc.
By excess in the keeping of them. A miser's goods are accursed.
By ingratitude concerning them. Then they remain unblessed.
2. Holy things are polluted by men of unclean nature.
They use the gospel as an excuse for sin.
They offer prayer in solemn mockery.
They make praise into a musical performance.
They turn the sacraments into hypocrisy or worse.
There is nothing so holy but that sin can defile it.
3. Good works are polluted when they come from evil men: "so is every work of
their hands."
They can be charitable for ostentation.
They can he religious to be seen of men.
They can be sternly righteous in order to be revenged.
They can be humble to gain their ends.
4. Sacrifices are polluted when offered by unclean men: "and that which they
offer there is unclean."
Their public thanksgivings are a falsehood.
Their solemn fasts are a mere comedy.
What a wretched condition is he in who even in his holiest acts is defiling
everything! He may well pause and humble himself before God, for the more he
does in his present state the more does he defile.
Sin has cast a serpent's trail over the whole universe, making the creation itself
subject to vanity. What does man touch which he does not degrade and pollute?
Here is a wide field for thought, and abundant cause for humiliation.
II. THE ALL-SUFFICIENT REMEDY. Here we go beyond our text.
In Numbers 19, we have the type of the great remedy, and a fuller account of the
uncleanness which it removed.
In the rites used for purifying the unclean—
1. There was a sacrifice (Num. 19:2-4): "A red heifer without spot:" This must
be slain. Without shedding of blood there is no remission of sin (Heb. 9:22).
2. There was a burning (verses 5 and 6). Sin is hateful, and we must see it to be
such; it must be burned without the camp.
3. There was a water of separation. Having been purged with blood of sacrifice,
we must be sprinkled with water of sanctification.
4. There was an application with hyssop. Faith must receive the cleansing.
"Purge me with hyssop and I shall be cean."
5. This must cleanse our whole nature (see verse 19). There was a washing of the
whole man and his garments.
All that this type intended may be found—
In the water and the blood which flowed from the side of our Lord;
manifesting the doubly cleansing power of his sacrifice: and
In the efficacious work of the Holy Spirit.
See, O sinner, your need of cleansing before you attempt anything. Before this,
nothing you are, or have, or do, is dean before God. After this, all things shall be
holy to you.
See to this cleansing at once, and all else will follow in due course.

 120. Small Things not to be Despised
For who hath despised the day of small things? Zechariah 4:10
GREAT numbers of persons do despise "the day of small things."
If they were wise, they would not do so; for it is not wise to despise anything,
and to despise a thing because it is small is great folly.
A small thing may be greatly good, or terribly evil; and in neither case would it
be prudent to despise it.
It is usually God's way to begin his great works with a day of small things
Thus it is seen that there is nothing in the means themselves.
Thus the divine power is more fully displayed.
Thus faith is exercised, and made to learn many lessons.
Why should men despise what God ordains?
Who are those persons who dare act thus contemptuously? They are not entitled
to give themselves such airs: yet they dare to do so.
They show their contempt in various ways.
They affect pity for such feebleness (Neh. 4:2).
They decry, and find fault (1 Sam. 17:28).
They sneer, and ridicule (Matt. 8:5; Acts 17:18).
They leave alone, with silent neglect (Acts 5:8).
It is a sad pity when this contempt is poured upon a beginner in grace, for it may
cause him sad distress and discouragement.
Our object at this time is to reprove those who despise the earlier and weaker
works of grace in the soul. True it is "the day of small things;' but this is to be
rejoiced in, and is not to be despised.
Let us commune with—
I. THOSE WHO DESPISE OTHERS WHO ARE IN THE DAY OF
SMALL THINGS.
1. Do you not know that there are babes in grace, and that these are true children
of God? Do you doubt that evident fact?
2. Were you not once such little ones yourselves? If you never were, who are
you to despise your betters?
3. Were not the greatest of the saints once very feeble? Would you have acted
thus to them?
4. May not the strong be glad at times to be as sure of salvation as these little
ones? Why despise those whom you may yet envy?
5. Does not our Lord care tenderly for the lambs? (Isa. 40:11).
6. Has He not threatened all proud despisers? (Matt. 18:6).
Who then dares despise the day of small things?
Who are those who are so wicked? They are the proud, the ignorant, the
thoughtless, the unfeeling, the profane, and such like.
II. THOSE WHO DESPISE THE DAY OF SMALL THINGS IN
THEMSELVES.
l. They will frequently fail to notice and nurture thoughts and feelings which
would lead them to Christ.
2. They cannot believe that salvation can come by ordinary means, or through
their present knowledge end emotions: these are too small in their esteem, they
crave for signs and wonders.
3. Therefore they endeavor to kill their own thoughtfulness at its birth, and
quench the spark of desire before it can become a flame. Yet these despised
things might have led on to salvation.
4. If they would nurture their weak desires, and feeble resolves, and faint beliefs,
and trembling hopes, good would come of them.
5. No doubt many think ill of their own condition when God thinks well of them.
They judge that little faith, and little life, and little strength are useless; but the
Lord thinks not so.
It is wise to look away, both from small things and great things, to Jesus. Let us
see his day, and be glad (John 8:56).
Let us trust in his finished work, and rejoice in his continued work. "Rejoice, and
see the plummet in the hand of Zerubbabel" (see context).

III. THOSE WHO DO NOT DESPISE THE DAY OF SMALL THINGS.
l. Hopeful pastors. We are looking out for gracious signs, and are more apt to be
misled by our sanguine hopes than to fall into the opposite fault of despising the
day of small things.
2. Anxious parents. They long to see buds of grace in their children. The
smallest signs of spiritual life would charm them.
3. Wise soul-winners. They rejoice to see "first the blade."
4. Jesus himself. He loves the little ones (Mark 10:14).
Come ye to him, all ye trembling souls!

 121. Self or God
Speak unto all the people of the land, and to the priests, saying, When ye fasted
and mourned did ye at all fast unto me, even to me? And when ye did eat, and
when ye did drink, did not ye eat for yourselves, and drink for yourselves?
Zechariah 7:5-6
THE acceptableness of religious duties must not be taken for granted. We should
ask searching questions about them, for the Lord himself does so. It behooves
hearers to be very attentive to close personal inquiries as to their holy things.
During long years, "even those seventy years," pious observances may have been
kept up, and yet there may have been no virtue in them.
This fact makes it wise for us all to question ourselves, for we may have been
habitual religionists, and yet may also never have done any thing as "unto the
Lord;'
Two reflections rise before our mind:
I. RELIGIOUS OBSERVANCES SHOULD BE UNTO THE LORD. "Did
ye at all fast unto me, even to me?"
1. They should be attended to out of respect to his command. Ceremonies which
are not of his ordaining are mere will-worship. We partake of ordinances, not
because of custom, or church rule, but "unto the Lord" (Rom. 14:6).
2. They should be carried out with a dependence upon God's grace to make them
useful to us, for outward forms are nothing of themselves. Unless the Spirit of
God apply them to us, they are empty buckets drawn up from a dry well (John
6:63).
3. They should be fulfilled with such an eye to God as their nature and meaning
suggest: as for instance, in fasting there should be sorrow towards God for
having grieved him; and in holy feasting the joy must not be carnal, but "joy in
the Lord."
4. They should be accompanied with that spiritual understanding without which
they are mere play-acting in the sight of God. There must be the true fasting,
which is abstinence from sin; and the true feasting, which is the reception of
Christ with joy.
5. They should be attended to with a view to glorifying God in them. For this
end come we to baptism, communion, praise, etc.
If these things are not done unto the Lord, what are they but the rites of atheism?
— or a sort of witchcraft, a repetition of incantations, genuflection, and the like?
(Isa. 66:3).
II. RELIGIOUS OBSERVANCES MAY BE UNTO OURSELVES. "Did not
ye eat for yourselves, and drink for yourselves?"
They are so most clearly—
1. When the spiritual element is absent. Then even in the Sacred Supper there is
nothing more than mere eating and drinking, as in the case of the Corinthian
church. How generally have religious festivals become mere excuses for
banqueting!
2. When the ordinance is attended to because it brings personal credit. Motives
of custom, respectability, or dignity, may lead men even to the table of the Lord.
This is eating for ourselves.
3. When the outward observance is used as a means of pacifying the conscience,
and taken as a spiritual opiate. Without drawing near to God, the man feels
easier because he has performed a bit of pious ritual. This is eating and drinking
for ourselves.
4. When outward ritual is practiced in the hope that we shall be saved thereby.
The motive is religious selfishness, and the act must be unacceptable.
5. When there is no intent to please God therein: for as the intent is, such is the
act; and when there is no intent toward God, the whole matter falls short of
acceptance with God.
See how vain are the religious performances of unbelievers. Read verses 1 to 3
of this chapter.
Let us come to Jesus, who is the sum and substance of all fasts, and feasts, and
all else of right observance.
Let us live as unto the Lord (Rom. 14:8).

 122. Prisoners of Hope
As for thee also, by the blood of thy covenant I have sent forth thy prisoners out
of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope:
even today do I declare that I will render double unto thee. Zechariah 9:11-12
LET US commence our meditation with the description of our Lord which is
given us in verses 9 and 10.
Here we see his kingdom, his character, his power to save, his lowliness, the
weapons of his conquest: "speak peace unto the heathen''; and the ultimate extent
of his dominion: "to the ends of the earth?"
Because of him, and through him, there is mercy for the oppressed and troubled
ones in Zion: "as for thee also" (verse 11).
This is a wonderful text for those who are in the lowest possible state of mind.
May the Lord make it a blessing to them!
Our subjects of thought shall be:

I. CONDITION OF THE SORROWING ONES. "Prisoners in the pit wherein
is no water.
They are described as—
1. Prisoners: bound, freedom gone, unable to do as they would, in the power of
another, miserable.
2. Prisoners in a pit: escape impossible, darkness intolerable, fate unavoidable,
present discomfort terrible.
3. Prisoners in a pit wherein is no water: comfortless, and likely to perish of
thirst. They find no comfort in sin, nor indeed in anything else. They are,
however, though less comfortable, all the less likely to be drowned when there is
no water. Comfort in sin is deadly: the absence of that comfort is hopeful.
Thus are many oppressed souls helplessly in the power of despair till the Lord
comes to rescue them.

II. CAUSE OF THEIR DELIVERANCE. "I have sent forth thy prisoners?"
1. The Lord Omniscient spies them out in their dungeon, and he knows whose
prisoners they are.
2. He has the power and the right to set free prisoners. Who can shut up those
whom he delivers?
3. He sends them forth from the pit. He grants life, light, and liberty to them.
Their feet are free, and they are on free soil.
4. He sends them forth by "the blood." By the expiation made for sin before
God. By the peace created in the conscience of the penitent.
5. He sends them forth by what is called "the blood of thy covenant" — the
covenant made between Zion and her King.
Let a soul once know the blessedness of "the covenant;" and the sealing power
of "the blood;" and it is a prisoner no longer.
III. COURSE COMMENDED TO THE DELIVERED ONES. "Turn you to
the strong hold, ye prisoners of hope."
They are out of the pit of despair, but not "out of the wood" of trouble: they have
hope of salvation, but they need salvation itself.
It will be their wisdom—
1. To make hope their characteristic. When they feel like prisoners, let them
hope, and so become "prisoners of hope."
2. To make Christ their Stronghold.
3. To turn to him every day, and all the day.
4. To turn to him specially when they feel like prisoners.
When a man is freed from death and despair, he is still to come to Jesus more
and more. "To whom coming," etc. (1 Pet. 2:4).

IV. COMFORT GIVEN TO THOSE WHO TURN TO THE
STRONGHOLD. "Even today do I declare that I will render double unto thee."
1. God is speedy in his comforts to those who turn to Jesus. "Even today do I
declare."
2. God is abundant in his mercy: "I will render double unto thee."
The double of your trouble (Job 13:10).
The double of your expectation (Isa. 67:7).
The double of your attainments: "grace for grace" (John 1:16).
The double of your largest faith (Eph. 3:20).
3. God is consoling in his promise; for it is—
Plain: "I declare."
Present: "Even today do I declare."
Positive: "I declare that I will."
Personal: "I will render unto thee."
Let us glorify the Lord for lifting us out of the pit.
Let us glorify the Lord Jesus for being our Stronghold.
Let us glorify the Lord for that double portion which he allots us.

 123. Perfect Restoration
I have mercy upon them: and they shall be as though I had not cast them off: for
I am the Lord their God, and will hear them. Zechariah 10:6
THE manner in which hope can come to sinners: "I have mercy upon them."
Mercy abides in the heart of God even after the hope of it has left the human
bosom.
The token that God's mercy is coming, and that it is indeed come, is prayer.
"Behold he prayeth" is the sure indication of coming deliverance (Acts 9:11).
God had observed prayer in them, for he said, "I will hear them."
The result of mercy's coming is exceedingly delightful: "They shall be as though
I had not cast them off."
This promise may be applied:

I. IN GENERAL, TO ALL PENITENT SINNERS.
God's mercy in many ways restores men to their lost position: and in some
senses even to their pristine condition before the fall.
1. The forgiveness of sin, and justification by faith, make them as acceptable as
if they had never transgressed.
2. The renovation of nature, by the regenerating work of the Holy Ghost, creates
in them as pure an inner life as Adam ever had.
3. Restoration to paradise. Even now we dwell with God in a blessed state, for
the Lord hath raised us to the heavenlies in Christ.
4. Redemption from the curse. The curse is clean gone forever, through him who
was made a curse for us (Gal. 3:13) The anger of God is removed from us
forever.
5. Engagement in service. We are honorably employed, and could not have been
more so had we never sinned.
6. Communion with God. This we enjoy as truly as unfallen humanity could
have done. Indeed, the Spirit of God dwells in the regenerate, and this is not said
of Adam.
7. Eternal life. We are preserved from penal death. As Jesus lives so must we
(John 14:19). There is no fear that we shall eat and die, for the Lord has given us
eternal life, and we shall never perish (John 10:28).
The further working out of the likeness between the state of the saved and that of
Adam in the garden, may be made highly instructive.

II. IN PARTICULAR, TO PENITENT BACKSLIDERS. Only return unto
God, and live in his fear, and you shall enjoy all the blessedness of your best
spiritual state.
You shall again enjoy—
1. The complete removal of your guilt, and shall have no more consciousness of
sin; thus shall you return to rest of soul.
2. Renewed joy, as in the days of your first love.
3. Restored purity of heart, as in the times before you wandered.
4. Fresh communion with God, and guidance from his Holy Spirit. Is not this
your cry, "Take not thy Holy Spirit from me?" (Ps. 51:11)
5. New usefulness. You shall teach transgressors the pardoning ways of Jehovah
(Ps. 51:13 ).
6. Restoration to the church, from which you may have been excluded. Your
brethren will rejoice over you, and so will your God.
7. Future upholding. You shall watch against temptation all the more earnestly,
and so you shall stand the more firmly through grace. God can make use of your
unhappy fall to teach you many precious lessons.
Suppose this invitation to turn unto the Lord should be refused—
It will be a wanton rejection of generous love.
There can never be a fairer offer.
This will increase the uneasiness of a guilty conscience.
This will lead to the fear that the refuser is not one of the Lord's chosen.
But we hope better things of you, and things which accompany salvation, though
we thus speak. We are jealous lest you miss the day of grace.
At once confess your sin, and humbly plead the word of the Lord, "I have mercy
upon them."
Then cry out in prayer, for it is written, "I will hear them."
Then, in faith in the name of Jesus, hang upon the promise, "They shall be as
though I had not cast them off."
By the mercy of God, we entreat you to seek his face at once, with true heart,
and resolute importunity.
 124. Spiritual Convalescence
And I will strengthen them in them in the Lord; and they shall walk up and down
in his name, saith the Lord. Zechariah 10:12
ENLARGE upon the reference of the text and of the whole chapter to the Lord's
ancient people, the Jews.
They are so much forgotten, and so often persecuted, and so generally despised,
that we do well to think upon the prophecies of a glorious future, which the Lord
God has spoken concerning them.
But the heritage of the natural and typical Israel belongs, in its spiritual meaning,
to the spiritual Israel; and this promise is ours.
To those who lament their weakness the promise of the text is peculiarly
cheering.

I. DIVINE STRENGTHENING PROMISED. "I will strengthen them in the
Lord."
1. It is painfully needed. We are naturally weak as water.
After soul-sickness we are sadly feeble.
In the presence of great labors we feel our weakness.
We want strength for watching, walking, working, and warring.
2. It is freely promised. See also verse 6.
Justice might have left us to ourselves.
Tender love observes our need.
Infinite power abundantly supplies it.
3. It is divinely bestowed: "I will strengthen them." Hence it is—
Certain in accomplishment.
Honorable in reception. How ennobling to receive strength immediately
from the Lord Jehovah!
Unlimited in communication, if we have but faith to receive it.
4. It is gradually received. We go from strength to strength.
By use of the means of grace: prayer, communion with God, spiritual
exercise, experience, etc.
By the silent operations of the Holy Ghost.
By the growth of each holy grace, and the increase of life within.
5. It is delightfully perceived.
An excellent illustration is that of a sick man recovering strength. As in his case,
so in ours:
 Appetite returns: we relish the Word.
Difficulties vanish: burdens grow light, etc.
Employment is desired: strength pines for exercise.
Expansive views are obtained. We walk abroad with delight, and leave
the narrow chamber in which a sickly soul is shut up.
Pleasure is enjoyed, and gratitude is excited.
6. It is sufficiently continued.
God continues to strengthen us day by day.
He increases our strength as it is required.
He makes his strength more and more apparent in our weakness, till we
know no power but his.
II. CHRISTIAN ACTIVITY PREDICTED. "They shall walk up and down in
his name."
1. They shall enjoy ease — implied in walking up and down.
2. They shall possess freedom: it is the gait of liberty.
3. They shall be active for the Lord, in varied forms of service.
4. They shall persevere in such activity, walking up and down; and evermore
crying joyously, "Onward and Upward?
5. They shall consecrate that activity with care: "they shall walk in his name" —
doing all in the name of the Lord Jesus.
Sick souls shall exhibit the activities of convalescence when the Lord imparts
strength to them. Those who are recovering from sickness know how happy such
a condition usually is.
III. BOTH BLESSINGS GUARANTEED.
1. Here is the divine "I will" of omnipotent grace.
2. Here is the divine "they shall" of consecrated free-agency.
3. Here is the divine "saith the Lord" of infallible faithfulness. All these united
make our text a glorious one.
Are you sick, sorry, weak? This sacred text is for you.
See where your strength lieth! Look to the Strong for strength.
Believe in Jesus to obtain it! He is ready to bestow it.
When you have it — use it abundantly! Help the weak, bear the burdens of
others, serve the Lord with gladness, and glorify God.
 125. Mourning at the Cross
And I will pour upon the house of David, and upon the inhabitants of Jerusalem,
the spirit of grace and of supplications: and they shall look upon me whom they
have pierced, and they shall mourn for him, as one mourneth for his only son,
and shall be in bitterness for him, as one that is in bitterness for his firstborn.
Zechariah 12:10
NOTE the remarkable change of persons: "look upon me" and "mourn for him:'
Such changes indicate unity and distinctness; and afford us a hint as to the Unity
of the Godhead, and the Trinity of the Persons.
He who speaks is Jehovah, "which stretcheth forth the heavens" (see verse 1),
and yet he says "me, whom they have pierced."
It is Jehovah-Jesus who is pierced, and pours out the Spirit of grace.
It is a marvel that Jesus should be crucified when the Jewish law required
stoning; and that, when crucified, the Roman soldier, though ignorant of the
prophecy, should pierce him with his spear.
The conversion of the Jews is here promised: they will be converted to a
crucified Christ.
They, by their unbelief and hatred, were guilty of his death: let us pray that they
may be saved by it right speedily.
Our text reveals their way of repentance, and this must also be ours. Evangelical
sorrow for sin is to be our subject at this time. We shall remark that:
I. IT IS CREATED BY THE HOLY SPIRIT. "I will pour upon the house of
David and upon the inhabitants of Jerusalem, the spirit of grace and of
supplications."
1. It is not produced by mere conscience, nor by terror, nor by the use of a form
of penitence; muchless by music, pictures, etc.
2. It comes as a gift of grace: "I will pour:" The understanding is enlightened, the
heart renewed, etc., by a distinct act of the Spirit of God, sent forth by the
Father.
3. It is attended by prayer: "grace and of supplications:' In this differing from
remorse, which never prays.
4. It is continuous, for it comes with abiding things, such as the fountain opened
(see next chapter); and it flows from an abiding source, for the Spirit of grace
and of supplications abides in the saints.
II. IT IS CAUSED BY LOOKING TO JESUS. "They shall look upon me,
whom they have pierced."
It cannot, therefore, prepare for that look: we look to Jesus as we are, and the
look makes penitents of us.
1. We see the horrible hatred which sin bears toward purity, for it slew the Holy
One, and that when he was arrayed in the most lovely and attractive form.
2. We see its ingratitude to love. Sin repays infinite compassion with inveterate
hate, and therefore crucifies Jesus.
3. We see its abhorrence of God. It would slay him if it could, and it did so in
effect. Sin is Deicidal in intent and tendency.
4. We see that such is the terrible guilt of our sin that nothing but an infinite
sacrifice could atone for it.
5. We see that we have entered into the sin of Calvary by our conduct towards
the Lord Jesus in our rejecting and resisting him and his cause! We have
repeated the crime of the cross.
III. IT IS THE CHIEF OF SORROWS. "They shall mourn for him, as one
mourneth for his only son."
1. Comparable to a terrible parental agony, for an only son, or for a first-born
child: both very special sources of grief.
2. Comparable also to the national mourning for Josiah (see verse 11). Never
nation sustained greater loss than Judah when it lost Josiah, and the people
showed it by the national lamentation. Such is a penitent's sorrow at the death of
Jesus.
3. It is personal and private (see verses 12-14).
4. It is spreading and social. "The land shall mourn" (verse 13).
IV. IT IS NOT IN ITSELF THE CLEANSING FOR SIN.
By it we confess the crime, but cannot thereby remove it. Conviction is a glass to
show our spots, not a bath to cleanse them.
1. It acknowledges our need of the fountain; but it is not itself a fountain of
cleansing.
2. It goes with the saving look to Jesus, but it is no rival to it.
3. It leads away from self, and even from its own self.
4. It leads to Jesus: we mourn for him; and this linking us with Jesus is most
operative upon our hearts.
Come, bleeding heart, and look to Jesus for healing!
Come, hard heart, and look to Jesus for brokenness!
Come, careless heart, for tile sight of Jesus may arrest even thee!


 126. The Bitterness of the Cross
They shall be in bitterness for him. Zechariah 12:10
For variety, we add a second outline on the same text.
WHEN the Jews receive Jesus as Messiah, they shall look upon him as pierced
and slain: and the first result will be bitter repentance. It is the same with us. Of
all sights, a sight of Jesus crucified is the sweetest; but at the same time it causes
bitterness.
I. OUR FIRST SIGHT OF CHRIST BRINGS BITTERNESS.
1. For not having known his preciousness before. What a loss!
2. For having slighted such love so long. What crime upon crime!
3. From fear lest he should not be ours after all. This causes a bitter pang, an
anxious grief of soul.
4. Sin, its greatness, and its effects, are seen in his cruel death; and this makes us
deplore our guilt, and his woes.
5. The wrath of God, its justice and terribleness, are also seen at the cross, and
we tremble.
6. Dread of never being forgiven, and a sense that we can never forgive
ourselves, are mingled in one bitter draught.

II. OUR CONTINUED SIGHT OF CHRIST WORKS IN US
THROUGHOUT LIFE A MEASURE OF THE SAME BITTERNESS.
1. His great love, when better known, brings deeper grief for sin.
2. It inspires a direr dread of grieving him.
3. It creates a deeper regret for our present unworthiness.
4. It inspires a greater horror at man's rejection of him, while we see thousands
around us perishing by that madness.
5. It promotes a more overwhelming sympathy with Jesus in his striving against
the evil which he died to destroy.

III. THIS BITTERNESS HAS MOST GRACIOUS EFFECTS.
1. It works great hatred of sin, and a tender and careful avoiding of it.
2. It makes Christ very sweet.
3. It makes worldly joys and temptations tasteless.
4. It removes the bitterness of affliction, pain, and death.
5. It prevents the sinful bitterness of anger, etc., at persecution.
6. It has an unutterable sweetness in it. We come to relish repentance, and to feel
a pleasure in lowly grief for Jesus.
 127. Apart
And the land shall mourn, every family apart; the family of the house of David
apart, and their wives apart; the family of the house of Nathan apart, and their
wives apart; The family of the house of Levi apart, and their wives apart; the
family of Shimei apart, and their wives apart; All the families that remain, every
family apart, and their wives apart. Zechariah 12:12-14
TRUE repentance is attended with mourning It may not in itself be sorrow, but a
repentance which did not include sorrow for sin would be a mere presence. It is a
change of mind, and that change involves sorrow for the past.
We have need to stand in doubt of that repentance which hath no tear in its eye,
no mourning in its heart.
Even when Christ is clearly seen, and pardon is enjoyed, mourning for sin does
not cease; say rather, it is both deepened and purified.
This mourning has one special characteristic that it is personal, the act of each
individual, and the act of the individual apart from any of his fellows. Its
watchword is "apart."
I. THE INDIVIDUALIZING EFFECT OF SORROW FOR SIN. Observe
the man, times in which we here have the word "apart."
1. It is seen even when that mourning is universal. "The land shall mourn, every
family apart." The widest spread of grace will not diminish its power over each
separate person.
2. It will be seen in the separation of one family from another when the
mourning is common, and most families repent. How much more when only a
few households worship God!
3. It is seen in the distinction between family and family even when both fear the
Lord. Each family has its peculiar sin, and a speciality must be made in the
confession of each one.
The royal family: or rich: influential: "the family of the house of David
apart."
The prophet's family: the family at the manse: "the family of the house
of Nathan apart."
The priest's family: the family of the church-officer, or the teacher, etc.:
"the family of the house of Levi apart:"
The ordinary family: the household of the trader, workman, etc.: "the
family of Shimei apart."
Each family has its neglected duties, evil habits, differences, unconverted
members, besetments, etc.
4. It is seen in the individualizing of those nearest akin: "and their wives apart."
These are one flesh; but when their hearts are made flesh, each one mourns
alone.
Common sin in husbands and wives should be mourned in common; holy joy,
and holy grief, and much of devotion should be united; but in seeking the Lord
by repentance each one must come alone.
This personality of holy grief has been stigmatized as morbid, self-conscious,
and selfish; but those who thus speak are strangers to spiritual facts, and cavil for
the mere sake of caviling.
II. HOW DOES THIS INDIVIDUALITY SHOW ITSELF?
Of course, from the nature of things, it differs in each case, but—
1. Each individual sees most his own sin: he is alone as to character.
2. Each individual desires to be alone as to place. No matter where, whether at
the bedside, or in the field, or in the barn: but solitude is desired, and must be
obtained.
3. Each individual has his own time. At once the penitent must mourn, whether it
be morning, noon, or night: he cannot be timed by regulation.
4. Each individual has his own manner. Some are silent; others cry aloud. One
weeps, another cannot literally do so, and is all the more sad. One feels broken in
heart, another laments his hardness, etc.
5. Each individual has his own secret. None can enter into it even if they would
do so. Each mourner has a secret hidden away in his own soul, and he cannot
reveal it to men.
III. HOW DO WE ACCOUNT FOR THIS INDIVIDUALITY?
1. In part it is accounted for by a natural and justifiable shame, which prevents
our confessing all our sins before another.
2. The heart desires to come to God himself, and the presence of a third person
would be an interruption.
3. The man is conscious that his guilt was all his own, and as he disassociates
everyone else from it, he instinctively comes to God apart, and solely on his own
account.
4. This is the sign of sincerity. Sham piety talks about religion as, national, and
delights to display itself in the assembly, or in the street; true godliness is of the
heart, and being "in spirit and in truth," it is deeply personal.
5. This is the mark of spiritual life with its individual emotions, needs, struggles,
desires, regrets, confessions, etc. No two living men are quite alike outwardly,
and certainly none are so inwardly: therefore, before the Lord they must exhibit
a separate personal existence.
Practice much self-examination; minute, and searching.
Realize the fact that you must die apart, and, in a sense, be judged, and
sentenced apart. Never forget your own individuality. You must have Christ for
yourself, and be born again yourself, or you are lost.
Go forth and bless all the world when you are yourself prepared for such work.
Light your own torch, or you cannot enlighten others. There is no selfishness in
seeking to be made unselfish, and that is what grace alone can do for you.

 128. Love Questioned and Vindicated
I have loved you, saith the Lord, Yet ye say, Wherein hast thou loved us?
Malachi 1:2
ISRAEL under Malachi was in a captious, querulous condition; his brief
prophecy is full of unbelieving questions, in which man seems bent upon having
the last word with God.
The text might be treated as bearing upon our own favored nation, for God has
been very gracious to Britain, and Britain is sadly ungrateful.
We prefer to consider Israel as the type of the election of grace.
It occurs even to the chosen, when grace runs low, to fall into an ill humor, and
to appear beaten down, depressed, and full of sullen unbelief. This is a very
wretched state of affairs.
With this state of heart we deal.

I. GOD'S LOVE DECLARED. "I have loved you, saith the Lord."
To every believer the special love of God is declared in the Scriptures, and to
that love the text refers. This is clear if we observe the words, which follow:—
"Was not Esau Jacob's brother? saith the Lord: yet I loved Jacob, and I hated
Esau." This is the precise language used by Paul when speaking of the election
of grace (Rom. 9:13).
To every believer this love has been shown in—
1. Election in Christ Jesus from of old.
2. Covenant engagements made by Christ on his behalf.
3. Accomplished Redemption by the Lord Jesus.
4. Regeneration and the gift of eternal life in Christ Jesus.
5. Pardon of sin, justification by faith, adoption, sanctification, etc.
6. Preservation to this hour, and promise for all future time.
This is a scanty list of the ways by which the Lord has said to each regenerate
soul, "I have loved you."
Do we not remember times of love when this was personally sealed upon our
hearts by the Holy Spirit?
Even now the Lord speaks thus to his redeemed by his Word, and by his Spirit.
Do they not hear it? Are they not touched with so gracious and condescending an
avowal of love?
II. GOD'S LOVE QUESTIONED. "Yet ye say, Wherein hast thou loved us?"
This is a shocking and disgraceful thing; but, alas, it indicates a condition of
heart which has been seen far too frequently.
Such a question has been asked—
1. Under great afflictions in which there seemed no relief. Petulantly the
sorrowing one has questioned divine love.
2. In sight of the prosperous wicked in their day of pride many a poor despised
believer has rashly doubted the special love of God.
3. In times of grievous doubt as to one's personal salvation, and under heavy
temptations of Satan, the same doubt has arisen.
4. Alas, this has also happened when, immersed in worldliness, the man for the
time has lost all sight and sense of spiritual things, and has treated distinguishing
love as though it were a fiction!
This is a grievous wounding of the Lord of love.
It pours despite upon amazing mercy.
It exposes the questioner to fearful peril.

III. GOD'S LOVE CONSIDERED.
When we solemnly turn, and meditate upon these things, we see—
1. Love lamenting. Is God to be thus treated? Shall he mournfully cry, "I have
loved you. Yet ye say, Wherein hast thou loved us?"
2. Love entreating. Does not each accent say, "Return to me"?
3. Love abounding. Our question shames us. God loves us in ten thousand ways;
loves us so as to be patient even when we wickedly question his love.
4. Love conquering. We bow at Jehovah's feet with shame, and yield our heart's
best love in return for his love.
Come, ye cast down ones, leave your sullen questionings!
Run into his arms, and receive the quietus of all your fears.
 129. Sunshine
But unto you that fear my name shall the Sun of righteousness arise with healing
in his wings; and ye shall go forth, and grow up as calves of the stall. Malachi
4:2
THERE is one grand distinction among men — "him that serveth God, and him
that serveth him not." See last verse of previous chapter.
Fearing God is the mark which distinguishes man from man far more than
wealth, rank, or nationality.
The coming of Christ is a calamity or a blessing to men according to their
character.
What a change of figures! To the wicked, '"an oven"! (see verse 1). To God
fearing men, a "Sun"!
Our text was fulfilled at our Lord's first coming.
It awaits a far larger fulfillment at his second coming.
It is always true as a general principle, and it is felt to be true when the Lord
Jesus spiritually draws near to his people.
I. LET US THINK OF OUR LORD AS THE SUN.
l. He is the center of the whole system of grace.
2. He is to us the Grand Attraction, and Holdfast, keeping us in our places, as the
sun keeps the planets in their orbits.
3. He is the source of all good. His beams are righteousness: all that emanates
from him is good: all good emanates from him; even as all light and heat come,
directly or indirectly, from the sun.
4. He is without variableness or shadow of turning (James 1:17). In himself he is
forever the same, shining on without ceasing.
5. To us he has his risings, and his settings. If for a while we are in the shade, let
us look for his arising.
6. To those who fear him not he never rises, for they are blind, and know no day,
and see no light.
What the world would be without the sun, that should we be without our Lord.
Can we conceive the gloom, the death, etc.?
II. LET US ENJOY THE BLESSINGS WHICH HE SCATTERS.
1. What light of knowledge, what warmth of love, what radiance of joy we
receive from him! Let us walk in it.
2. What health he gives! Healing for the sick, health for the strong.
Every sunbeam is medicinal, every word of Christ is life.
The earlier we come to Christ the better: his rising is attended with
sparkling dews of joy.
The more we commune with him the better: let us bask in the sunlight.
3. What liberty he brings! "Ye shall go forth."
When the sun has reached a certain point in his annual course, the cattle which
have been stalled are led forth to the mountain pastures; so the Lord
Jesus sets his people free, and they go forth—
To enjoy spiritual privileges.
To perform spiritual duties.
To reach spiritual attainments.
To carry abroad spiritual influences.
4. What growth he fosters!— "and grow up as calves of the stall."
When the Lord Jesus is with his people—
They are abundantly fed.
They are comfortably housed.
They are regularly tended.
They advance rapidly to maturity.
A heart which communes with Jesus possesses a freshness of youth, an ease of
life, and other advantages, which admirably fulfill the comparison of "calves of
the stall."
As all this comes of fearing the Lord, let us be diligent in worship, careful in
obedience, and reverent in spirit.
As all this comes through our Lord Jesus, let us abide under his sweet influences,
and never move out of his sunshine into that far off country, where the Arctic
winter is never cheered by the Sun of righteousness.
We have not to make a Sun, or move the Sun, or buy the Sun; but only to step
into the free and blessed sunshine. Why do we hesitate?
Why do we not by faith pass from darkness into his marvelous light?
 130. Sonship Questioned
If thou be the Son of God. Matthew 4:3
There is no sin in being tempted; for the perfect Jesus "was in all points tempted
like as we are" (Heb. 4:15).
Temptation does not necessitate sinning; for of Jesus, when tempted, we read,
"yet without sin."
Not even the worst forms of it involve sin: for Jesus endured without sin the
subtlest of temptations, from the evil one himself.
It may be needful for us to be tempted—
For test. Sincerity, faith, love, patience, are thus put to proof.
For growth. Temptation develops and increases our graces.
For usefulness. We become able to comfort and warn others.
For victory. How glorious to overcome the arch-enemy!
For God’s glory. He vanquishes Satan by feeble men.
Solitude will not prevent temptation.
It may even aid it. Jesus was tempted in the wilderness.
Nor will fasting and prayer always keep off the tempter; for these had
been fully used by our Lord.
Satan knows how to write prefaces: our text is one.
He began the whole series of his temptations by a doubt cast upon our
Lord's Sonship, and a crafty quotation from Scripture.
He caught up the echo of the Father's word at our Lord's baptism and
began tempting where heavenly witness ended.
He knew how to discharge a double-shotted temptation, and at once to
suggest doubt and rebellion; this was such: "If thou be the Son of God,
command," etc.
I. THE TEMPTER ASSAILS WITH AN "IF"
1. Not with point-blank denial. That would be too startling. Doubt serves the
Satanic purpose better than heresy.
2. He grafts his "if" on a holy thing. He makes the doubt look like holy anxiety
concerning divine Sonship.
3. He ifs a plain Scripture. "Thou art my Son" (Ps. 2:7).
4. He ifs a former manifestation. At his baptism God said, "This is my beloved
Son. " Satan contradicts our spiritual experience.
5. He ifs a whole life. From the first Jesus had been about his Father's business;
yet after thirty years his Sonship is questioned.
6. He ifs inner consciousness. Our Lord knew that he was the Father's Son; but
the evil one is daring.
7. He ifs a perfect character. Well may he question us, whose faults are so many.

II. THE TEMPTER AIMS THE "IF" AT A VITAL PART.
1. At our sonship.
In our Lord's case he attacks his human and divine Sonship.
In our case he would make us doubt our regeneration.
2. At our childlike spirit. He tempts us to cater for ourselves. "Command that
these stones be made bread. "
3. At our Father's honor. He tempts us to doubt our Father's providence and to
blame him for letting us hunger.
4. At our comfort and strength as members of the heavenly family.
By robbing us of our sonship, he would leave us orphans, and
consequently naked, poor, and miserable.
Thus he would have us hindered in prayer. How could we say, "Our
Father" if we doubted our sonship (Matt. 6:9)?
Thus he would destroy patience. How can we say, "Father, thy will be
done," if we are not his sons (Luke 22:4)?
Thus he would lay us open to the next shot, whatever that might be.
Doubt of sonship leaves us naked to the enemy.
III. THE TEMPTER SUPPORTS THAT "IF" WITH CIRCUMSTANCES.
1. You are alone. Would a Father desert his Child?
2. You are in a desert. Is this the place for God's Heir?
3. You are with the wild beasts. Wretched company for a Son of God!
4. You are hungry. How can a loving Father let his perfect Son hunger?
Put all these together, and the tempter's question comes home with awful force to
one who is hungry, and alone.
When we see others thus tried, do we think them brethren? Do we not question
their sonship, as Job's friends questioned him? What wonder if we question
ourselves!
IV. WHEN OVERCOME, THE TEMPTER'S "IF" IS HELPFUL.
1. As coming from Satan, it is a certificate of our true descent.
He only questions truth: therefore we are true sons.
He only leads sons to doubt their sonship; therefore we are sons.
2. As overcome, it may be a quietus to the enemy for years.
It takes the sting out of manis questionings and suspicions; for if we
have answered the devil himself we do not fear men.
It puts a sweetness into all future enjoyment of OUR FATHER.
3. As past, it is usually the prelude to angels coming and ministering to us, as in
our Lord's case. No calm is so deep as that which follows a great storm (Mark
4:39).
Friend, are you in such relation to God that it would be worth Satan's while to
raise this question with you?
Those who are not heirs of God are heirs of wrath.
 131. The Making of Men-catchers
And he saith unto them, follow me, and I will make you fishers of men. Matthew
4:19
CONVERSION is most fully displayed when it leads converts to seek the
conversion of others: we most truly follow Christ when we become fishers of
men.
The great question is not so much what we are naturally, as what Jesus makes us
by his grace: whoever we may be of ourselves, we can, by following Jesus, be
made useful in his kingdom.
Our desire should be to be men-catchers; and the way to attain to that sacred art
is to be ourselves thoroughly captured by the great Head of the College of
Fishermen. When Jesus draws us we shall draw men.
I. SOMETHING TO BE DONE BY US. "Follow me."
1. We must be separated to him, that we may pursue his object.
We cannot follow him unless we leave others (Matt. 6:4).
We must belong to him, that his design may be our design.
2. We must abide with him, that we may catch his spirit.
The closer our communion with Christ, the greater our power with souls. Near
following means full fellowship.
3. We must obey him, that we may learn his method.
Teach what he taught (Matt. 28:20).
Teach as he taught (Matt. 11:29; 1 Thess. 2:7).
Teach such as he taught, namely, the poor, the base, children, etc.
4. We must believe him, that we may believe true doctrine.
Christ's own teaching catches men; let us repeat it.
Faith in Jesus on our part is a great force to beget faith.
5. We must copy his life, that we may win his blessing from God; for God
blesses those who are like his Son.

II. SOMETHING TO BE DONE BY HIM. "I will make you."
Our following Jesus secures our education for soul-winning.
1. By our following Jesus he works conviction and conversion in men; he uses
our example as a means to this end.
2. By our discipleship the Lord makes us fit to be used.
True soul-winners are not self-made, but Christ-made.
The making of men-catchers is a high form of creation.
3. By our personal experience in following Jesus he instructs us till we become
proficient in the holy art of soul-winning.
4. By inward monitions he guides us what, when, and where to speak.
These must be followed up carefully if we would win men.
5. By his Spirit he qualifies us to reach men.
The Spirit comes to us by our keeping close to Christ.
6. By his secret working on men's hearts he speeds us in our work.
He makes us true fishers by inclining men to enter the gospel net.
III. A FIGURE INSTRUCTING US. "Fishers of men. " The man who saves
souls is like a fisher upon the sea.
1. A fisher is dependent and trustful.
2. He is diligent and persevering.
3. He is intelligent and watchful.
4. He is laborious and self-denying.
5. He is daring, and is not afraid to venture upon a dangerous sea.
6. He is successful. He is no fisher who never catches anything.
See the ordination of successful ministers. They are made, not born: made by
God, and not by mere human training.
See how we can partake in the Lord's work, and be specimens of his
workmanship: "Follow me, and I will make you."

 132. The Disowned
Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of
heaven; but he that doeth the will of my Father which is in heaven. Many will
say to me in that day, Lord, Lord, have we not prophesied in thy name? And in
thy name have cast out devils? And in thy name done many wonderful works?
And then will I profess unto them, I never knew you: depart from me, ye that
work iniquity. Matthew 7:21-23
ONE of the best tests of everything is how it will appear in the moment of death,
in the morning of resurrection, and at the day of judgment. Our Lord gives us a
picture of persons as they will appear "in that day."
Riches, honors, pleasures, successes, self-congratulations, etc., should all be set
in the light of "that day."
This test should especially be applied to all religious professions and exercises;
for "that day" will try these things as with fire.
The persons here depicted in judgment-light were not gross and open sinners;
but externally they were excellent.

I. THEY WENT A LONG WAY IN RELIGION.
1. They made an open profession. They said, "Lord, Lord."
2. They undertook Christian service, and that of a high class: they habitually
prophesied and worked miracles.
3. They had obtained remarkable success.
Devils had owned their power.
4. They were noted for their practical energy.
They had done many wonders: they were active in many ways.
They had done wonders. Astonished everybody.
5. They were diligently orthodox.
They did everything in the name of Christ. The words "Thy name" are
mentioned three times.
II. THEY KEPT IT UP A LONG WHILE.
1. They were not silenced by men.
No one discovered their falsehood, or detected their inconsistency.
2. They were not openly disowned by the Lord himself during life.
3. They were not made a laughing-stock by being left to use the holy name
without result (Acts 19:13-17). Devils were cast out.
4. They expected to enter the Kingdom, and they clung to that false hope to the
last. They dared to say, "Lord, Lord," to Christ himself, at the last.

III. THEY WERE FATALLY MISTAKEN.
1. Their tongue was belied by their hand They said, "Lord, Lord," but did not do
the will of the Father.
2. They used the name which is named by disciples, but did not possess the
nature of obedient servants (Luke 6:46).
3. They prophesied, but did not pray.
4. They cast out devils, but the devil was not cast out of them.
5. They attended to marvels, but not to essentials.
6. They wrought wonders, but were also workers of iniquity.

IV. THEY FOUND IT OUT IN A TERRIBLE WAY.
They had the information from the mouth of him whom they called Lord.
Here let us carefully notice:
1. The solemnity of what he said. "I never knew you. " He had been omitted
from their religion. What an oversight!
2. The terror of what it implied: they must depart from all hope, and continue for
ever to depart.
3. The awful truth of what he said. They were utter strangers to his heart. He had
not chosen them, nor communed with them, nor approved them, nor cared for
them.
4. The solemn fixedness of what he said. His sentence would never be recalled,
altered, or ended. It stood, "depart from me."
Brethren, the Lord cannot say to some of us that he does not know us, for he has
often heard our voices, and answered our requests.
He has known us—
In repentance, seeking mercy, and receiving it.
In gratitude, blessing his gracious name.
In adversity, looking for his aid, and enjoying it.
In reproach, owning his cause under ridicule.
In difficulty, seeking help and safety under his wing.
In love, enjoying happy fellowship with him.
In these and many other ways he knows us.
Professors, does Jesus know you? The church knows you, the school knows you,
the world knows you; does Jesus know you?
Come unto him, ye strangers, and find eternal life in him
 133. Thy Word Suffices Me
And Jesus saith unto him, I will come and heal him. Matthew 8:7
Say in a word, and my servant shall be healed. —Luke 7:7
THE centurion who cared for the religious welfare of the people, and built them
a synagogue, had also a heart of compassion for the sick.
It is well when public generosity is sustained by domestic kindness.
This servant was his boy, and perhaps his slave; but he was dear to him. A good
master makes a good servant.
It is well when all ranks are united in sympathy: captain and page are here united
in affection.
The master showed his affection by seeking help. Heart and hand should go
together. Let us not love in word only.
It is well that the followers of Jesus should be ready to help all sick folk; and that
healing should be still associated with prayer to Jesus.
Mark the growing manifest faith of the centurion, and the growing manifestation
of Jesus.
Centurion sends elders with request to "come and heal. " Jesus will
come and heal.
Centurion comes himself asking for "a word. " Jesus gives the word, and
the deed is done.
We see in this passage a miracle in the physical world, and are thereby taught
what our Lord Jesus can do in the spiritual world.
Let us imitate the centurion in seeking to Jesus about others.
We learn from the narrative:

I. THE PERFECT READINESS OF CHRIST.
1. He did not debate with the elders of the Jews, and show the weakness of their
plea: "He was worthy" (Luke 7:4-5).
2. He cheerfully granted their request, although it was needless for him to come.
"Then Jesus went with them" (Luke 7:6).
3. He did not raise a question about the change which the centurion proposed,
although he was already on the road (Luke 7:6).
4. He did not suspect the good man's motive, as some might have done. He read
his heart, and saw his true humility.
5. He did not demur to the comparison of himself to a petty officer. Our Lord is
never captious; but takes our meaning.
6. He promptly accepted the prayer and the faith of the centurion, save the boon,
and gave it as desired.
Our Lord's love to sinners, his forgetfulness of self, his willingness to please us,
and his eagerness to fulfill his own mission, should encourage us in prayer to
him for ourselves and others.
II. THE CONSCIOUS ABILITY Of CHRIST.
l. He is not puzzled with the case. It was singular for the servant to be at once
paralyzed and tormented; but whatever the disease may be, the Lord says, "I will
come and heal him. "
2. He is not put in doubt by the extreme danger of the servant. No, he will come
to him, though he hears that he is stricken down. and is utterly prostrate.
3. He speaks of healing as a matter of course.
His coming will ensure the cure: "come and heal."
4. He treats the method of procedure as of no consequence.
He will come or he will not come, but will "say in a word"; yet the result
will be the same.
5. He wonders more at the centurion's faith than at the cure. Omnipotent grace
moves with majestic ease. We are worried and fretted, but the Lord is not. Let us
thus be encouraged to hope.

III. THE ABIDING METHOD OF CHRIST.
He is accustomed to heal by his Word through faith; Signs and wonders are
temporary, and answer a purpose for an occasion; but both faith and the Word of
the Lord are matters for all time.
Our Lord did not in the case before us put in a personal appearance, but spoke,
and it was done; and this he does in our own day.
1. This is coming back to the original form of working in creation.
It is apparently a greater miracle than working by visible presence; at
any rate, the means are less seen.
2. This method suits true humility. We do not demand signs and wonders; the
Word is enough for us (Luke 7:7).
3. This pleases great faith; for the Word is faith's chosen manifestation of God. It
rejoices more in the Word than in all things visible (Ps. 119:162).
4. This is perfectly reasonable. Should not a word of command from God be
enough? Mark the centurion's reasoning (Matt. 8:9).
5. This is sure to succeed. Who can resist the divine fiat? In our own case, all we
need is a word from the, Lord.
6. This must be confidently relied on for others. Let us use the Word, and pray
the Lord to make it his own word.
Henceforth, let us go forward in his name, relying upon his Word!

 134. A Man Named Matthew
And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at
the receipt of custom: and he saith unto him, follow me. And he arose, and
followed him. Matthew 9:9
MATTHEW is here writing about himself. Note his modesty in the expression "a
man, named Matthew," and in his omission of the fact that the feast mentioned in
verse 10 was held in his own house. The story is placed immediately after a
miracle, as if to hint that Matthew's conversion was a miracle.
There are points of similarity between the miracle and the conversion.
Matthew was spiritually palsied by his sins, and his money-making; hence he
needed the divine command, "Arise, and walk."
There may be points of likeness also between Matthew's personal story and our
own. These may be profitably considered.
I. HIS CALL SEEMED ACCIDENTAL AND UNLIKELY.
Jesus had often been at Capernaum, which he had selected to be "his
own city"; and yet Matthew remained unsaved. Was it likely that he
would now be called? Had not his day of grace closed?
Jesus was about other business; for we read, "as Jesus passed forth from
thence." Would he now be likely to call Matthew?
Jesus left many other persons uncalled; was it not highly probable that
the tax-gatherer would be passed by?
Yet Jesus called to himself this "man, named Matthew," while many
another man had no such special call.
"He saw a man, named Matthew," for he foresaw him.
He knew him, for he foreknew him.
In all which there is a parallel between Matthew and ourselves.

II. HIS CALL WAS ALTOGETHER UNTHOUGHT OF AND
UNSOUGHT.
1. He was in a degrading business. None but the lowest of the Jews would care
to gather taxes for the Roman conqueror. His discipleship would bring no honor
to the Lord Jesus.
2. He was in an ensnaring business. The publicans usually made a personal profit
by extorting more than was due. He was not paying away, but sitting "at the
receipt of custom; and this is a pleasing exercise. " Money is bird-lime to the
soul.
3. He would not have dared to follow Jesus even if he had wished to do so. He
felt himself to be too unworthy.
4. He would have been repulsed by the other disciples had he proposed to come
without the Lord's open invitation.
5. He made no sign in the direction of Jesus. No prayer was offered by him, nor
wish expressed towards better things.
The call was of pure grace, as it is written, "I am found of them that sought me
not."

III. HIS CALL WAS GIVEN BY THE LORD, WITH FULL
KNOWLEDGE OF HIM.
Jesus "saw a man, named Matthew," and called him.
1. He saw all the evil that had been in him, and was yet there.
2. He saw his adaptation for holy service, as a recorder and penman.
3. He saw all that he meant to make of him.
4. He saw in him his chosen, his redeemed, his convert, his disciple, his apostle,
his biographer.
The Lord calls as he pleases, but he sees what he is doing. Sovereignty is not
blind; but acts with boundless wisdom.

IV. HIS CALL WAS GRACIOUSLY CONDESCENDING.
The Lord called "a man, named Matthew,"—that was his best.
He was a publican—that may not have been his worst.
He allowed such a sinner to be his personal attendant; yea, called him to
that honor, saying; "Follow me"
He allowed him to do this immediately, without putting him into
quarantine. He was to follow the Lord there and then.
V. HIS CALL WAS SUBLIMELY SIMPLE.
1. Few were the words: "Follow me."
It is very tersely recorded," He saw. . , he saith. . , he arose."
2. Clear was the direction: "Follow me."
3. Personal was the address: "He saith unto him."
4. Royal was the command: "He saith."

VI. HIS CALL WAS IMMEDIATELY EFFECTUAL.
1. Matthew followed at once. "He arose and followed him."
2. He followed spiritually as well as literally. He became a sincere, devout,
earnest, intelligent disciple.
3. He followed wholly: bringing his voice and his pen with him.
4. He followed growingly, more and more.
5. He followed ever after, never deserting his Leader.
What a call was this! None could have given it but the Lord.

VII. HIS CALL WAS A DOOR OF HOPE FOR OTHERS.
1. His salvation encouraged other publicans to come to Jesus.
2. His open house gave opportunity to his friends to hear Jesus.
3. His personal ministry brought others to the Savior.
4. His written gospel has convinced many, and will always do so.
Are you up to your neck in business? Are you "sitting at the receipt of custom?"
Yet may a call come to you at once. It does come.
Hear it attentively, rise earnestly, and respond immediately.

 135. A Portrait of Jesus
He was moved with compassion on them. Matthew 9:36
THE expression is very strong (eorn tayxvtoOrn). All that was within him was
stirred by the sight which he beheld. He was full of emotion, and showed it in his
whole person.
His yearning compassions gathered around (nept) the people.
Exhibit the picture of Jesus under strong emotion.
This is a portrait of him as he appeared on many occasions.
Indeed, the words before us might sum up his entire life.
Let us behold his compassion as manifested in—

I. THE GREAT TRANSACTIONS OF HIS LIFE.
1. The Eternal Covenant, in its conception, arranging, provisions, etc., is full of
compassion to men.
2. The Incarnation of our Lord shows matchless compassion.
3. His living in the flesh among men declares it.
4. His bearing the death penalty is the highest fruit of it.
5. His intercession for sinners proves its continuance.
This is a wide subject. In every act of his grace the Lord of love manifests tender
pity to men.

II. THE SPECIAL INSTANCES RECORDED BY THE EVANGELISTS.
l. In Matthew 15:32, we see a fainting crowd, hungry, etc.
A crowd is a sad sight: a crowd, when faint, is far more so.
Such crowds are perishing in our cities today.
2. In Matthew 14:14, the sick are most prominent in the throng.
Jesus lived in a vast hospital, himself suffering, as well as healing, the
diseases of men.
None can tell how deep is his pity for suffering humanity.
3. In the case mentioned in the text, he saw an ignorant, neglected, perishing
crowd.
The sorrows, dangers, and sins of spiritual ignorance are great.
The Lord Jesus is the Shepherd of the unshepherded.
4. In Matthew 20:34, we see the blind. Jesus pities spiritual blindness.
Dwell upon the interesting details of the two blind men.
5. In Mark 1:41, we see the leper. Christ pities sin-polluted men.
Jesus compassionated the man who said "If thou wilt, thou canst.
6. In Mark 5:19, we have the demoniac. Jesus pities tempted souls.
The man out of whom he cast a legion of devils was to be dreaded, but
the Lord gave him nothing but compassion.
He pities rather than blames those sore vexed by the devil.
7. In Luke 7:13, we meet with the widow of Nain. The bereaved, the widow and
fatherless are specially near to the heart of Jesus.
These instances should encourage similar cases to hope in our Lord.

III. THE FORESIGHTS OF COMPASSION.
Knowing our ignorance, needs, sorrows the Lord Jesus has provided beforehand
for our wants:
1. The Bible for our guidance and comfort.
2. The minister to speak as man to man, tenderly, experimentally.
3. The Holy Spirit to comfort us, and help our infirmity, in prayer, etc.
4. The mercy-seat as our constant resort.
5. The promises to be our perpetual food.
6. The ordinances to help our memories, and make truth vivid to us. The whole
system reveals a most compassionate Savior.

IV. OUR PERSONAL RECOLLECTIONS PROVE THIS COMPASSION.
Let us remember how tenderly he dealt with us.
1. He tempered our convictions with intervals of hope.
2. He ended them ere they drove us to despair.
3. He has moderated our afflictions, and sustained us under them.
4. He has taught us, as we have been able to bear it. "I have many things to say
unto you, but ye cannot bear them now."
5. He has put us to graduated tasks.
6. He has returned to us in love after our backslidings. Let us trust in this divine
mercifulness for ourselves. Let us commend it to those around us.
Let us imitate it in dealing compassionately with our fellows.
 136. Learn in Private What to Teach in Public
What I tell you in darkness, that speak ye in light: and what ye hear in the ear,
that preach ye upon the housetops. Matthew 10:27
USEFULNESS is the great desire of our souls if we are disciples of Jesus. We
believe that it will most surely be attained by our making known the gospel. We
have full faith in "the foolishness of preaching."
We feel that we have need to receive that gospel personally from the Lord
himself, or we shall not know it so as to use it aright.
We must not run till we are prepared. This verse describes, and by implication
promises, the needful preparation of heart. Our Lord will speak in our ear: he
will commune with us in solitude.
I. AN INVALUABLE PRIVILEGE. The disciple is associated very nearly
with his Lord, and received into closest fellowship with him.
We see before us three important matters.
1. We are permitted to realize our Lord's presence with us personally.
He is still on speaking terms with us: still is he our Companion in the
night, our Friend in solitude.
2. We are enabled to feel his word as spoken to us.
Immediately: "I tell you. " Personal contact.
Forcefully: "in the ear. " Not as thundered from Sinai, but as whispered
by "a still, small voice." Still, very effectually.
3. We are privileged to receive such communications again and again: "I tell
you. . , ye hear."
We need precept upon precept, line upon line.
Our Lord is willing to manifest himself to his own day by day.
We shall be wise to make occasions for hearing his voice in solitude,
meditation, prayer, communion, etc.
We shall do well to use occasions of the Lord's own making such as the
Sabbath, sickness, the night-watches, etc.
We need for a thousand reasons this private tuition, this personal
communication with our Commander-in-chief.
II. A PREPARATORY PROCESS. We do not rightly perceive what we have
to make known till Jesus personally imparts his holy teaching to our inmost
hearts.
We see by reason of personal contact with our Lord:
1. Truth in its personality; living, acting, feeling; for he is "the way, the truth,
and the life." Truth is no theory or phantom in Christ. Substantial truth is spoken
by him.
2. Truth in its purity is found in him, in his written teaching, and in that which he
speaks to the heart. Truth from man is mixed and adulterated; from Jesus it is
unalloyed.
3. Truth in its proportions; he teaches all truth, in its true relations. Christ is no
caricaturist, partisan, or politician.
4. Truth in its power. It comes strikingly, persuasively, convincingly,
omnipotently from him. It quickens, and sustains.
5. Truth in its spirit. His words are spirit, life, love.
6. Truth in its certainty. "Verily, verily," is his motto.
7. Truth in its joyfulness. He speaks delight unto the soul. The truth in Jesus is
glad tidings.
See the advantage of studying in Christ's College.

III. THE CONSEQUENT PROCLAMATION. What Jesus has told us alone
in the dark we are to tell out openly in the light.
Courting publicity, we are to preach "upon the housetops. "
What is this message which we have heard in the ear?
We bear our willing witness that—
1. There is peace in the blood of Jesus.
2. There is sanctifying power in his Holy Spirit.
3. There is rest in faith in our Lord and God.
4 There is safety in conformity to our great Exemplar.
5. There is joy in nearness to Jesus our Lord.
As we hear more we will tell more.
Oh, that men would receive our earnest testimony!
Will not you receive it who hear us at this present hour?
 137. The Numbered Hairs
But the very hairs of your head are all numbered. Matthew 10:30
How considerate of our fears is the Lord Jesus! He knew that his people would
be persecuted, and he sought to cheer them.
In how sweet and homely a way he puts things! He deigns to speak about the
hairs of our head. Here is a proverb, simple in words, but sublime in sense.
We think we see four things in this sentence.
I. FORE-ORDINATION. The text may be read, "have all been numbered." It is
of the past as well as of the present.
1. Its extent. Predestination extends to everything.
All the man; his being as a whole is foreknown. "In thy book all my
members were written" (Ps. 139:16).
All that concerns him is foreknown; even to his hair, which may be
shorn from him without damage to life or health.
All that he does; even the least and most casual thought, or act.
All that he undergoes. This may affect his hair so as to change its color;
but every hair blanched with sorrow is numbered.
Its source. The counting is done by the Lord.
3. Its lessons. Jesus mentions this fore-ordination for a purpose:
To make us brave under trial.
To teach us to be submissive.
To help us to be hopeful.
To induce us to be joyful.
4. Its influence. It ennobles us to be thus minutely predestinated.
If God arranges even our hairs, we are honored indeed.
To be the subject of a divine purpose of grace is glorious.

II. KNOWLEDGE. We are known so well as to have our hairs counted.
Concerning this divine knowledge let us note—
1. Its character.
Minute. "The very hairs of your head."
Complete. The whole man, spirit, soul, and body, is thus most assuredly
well known to the Omniscient Lord.
Pre-eminent. God knows us better than we know ourselves, or than
others know us; for neither we nor they have numbered the hairs of our
head.
 Tender. Thus a mother values each hair of her darling's head.
Sympathetic. God enters into those trials, those years, and those
sicknesses which are registered in a man's hair.
Constant. Not a hair falls from our head without God.
2. Its lessons.
Concerning consecration, we are taught that our least precious parts are
the Lord's and are included in the royal inventory. Let us not use even
our hair for vanity.
Concerning prayer. Our heavenly Father knoweth what things we have
need of. We do not pray to inform him of our case.
Concerning our circumstances. These are before the divine mind, be
they little or great. Since trifling matters like our hairs are catalogued by
Providence, we are assured that greater concerns are before the Father's
eye.
III. VALUATION. The hairs of our head are counted because valued.
These were poor saints who were thus highly esteemed.
The numbering mentioned in the text suggests several questions.
If each hair is valued, what must their heads be worth?
What must their bodies be worth?
What must their souls be worth?
What must they have cost the Lord, their Redeemer?
How can it be thought that he will lose one of them?
Ought we not greatly to esteem them?
Is it not our duty, our honor, our joy to seek after such of them as are not
yet called by grace?
IV. PRESERVATION. The hairs of their head are all numbered, because they
are to be preserved from all evil.
1. From the smallest real loss we are secured by promise. "There shall not a hair
of your head perish" (Luke 21:18).
2. From persecution we shall be rescued. "Fear not them" (Matt. 10:28).
3. From accident. Nothing can harm us unless the Lord permits.
4. From necessity. You shall not die of hunger, or thirst, or nakedness. God win
keep each hair of your head.
5. From sickness. It shah sanctify rather than injure you.
6. From death. In death we are not losers, but infinite gainers.
Resurrection will restore the whole man.
Let us for ourselves trust, and not be afraid.
Let us set a high value upon souls, and feel an earnest love for them.

 138. Cross-bearing
Ye that taketh not his cross, and followeth after me, is not worthy of me.
Matthew 10:38
BEFORE his crucifixion, our Lord has a foresight of it, and does not hesitate to
realize himself as bearing his cross.
With equal prescience he foresees each true disciple receiving and taking up his
own personal cross. He sees none exempted.
Picture to the mind's eye a procession led by the cross-bearing Jesus, and made
up of his cross-bearing train. This is not a pageant, but a real march of suffering.
It reaches through all time.
The chief requirement of a disciple is to follow Jesus in all things, in cross-
bearing as in all else.
Cross-bearing is trying, laborious, sorrowful, humiliating.
Cross-bearing is inevitable to the follower of Jesus. We are bound to take up our
cross or give up all idea of being Christians.
Let us obediently inquire—

I. WHAT IS MY PECULIAR CROSS? "He that taketh not his cross."
1. It may be the giving up of certain pleasures or indulgences.
2. It may be the endurance of reproach and unkindness, or remaining in poverty
and obscurity for the good of others.
3. It may be the suffering of losses and persecutions, for Christ's sake.
4. It certainly means the consecrating of all to Jesus: the bowing of my whole
self beneath the blessed burden of service with which he honors me.
5. It also includes the endurance of my heavenly Father's will with patience,
acquiescence, and thanksgiving.
My cross is well, wisely, kindly, and surely chosen for me by my Lord.
It is only meet that I should be made like my Lord in bearing it.

II. WHAT AM I TO DO WITH IT?. "Taketh . . . followeth after me. "
1. I am deliberately to take it up.
Not to choose a cross, or pine after another form of trial.
Not to make a cross, by petulance and obstinacy.
Not to murmur at the cross appointed me.
Not to despise it, by callous stoicism, or willful neglect of duty.
Not to faint under it, fall beneath it, or run from it.
2. I am boldly to face it. It is only a wooden cross after all.
3. I am patiently to endure it, for I have only to carry it a little way.
4. I am cheerfully to resign myself to it, for my Lord appoints it.
5. I am obediently to follow Christ with it. What an honor and comfort to be
treading in his steps! This is the essential point.
It is not enough to bear a cross, we must bear it after Jesus.
I ought to be thankful that I have only to bear it, and that it does not bear me. It
is a royal burden, a sanctified burden, a sanctifying burden, a burden which gives
communion with Christ.

III. WHAT SHOULD ENCOURAGE ME?
1. Necessity: I cannot be a disciple without cross-bearing.
2. Society: better men than I have carried it.
3. Love: Jesus bore a far heavier cross than mine.
4. Faith: grace will be given equal to the weight of the cross.
5. Hope: good to myself will result from my bearing this load.
6. Zeal: Jesus will be honored by my patient endurance.
7. Experience: I shall yet find pleasure in it, for it will produce in me much
blessing. The cross is a fruitful tree.
8. Expectation: glory will be the reward of it. No cross, no crown.
Let not the ungodly fancy that theirs is a better lot: the Psalmist says, "many
sorrows shall be to the wicked."
Let not the righteous dread the cross, for it will not crush them: it may be painted
with iron colors by our fears, but it is not made of that heavy metal; we can bear
it, and we will bear it right joyously.
 139. Rest for the Restless
Come unto me, all ye that labor and are heavy laden, and I will give you rest.
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and
ye shall find rest unto your souls. For my yoke is easy, and my burden light.
Matthew 11:28-30
JESUS had first taught the solemn truth of human responsibility (verses 20-24),
and afterwards he had joyfully proclaimed in prayer the doctrine of election:
now he turns to give a free and full invitation to those who are needing rest.
These three things are quite consistent and should be found in all Christian
preaching.
Remember who he is who thus invites men to come to him.
The Son of the Highest, the revealer of God then and now; he bids men draw
near to himself without fear, and rest in such nearness.
The Savior ever living, having once died, is waiting to receive and save all who
will come to him; and such he will bless with rest.
In our Lord's gracious invitation you note—

I. A CHARACTER WHICH DESCRIBES YOU.
1. Laboring, "all ye that labor," in whatever form.
In the service of formal religion, in the attempt to keep the law, or in any
other way of self-justification.
In the service of self to get gain, honor, ease, etc.
In the service of the world to discover, invent, legislate, etc.
In the service of Satan, lust, drink, infidelity, etc.
2. Laden. All who are "heavy laden" are called.
Laden heavily because weary, vexed, disappointed; despairing.
Laden with sin, guilt, dread, remorse, fear of death.
Laden with care, anxiety, greed, ambition, etc.
Laden with sorrow, poverty, oppression, slander, etc.
Laden with doubt, temptation, conflict, inner faintness, etc.
II. A BLESSING WHICH INVITES YOU.
1. Rest to be given. "I will give you rest."
To the conscience, by atonement and pardon.
To the mind, by infallible instruction and establishment.
To the heart a rest for love. Jesus fills and contents the heart.
To the energies, by giving an object worth attaining.
To the apprehensions, assuring that all things work for good.
2. Rest to be found. "Ye shall find rest unto your souls."
This is rest upon rest, deepening, settling.
This is rest which comes of conquered passion, desire, etc.
This is rest which comes of being fully consecrated to the Lord.
How such rest would cheer you, strengthen you, save you!
How it would counteract the labors and the loads!

III. A DIRECTION TO GUIDE YOU.
l. "Come unto me."
Come to a person, to Jesus, the living Savior and Example.
Come at once, Jesus is ready now. Are you?
Come all who labor and are loaded. None will be refused.
Come laden, with your burdens on your hearts, and "I will give you
rest." Come as you are. Come by faith.
2. "Take my yoke upon you."
Be obedient to my command.
Be willing to be conformed to me in service and burden-bearing.
Be submissive to the afflictions which I may lay upon you.
3. "Learn of me."
You do not know; but must be content to learn.
You must not cavil; but have a mind to learn.
You must learn by heart, and copy my meekness and lowliness.
IV. AN ARGUMENT TO PERSUADE YOU.
You wish to be like your Lord in restfulness and service; then come end learn of
him, and remember that he is—
1. A lowly Teacher: bearing with failure, repeating his lessons, assisting the
disciple, restoring the fallen.
2. Laying no heavy burden. "My yoke is easy," etc.
3. Giving rest by the burden which he causes you to bear: "Take my yoke. . . and
ye shall find rest."
 140. Jesus Calling
Come unto me, all ye that labor and are heavy laden, and I will give you rest.
Matthew 11:28
For variety, we have added another outline on a portion of the same text.
This text is often preached from, but never too often, since the sorrows with
which it deals always abound, and the remedy is always effective.
This time we purpose to view it from our Lord's side.
He entreats the weary to come to him. He beseeches them to learn of him. He not
only receives those who come, but begs them to come. What is this desire which
burns in his bosom? And whence comes it?
Let us carefully consider—

I. WHO IS HE?
l. One who has been rejected, yet he cries "Come unto me."
2. One whose rejection involves us in fearful guilt, yet he is ready to forgive, and
to bestow rest upon us if we come.
3. One who knows his Father's purpose, but fears not to give a pressing
invitation to all who labor and are heavy laden.
4. One who has all power to receive such as come, and to give rest to them all.
This is no vain invitation saying more than it means.
5. One who as the Son of God is infinitely blessed, and yet finds new joy in
giving rest to poor restless men.
II. WHOM DOES HE CALL AND WHY?
1. Laborers, with more than they can do: disquieted, unhappy.
These he calls to himself that he may give them rest, and cause them to
find rest.
2. Heavy laden ones, with more than they can bear: oppressed, sorrowful, ready
to die.
3. The poor and illiterate who need to be taught.
4. The spiritually burdened, who much need a helping hand, and can only find it
in him.

III. WHAT CAUSES HIS DESIRE FOR THEM?
Not his own need of them.
Not their personal worthiness.
Nor aught that they are or can ever be. But—
1. He has a love to our race. "My delights were with the sons of men" (Prov.
8:31 ). He would have these resting with himself.
2. He is himself a man, and knows the needs of men.
3. He has done so much to buy us rest that he would fain give it to us.
4. He delights to do more and more for us: it is his joy to give good things to
men.
5. He knows what our ruin will be unless we find rest in him.
6. He knows what our bliss will be if we come unto him.

IV. HOW THEN SHALL WE TREAT THIS CALL?
1. It is very earnest, let us heed it.
2. It is very simple, let the poorest seize upon it.
3. It exactly suits us. Does it not suit you?
4. It is very gracious, let us accept it.

 141. The Why and the Wherefore of Doubt
And immediately Jesus stretched forth his hand, and caught him, and said unto
him, O thou of little faith, wherefore didst thought doubt? Matthew 14:31
Our Lord did not question the doubter till he had saved the sinker. His rebukes
are always timely.
The question was not only well deserved as a rebuke, but it was specially
instructive, and no doubt it proved useful in after years.
When the grace of faith is really present, doubt has to answer for itself, and to
die if it cannot defend itself.
Oh, that it may die in us at once!
We will put the question of our text to the two great classes of men.
I. WHEREFORE DOST THOU DOUBT, O CHRISTIAN?
1. Let us mention some supposedly valid reasons.
Can you quote past experience of broken promises?
Is the present evil beyond the power of Omnipotence?
Are the promises abolished? Are the purposes of grace annulled?
Has God himself changed? Is his mercy clean gone for ever? None of
these supposable reasons have any existence.
2. Let us hear your actual reasons; if you dare state them.
My sense of guilt is peculiarly deep and clear.
My inbred sin has risen upon me with terrible fury.
My failures justify despair when viewed by the side of other men's
attainments, and my own obligations.
My trials are so peculiar, so fierce, so long, so varied.
My heart tails me. I can bear up no longer.
My fears predict greater evils still, and threaten ultimate ruin.
Many such insufficient reasonings becloud the mind; and it may be wisdom to
look them in the face, and so dissipate them.
3. Let us view these reasonings from other standpoints.
How would you have viewed them when first you believed?
How did you view former trials when they came in your way; and how
do you view them now that you have overcome them?
What do you think of your trials when you are lying in Jesus' bosom--
assured of his love?
How do you speak of them when you are instructing others?
How will they appear to you when you get to heaven?
Jesus is now near you. How can you take such gloomy views of things in his
presence?
4. Shall we hint at the true reasons of your doubting?
You were self-confident, and that confidence has failed you.
You looked too much to things seen by the light of sense; and now that
it is dark, you are in consequence troubled.
You took your eye off from your Lord.
Perhaps you neglected prayer, watching, repentance, etc.
When you find out the real reason of your doubt, cry for pardon, and seek to the
Holy Spirit to restore faith, and set you right.

II. WHEREFORE DOST THOU DOUBT, O SINNER?
The Lord's hand is stretched out to save sinking sinners.
Do not distrust the power of Jesus to save you from sinking.
1. Let us suppose good reasons for our doubting.
Have others believed and perished?
Have you yourself tried faith in Jesus, and found it vain?
Has the blood of Jesus lost its power?
Has the Holy Spirit ceased to comfort, enlighten, renew?
Is the gospel abrogated? Is God's mercy dean gone for ever?
None of these can be answered in the affirmative.
2. Let us hear? our apparent reasons.
Your sins are great, numerous, aggravated, and singular.
You cannot think that salvation is for you.
You have refused the gospel call so long.

Your heart is so dreadfully hard and unfeeling.
None of these are sufficient reasons for doubting Almighty love.
3. Let us learn the way to deal with such unreasonable doubting.
Repent of it, for it dishonors the power and promise of the Father, the
blood of Jesus, and the grace of the Holy Spirit.
End it, by simply believing what is so surely true.
Run as far as possible the other way. Believe up to the hilt.
In every case, let us be sure that to believe God is sanctified common-sense and
to doubt him is an extravagance of folly.
 142. From Twenty-five to Thirty-five
And he went out about the third hour, and saw others standing idle in the
marketplace, and said unto them; Go ye also into the vineyard, and whatsoever
is right I will give you. And they went their way. Matthew 20:3-4
The reason for employing these people must have been gracious. Surely the
good man could have waited till the next morning; but he charitably chose to
employ the needy ones at once. He did not need laborers, but the poor men
needed their pennies. Certainly it is sovereign grace alone which leads the Lord
God to engage such sorry laborers as we are. Let us inquire:
I. HOW MAY THE LORD BE SAID TO GO OUT?.
1. Inasmuch as the impulse of grade comes first in every case, and none go into
the vineyard till he calls them.
2. Inasmuch as there are times of revival, when the Lord goes forth by the power
of his Spirit, and many are brought in.
3. Inasmuch as there are times of personal visitation with most men when they
are specially moved to holy things.

II. WHAT IS THE HOUR HERE MENTIONED?
It represents the period between 25 and 35 years of age, or thereabouts.
1. The dew of youth's earliest and best morning hour is gone.
2. Habits of idleness have been formed by standing in the market place so long.
It is harder to begin at the third hour than at the first. Loiterers are usually
spoiled by their loafing ways.
3. Satan is ready with temptation to lure them to his service.
4. Their sun may go down suddenly, for life is uncertain. Many a day of life has
closed at its third hour.
5. Fair opportunity for work yet remains; but it will speedily pass away as the
hours steal round.
6. As yet the noblest of all work has not been commenced; for only by working
for our Lord can life be made sublime.
III. WHAT WERE THEY DOING TO WHOM HE SPOKE? "Standing idle
in the market place."
1. Many are altogether idling in a literal sense. They are mere loafers and
dilettanti, with nothing to do.
2. Many are idle with laborious business–industrious triflers, wearied with toils
which accomplish nothing of real worth.
3. Many are idle because of their constant indecision. Unstable as water they do
not excel (James 1:6).
4. Many are idle though full of sanguine intentions; but as yet their resolves are
not carried out.
IV. WHAT WORK WOULD THE LORD HAVE THEM DO?
He would have them work by day in his vineyard.
1. The work is such as many of the best of men enjoy.
2. The work is proper and fit for you.
3. For that work the Lord will find you tools and strength.
4. You shall work with your Lord, and so be ennobled.
5. Your work shall be growingly pleasant to you.
6. Your work shall be graciously rewarded at the last.

V. WHAT DID THEY DO IN ANSWER TO HIS CALL? "They went their
way." May you, who are in a similar time of the day, imitate them!
1. They went at once. The parable indicates immediate service.
2. They worked with a will.
3. They never left the service, but remained till night.
4. They received the full reward at the day's end.
Let us pray the Lord to go out among our young men and women.
Let us expect to see such come into the church, and let us guide them in their
work, for they come into the vineyard to labor.
Let us inquire if some will come now.

 143. Guests for the Wedding Feast
Then saith he to his servants, the wedding is ready, but them which were bidden
were not worthy. Go ye therefore into the highways and as many as ye shall find,
bid to the marriage. So those servants went out into the highways, and gathered
together all as many as they found, both bad and good; and the wedding was
furnished with guests. Matthew 22:8-10
THE grand design of God is to make a marriage for his Son.
Our Lord Jesus has espoused his Church, and there must be a feast at the
wedding. Is it not meet that it should be so?
A feast would be a failure if none came to it, and therefore the present need is
that the wedding be "furnished with guests."
I. THE FIRST INVITATION WAS A FAILURE.
This is seen in Jewish history.
Among Gentiles, those to whom the gospel invitation specially comes are, as a
rule, unwilling to accept it.
Up to this hour, children of godly parents, and hearers of the word,, many of
them refuse the invitation for reasons of their own.
The invitation was refused:
1. Not because it involved suffering, for it was a wedding feast to which they
were bidden.
2. Nor because there were no adequate preparations: "The wedding is ready."
3. Nor because the invitations were not delivered, or were misunderstood: they
"were bidden."
4. But because they were not fit for the high joy.
They were not loyal to their King.
They were not attached to his royal Son.
They were not pleased with his noble marriage.
They were wrapped up in self-interest.
They were cruel to well-intentioned messengers.
5. Therefore they were punished with fire and sword.
But this destruction was no wedding feast for the King's Son
This punishment was no joy to the King.
Love must reign: mercy must be glorious; Christ must reveal his grace;
otherwise he has no joy of his union with mankind. Therefore—
II. THE COMMISSION WAS ENLARGED.
l. Disappointment must arouse activity and enterprise—"Go ye."
2. Disappointment suggests change of sphere—"into the highways."
3. A wide invitation is to be tried—"as many as ye shall find, bid."
4. A keen outlook is to be kept—"as many as ye shall find."
5. Publicity is to be courted—"went out into the highways."
6. Small numbers—ones and twos— are to be pressed in.
This is said to have been the result of the anger of the King.
So good is the Lord that his wrath to despisers works good for others.

III. THE NEW MISSION WAS FULFILLED.
The particulars of it will be suggestive for ourselves at this present era.
1. The former servants, who had escaped death, went out again.
2. Other servants, who had not gone at first, entered zealously into the joyful but
needful service.
3. They went in many directions—"into the highways."
4. They went out at once. Not an hour could be left unused.
5. They pointed all they met to one center.
6. They welcomed all sorts of characters—"as many as they found."
7. They found them willing to come. He who sent the messengers inclined the
guests: none seem to have refused.
This blessed service is being carried on at this very hour.

IV. THE GREAT DESIGN WAS ACCOMPLISHED.
l. The King's bounty was displayed before the world.
2. His provision was used. Think of grace and pardon unused!
3. The happiness of men was promoted: they feasted to the full.
4. Their grateful praise was evoked. All the guests were joyful in their King as
they feasted at his table.
5. The marriage was graced.
6. The slight put upon the King's Son, by the churls who refused to come, was
more than removed.
7. The quality of the guests most fully displayed the wisdom, grace, and
condescension of the Host.
The whole business worked for the highest glory of the King and his Son.
Amen! So let it be among us!

 144. Entrance and Exclusion
They that were ready went in with him to the marriage; and the door was shut.
Matthew 25:10
DURING the waiting period, the virgins seemed much alike, even as at this day
one can hardly discern the false professor from the true. When the midnight cry
was heard the difference began to appear, as it will do when the Second Advent
approaches.
When the Bridegroom was actually come, they were finally divided.
Let us prayerfully consider—

I. THE READY AND THEIR ENTRANCE.
1. What is this readiness? "They that were ready."
It is not a fruit of nature. None are ready to enter the marriage feast of
glory while they are in an unregenerate condition.
It must be a work of grace; since we are unable to make ourselves fit for
the vision of God, and the glory of Christ is too bright for us to be
naturally fit to share in it.
It should be our daily concern. He who is ready for the marriage feast is
ready to live, and ready to die–ready for anything.
It mainly consists in a secret work wrought in us—
In being reconciled to God by the death of his Son.
In being regenerated, and so made meet for glory.
In being anointed with the Spirit, and fitted for holy service.
In being quickened into a high and holy fellowship with God.
In being delighted with God, and so being ready to enjoy him.
It should be our present inquiry whether we are now "ready."
Some make no profession, never pray, nor praise.
Others make profession, but neither love, nor trust; they have lamps, but no oil
with which to keep them burning.
2. What is this entrance? A going in unto glory to be for ever with the Lord (1
Thess. 4:17).
Immediate. "They that were ready went in." No sooner was the
Bridegroom come, than they went in. Love brooks no delays.
Intimate. They "went in with him." This is the glory of heaven, and the
crown of its joys, that we go into them with Jesus, who remains our
constant Companion therein.
 Joyous. "They went in with him to the marriage."
Personal. "They went in" – each one entered for herself.
Eternal. "The door was shut" – to shut them in for ever.
"He shutteth, and no man openeth" (Rev. 3:7).
Actual. In all the marriage-festival each one of the wise virgins had a
share: indeed, they enjoyed more than appears in the parable, for they
were brides, as well as maids of honor.
What a world of meaning lies in that abundant entrance which will be ministered
to all the faithful! (2 Pet. 1:11).

II. THE UNREADY AND THEIR EXCLUSION.
1. What is this unreadiness?
It was the absence of a secret essential; but that absence was consistent
with much apparent preparation.
These persons had the name and character of virgins.
They had the lamps or torches of true bridesmaids.
They were companions of the true virgins.
They acted like the true; in their virtues and in their faults.
They awakened as the true did, startled by the same cry.
They prayed also, after a fashion–"give us of your oil."
Yet were they never ready to enter in with the King.
They had no heart-care to be found ready, hence flaming external lamps,
but no hidden internal oil.
They had no faith-foresight; they had not provided for the probable
waiting, and the late coming.
They played the fool with Christ's wedding-feast, not thinking it worth
the purchase of a little oil, but going to it with torches which would
inevitably go out in smoke.
They put off till night what should have been done at once.
2. What is this exclusion?
It was universal to all who were not ready.
It was complete: "the door was shut" – shut for those without quite as
surely as for those within.
It was just; for they were not ready, and so slighted the King.
It was final. Since the fatal news that the door was shut, no news has
come that it has been opened, or that it ever will be.
What if the cry were heard at this moment, "Behold he cometh"?
As yet the door is not shut. Be ready ere it closes.
 145. Mocked of the Soldiers
And when they had platted a crown of thorns, they put it upon his head, and a
reed in his right hand: and they bowed the knee before him, and mocked him,
saying, Hail, King of the Jews! Matthew 27:29
The shameful spectacle! What element of scorn is lacking!
Roman soldiers mocking a supposed rival of Caesar are sure to go to the utmost
lengths in their derision.
Jesus himself is a victim so novel in his gentle weakness that they set no bounds
to their scorn.
The spectacle is as cruel as it is derisive. Thorns and rough blows accentuate
mockeries and scoffs.
Roman legionaries were the brutalized instruments of a race noted for its
ignorance of all tenderness; they wrought cruelties with a singular zest, being
most at home in amusements of the most cruel kind.
Let us go into the Hall of the Praetorian guard, and watch with our Lord in the
hour of his mockery.
I. HERE LEARN A LESSON FOR YOUR HEART.
In the Lord of glory thus made the center of cruel scorn:
1. See what sin deserved. It is all laid on him.
Ridicule for its folly. It should be despised for its mad rebellion against
the omnipotent will of the great King.
Scorn for its pretensions. How dared it propose to usurp dominion over
hearts and lives which belonged alone to God?
Shame for its audacity. It dared defy the Eternal to battle. Oh, wretched,
braggart sin!
2. See how low your Savior stooped for your sake.
He is made the Substitute for foolish, sinful man; and is treated as such.
He is scoffed at by soldiers of the meanest grade.
He is made a puppet for men who play the fool.
3. See how your Redeemer loved you.
He bears immeasurable contempt, bears in silence, bears to the bitter end; and all
for love of his people.
4. See the grand facts behind the scorn.
He is a King in very surety. They said, "Hail, King!" and he is indeed
the King whom all shall hail.
 He is glorified by conquering earth's sorrow: he is crowned with thorns.
What a glorious diadem! No other coronet ever betokened such a
conquest.
He rules by weakness: a reed is his scepter. What a glory to be able to
reign, not by force of arms, but by patience and gentleness!
He makes men bow the knee: real homage is his; he reigns, whether men
will have it so or not.
He is the true Monarch of the Jews. In him the dynasty of David endures
for ever, and Israel has hope of glory.
5. See that you honor and love him in proportion to this shame and mockery.
Bernard used to say, "The more vile Christ hath made himself for us, the
more dear he ought to be to us."
Can you ever reach so great a height?
II. HERE LEARN A LESSON FOR YOUR CONSCIENCE.
1. Jesus may still be mocked.
By deriding his people. "Saul, Saul, why persecutest thou me?" Men
mock the Master in the servant.
By contemning his doctrine. Many do this who affect to admire his
character. This is the peculiar sin of the present age.
By resolves never fulfilled. Sinners vow, but never pay; confess faults,
and cling to them. This is to insult the Lord.
By beliefs never obeyed. It is common to pretend to a belief which never
affects the life, mocking great truths by acting contrary to them.
By professions never justified. May not many a church member be
guilty of putting the Lord to an open shame in this fashion?
2. If guilty of mocking him, what shall you do?
Do not despair, but confess and lament your sin.
Do not give all up for lost. Believe and live.
Do not repeat the sad offense. Repent, and quit the crime.
Do not abide in sullen silence. Honor him whom you once despised.
3. What shall you do in any case?
Crown him with love.
Scepter him with obedience.
Bow the knee of worship.
Proclaim him King by your personal testimony.
Ye sinners, destroy the sins which grieved your Savior!
Ye saints, defy all the contempt of the world for his sake!

 146. All Hail!
And as they went to tell his disciples, behold, Jesus met them, saying, All hail.
And they came and held him by the feet, and worshipped him. (10) Then said
Jesus unto them, Be not afraid; go tell my brethren that they go into Galilee, and
there shall they see me. Matthew 28:9-10
ALL that concerns our Lord after his resurrection is calm and happy. A French
writer calls the forty days on earth, "the life of Jesus Christ in glory": truly it was
glory as full as earth could then bear. His tomb was empty, and consequently the
disciples' grieves would have been over had they fully understood what that
vacant grave meant.
Then was their choicest time for living fellowship with their risen Lord, and he
did not fail to grant them the privilege on many memorable occasions. Since our
Lord is risen, we also may have happy communion with him. These are days in
which we may expect him to manifest himself to us spiritually, as he did for
forty days to the disciples corporeally.
Let us not be satisfied unless it is often said of us, "Jesus met them."

I. IN THE WAY OF SERVICE JESUS MEETS US. "As they went to tell his
disciples, behold, Jesus met them."
1. He may come at other times, as he did to those who visited the sepulcher, to
those walking out to Emmaus, to others fishing, and to the eleven assembled for
mutual consolation.
2. He is likeliest to come when we are doing his work, since—
We are then most awake, and most able to see him.
We are then in special need of him.
We are then most in accord with him.
3. But come when Jesus may, it will be a blessed visitation, worthy to be
prefaced by a "Behold!" Oh, that he would come now!

II. WHEN JESUS MEETS US, HE HAS EVER A GOOD WORD FOR US.
The fittest motto for resurrection fellowship is "All hail!"
1. A word of salutation. He is not ashamed to call us brethren, and welcome us
with "All hail!"
2. A word of benediction. He wishes us well, and expresses his hearty, sacred
desire by the words "All hail!"
3. A word of gratulation. He was glad to see these women, he gave them glad
tidings, he bade them be glad, he made them glad, he was glad with them,
saying, "All hail!"
4. A word of pacification. He afterwards said, "Be not afraid"; but this was
virtually contained in his "All hail!" His presence can never mean us harm; it
ever works us health.
III. WHEN JESUS MEETS US, IT BECOMES US TO AROUSE
OURSELVES.
We ought at such times to be like the disciples, who were—
1. All alive with hopeful energy. "They came. " In eager haste they drew near to
him. What life it would put into preachers and hearers if the Lord Jesus would
manifestly appear unto them! Dullness flees when Jesus is seen.
2. All aglow with happy excitement. They held him by the feet, —hardly
knowing what they did, but enraptured with the sight of him.
3. All ardent with reverent love. They "worshipped him." What heartiness they
threw into that lowly adoration!
4. All amazed at his glory. They were prostrate, and began to fear.
5. All afraid lest they should lose their bliss. They grasped him, and held him by
the feet.
IV. FROM SUCH A MEETING WE SHOULD GO ON A FURTHER
ERRAND.
1. We must not plead spiritual absorption as an excuse for inactivity, but we
must "go" at our Lord's bidding.
2. We must seek the good of others because of their relation to our Lord. He
says, "tell my brethren."
3. We must communicate what our Lord has imparted —"go tell."
4. We must encourage our brethren by the assurance that joy similar to ours
awaits them —"there shall they see me." Thus shall we best realize and retain the
choice benefits of intercourse with the Lord. Not only for ourselves, but mainly
for the benefit of others, are we to behold our Lord.
Let us go to holy work hoping to meet Jesus as we go.
Let us go to more holy work when we have met him.
Let us labor to "abide in him," looking for his promised appearing and exhorting
others to do the same.
 147. Hearing with Heed
And he said unto them, Take heed what ye hear: with what measure ye mete, it
shall be measured to you: and unto you that hear shall more be given. Mark 4:24
IN these days we have many instructions as to preaching; but our Lord
principally gave directions as to hearing. The art of attention is as difficult as
that of homiletics.
The text may be viewed as a note of discrimination. Hear the truth, and the truth
only. Be not indifferent as to your spiritual meat, but use discernment (John 4:1;
Job 12:2).
We shall use it as a note of arousing. When you do hear the truth, give it such
attention as it deserves. Give good heed to it.
I. HERE IS A PRECEPT. "Take heed what ye hear."
The previous verse is, "If any man have ears to hear, let him hear;" that is—use
your ears well and to the best purpose.
1. Hear with discrimination, shunning false doctrine(John 10:5).
2. Hear with attention; really and earnestly hearing (Matt. 13:23).
3. Hear for yourself, with personal application (I Sam. 3:9).
4. Hear retentively, endeavoring to remember the truth.
5. Hear desiringly, praying that the Word may be blessed to you.
6. Hear practically, obeying the exhortation which has come to you.
This hearing is to be given, not to a favorite set of doctrines, but to the whole of
the Word of God (Ps. 119:128).

II. HERE IS A PROVERB. "With what measure ye mete, it shall be measured
to you."
In proportion as you give yourself to hearing, you shall gain by hearing.
This is practically illustrated in the result of preaching.
1. Those who have no interest in the Word find it uninteresting.
2. Those who desire to find fault find faults enough.
3. Those who seek solid truth learn it from any faithful ministry.
4. Those who hunger find food.
5. Those who bring faith receive assurance.
6. Those who come joyfully are made glad. But no man finds blessing by
hearing error.
Nor by careless, forgetful, caviling hearing of the truth.

III. HERE IS A PROMISE. "Unto you that hear shall more be given;" You that
hear shall have—
1. More desire to hear.
2. More understanding of what you hear.
3. More convincement of the truth of what you hear.
4. More personal possession of the blessings of which you hear.
5. More delight while hearing the glorious gospel.
6. More practical benefit there from.
God giveth more to those who value what they have.
For practical application let us say—
Hear. It is your wisdom to know what God says.
Hear well. God's teaching deserves the deepest attention. It will repay the best
consideration.
Hear often. Waste no Sabbath, nor any one of its services. Use weekday lectures
and prayer meetings.
Hear better. You will grow the holier thereby. You will find heavenly joy by
hearing with faith.
 148. He Ran, and He Ran
But when he saw Jesus afar off, he ran and worshipped him. Mark 5:6
But when he was yet a great way off, his father saw him, and had
compassion, and ran, and fell on his neck, and kissed him. —Luke 15:20
These two texts have a measure of apparent likeness: the man runs to Jesus from
afar, and the Father runs to the prodigal from afar.
They do, however, as much illustrate the difference as the likeness of our action
towards the Lord, and the Lord's action towards us. From the two together a
blended lesson may be learned.
I. THE SINNER'S PLACE. "Afar off" Jesus is afar off in the sinner is
apprehension, and the sinner is in very deed far off from God.
1. As to character. What a difference between the demoniac and the Lord Jesus:
between the prodigal son and the great Father!
2. As to knowledge. The demoniac knew Jesus, but knew little of his love. The
prodigal knew little of his Father's great heart.
3. As to hope. The man possessed of a devil had no hope of recovery, or but a
faint one, and that hope the demons tried to extinguish. The prodigal only hoped
to be received as a hired servant: he felt that his sins had put him far away from
the true position of a son.
4. As to possession. The demoniac had no hold upon the Savior; on the contrary,
he cried, "What have I to do with thee?" The prodigal thought he had lost all
claim to his Father, and therefore said, "I am no more worthy to be called thy
son."
Immeasurable is the distance between God and a sinner: it is wide as the gulf
between sin and holiness, death and life, hell and heaven.

II. THE SINNER'S PRIVILEGE. "He saw Jesus"
This much you, who are most under Satan's influence, are able to see concerning
Jesus: you know that—
l. There is such a Person. He is God and man, the Savior.
2. He has done great things.
3. He is able to cast out the powers of evil.
4. He may cast them out from you and deliver you.

III. THE SINNER'S WISEST COURSE. "He ran and worshipped him."
The demoniac was all in confusion, for he was under contending influences: his
own spirit and the evil spirit strove together.
He ran towards Jesus, and worshipped him; and yet in the same breath he cried,
"What have I to do with thee?" Thus are sinners tossed about. But it is the
sinner's wisest course to run to Jesus, for—
1. He is the Son of the Most High God (John 1:34).
2. He is the great enemy of our enemy, the devil (Heb. 2:14).
3. He is abundantly able to drive out a legion of devils.
4. He can cause us to be clothed, and in our right mind.
5. He permits us even now to draw near and worship him.
It was the prodigal's wisdom to hasten to his Father.
Like arguments may be easily found in his case.

IV. THE SECRET OF HOPE FOR SINNERS. "His Father saw him."
1. The returning sinner was seen from afar by omniscience.
2. He was recognized as a son is known by his Father.
3. He was understood, beloved, and accepted by his Father.
This is the basis of hope for lost ones: not so much what they can see, as the fact
that the Lord of love and grace sees them in all their sin and misery.

V. THE ACTION OF THE SINNER'S FATHER. He "ran, and fell on his
neck, and kissed him."
1. Here was great tenderness–"his Father saw him, and had compassion."
2. Here was great swiftness–"and ran."
3. Here was great condescension–he "ran, and fell on his neck."
4. Here were great love and mercy–"and kissed him."
The Father's running made an end of the son's fears, and brought; swift
realization of joyful acceptance.
Let us run to our Savior, and our Father.
Let us rejoice that our Savior and our Father run to meet us.
 149. Resistance to Salvation
And cried with a loud voice, and said, What Have I to do with thee, Jesus, thou
Son of the most high God? I abjure thee by God, that thou torment me not. Mark
5:7
The coming of Jesus into a place puts all into commotion.
The gospel is a great disturber of sinful peace.
Like the sun among wild beasts, owls, and bats, it creates a stir. In this case, a
legion of devils began to move.
I. THE DEVIL CRIES OUT AGAINST THE INTRUSION OF CHRIST.
"What have I to do with thee?"
1. Christ's nature is so contrary to that of the devil that war is inevitable as soon
as Jesus comes upon the scene.
2. There are no designs of grace for Satan, and, therefore, as he has nothing to
hope for from Jesus, he dreads his coming.
3. He wishes to be let alone; for thoughtlessness, stagnation, and despair suit his
plans.
4. He knows his powerlessness against the Son of the Most High God, and has
no wish to try a fall with him.
5. He dreads his doom: for Jesus will not hesitate to torment him by the sight of
good done, and evil overcome.

II. MEN UNDER THE DEVIL'S INFLUENCE CRY OUT AGAINST THE
INCOMING OF CHRIST BY THE GOSPEL.
1. Conscience is feared by them: they do not wish to have it disturbed,
instructed, and placed in power.
2. Change is dreaded by them; for they love sin, and its gains, and pleasures, and
know that Jesus wars with these things.
3. They claim a right to be let alone: this is their idea of religious liberty. They
would not be questioned either by God or man.
4. They argue that the gospel cannot bless them.
They expect nothing from it, for they do not know its rich benedictions,
or the power of sovereign, almighty grace.
They think themselves too poor, too ignorant, too busy, too sinful, too
weak, too involved, and perhaps too aged, to receive any good from the
gospel.
5. They view Jesus as a tormentor, who will rob them of pleasure, sting their
consciences, and drive them to obnoxious duties.
Therefore they cry out, "What have we to do with thee?"

III. SOBER MEN CAN ANSWER THESE OUTCRIES.
They endeavor to answer the question; "What have I to do with thee?" They
remember a fact, and make an inquiry.
1. I have to do with him inevitably.
He has come to save, and I am responsible for accepting or refusing his
grace.
I am his creature, as he is the Son of God, and he has power over me,
and a right to my obedience.
I am under his rule, and he will judge me at the last day.
2. Has he to do with me graciously?
He has to do with me by the gospel which he has sent me.
He has abundantly much to do with me if he has wrought in me
repentance, faith, prayer, etc.
He has everything to do with me if he has bestowed on me pardon,
peace, sanctification, etc.
IV. MEN SAVED FROM SATAN RAISE AN OPPOSITE CRY.
According to the instance before us in the narrative—
1. They beg to sit at Jesus' feet, clothed, and in their right mind.
2. They ask to be with him always, and never to cease from personal attendance
upon him.
3. They go at his bidding, and publish abroad what great things Jesus has done
for them.
4. Henceforth they have nothing to do but to live for Jesus, and for him alone.
Come, ye despisers, and see yourselves as in a looking glass!
Look until you see yourselves transformed.
 150. The Free-agency of Christ
And he cometh to Bethsaida; and they bring a blind man unto him, and besought
him to touch him. (23) And he took the blind man by the hand, and led him out of
the town; and when he had spit on his eyes, and put his hands upon him, he
asked him if he saw ought. (24) And he looked up, and said, I see men as trees,
walking. (25) After that he put his hands again upon his eyes, and made him look
up: and he was restored, and saw every man clearly. Mark 8:22-25
Men arrive at Christ by different processes: one is found by Christ himself,
another comes to him, another is borne of four, and this blind man is led. This
matters little, so long as we do come to him. The act of bringing men to Jesus is
most commendable.
It proves kindly feeling.
It shows practical faith in the power of Jesus.
It is thus an act of true wisdom.
It is exceedingly acceptable to the Lord and is sure to prove effectual
when the person himself willingly comes.
In this case there was something faulty in the bringing, since there was a
measure of dictation as to the method in which the Lord should operate.
I. IT IS A COMMON WEAKNESS OF FAITH TO EXPECT THE
BLESSING IN A CERTAIN FIXED WAY. "They besought him to touch
him."
The Lord has his usual ways, but he is not bound to them. Yet too often we think
and act as if he were so.
1. We dream that deliverance from trouble must come in one way.
2. We look for sanctification either by afflictions or by ecstasies.
3. We hope for salvation only by one form of experience.
4. We look to see others converted in one fashion of feeling only, or by some
one favorite ministry.
5. We expect a revival to take the stereotyped shape.

II. WHILE OUR LORD HONORS FAITH, HE DOES NOT DEFER TO
ITS WEAKNESS.
He did not consent to work in the prescribed manner.
He touched, but no healing came; and thus he proved that the miracle
was not attached to that special form of operation.
He did nothing to the blind man before their eyes; but led him out of the
 town. He would not indulge their observation, or curiosity.
He did not heal him instantly, as they expected.
He used a means never suggested by them—"spit on his eyes," etc.
When he did put his hands on him, he did it twice, so that, even in compliance
with their wish, he vindicated his own freedom.
1. Thus he refused to foster the superstition which limited his power.
2. Thus he used a method more suited to the case.
3. Thus he gave to the people larger instruction.
4. Thus he displayed to the individual a more personal care.
The like happens in each distinct conversion: its specialty is justified in a
multitude of ways.

III. WHILE OUR LORD REBUKES THE WEAKNESS OF FAITH, HE
HONORS FAITH ITSELF.
1. The blind man had consented to be led to Jesus, and Jesus leads him further.
He refuses none because their coming to him has been less their own
spontaneous act than yielding to the persuasion of others.
2. His friends had asked for sight, and the Lord gave sight. If we have praying
faith, he will keep pace with it.
3. The man and his friends had exhibited confidence in him, and he gave them
even more than they expected. If we can confide, we shall receive.
4. The cure was perfect, and the method used displayed the completeness of it.
Jesus gives perfect gifts to imperfect faith.
Faith ever honors the Lord, and therefore the Lord honors it.
If faith were not thus rewarded, Jesus himself would suffer dishonor.
He who has faith shall surely see; he who demands signs shall not be satisfied.
Let us forever have done with prescribing methods to our Lord.
Jesus will surely heal those who believe in him; he knows the best method; and
he is to be trusted without reserve.
 151. Feeble Faith Appealing to a Strong Savior
And Straightway the father of the child cried out, and said with tears, Lord, I
believe; help though mine unbelief. Mark 9:24
Here was a man fully aroused to anxiety, prayer, and the use of means, and yet
his desire was not at once granted to him.
Even so, many are in earnest about their souls, and yet do not immediately find
conscious salvation.
This drives them to yet deeper grief.
Perhaps this father's case may help them to understand their own.
His child was not cured, but even appeared to be worse than ever.
Yet the matter came to a happy issue through the power of our Lord Jesus Christ.
Let us note the case carefully, and observe—

I. THE SUSPECTED DIFFICULTY.
1. The father may have thought it lay with the disciples.
Yet alone they could never have done anything.
Had their Lord been with them, they could have done everything.
The main difficulty was not with the disciples, though it was partly
there.
2. He probably thought that the case itself was well-nigh hopeless.
The disease was—
So fitful and mysterious.
So terribly violent and sudden in its attacks.
So deep-seated, and of such long continuance.
So near to utterly destroying life.
But, after all, it is not our own case, or the case of those for whom we plead,
which presents any unusual impediment to divine power. The Lord delights to
work impossibilities.
3. He half hinted that the difficulty might lie with the Master. "If thou canst do
anything, have compassion on us, and help us. "
"If thou canst." Had he seen the transfiguration, he would have known
the power and glory of the Lord.
"Have compassion. " Could he have read the Lord's heart, he would
have felt sure that the Savior's pity was already aroused.
Rest assured, O anxious heart, that the difficulty of your case lies alone in your
want of faith!

II. THE TEARFUL DISCOVERY. "He said with tears, Lord, I believe; help
thou mine unbelief. "
The Lord Jesus repudiated the insinuation that there was any question as to his
power, and cast the "if" back upon the father with "If thou canst believe." Then
—
1. The man's little faith discovered his unbelief.
2. He was distressed and alarmed at the sight of his own unbelief.
3. He turned his thoughts and prayers in that direction. It was now not so much
"Help my child," as "Help my unbelief."
4. He became deeply sensible of the sin and danger of unbelief.
Let us look in the same direction personally, and we shall see that unbelief is an
alarming and criminal thing; for it doubts—
The power of Omnipotence.
The value of the promise of God.
The efficacy of Christ's blood.
The prevalence of his plea.
The almightiness of the Spirit.
The truth of the gospel.
In fact, unbelief robs God of his glory in every way, and therefore it cannot
receive a blessing from the Lord (Heb. 11:6).

III. THE INTELLIGENT APPEAL. "Lord, I believe; help thou mine
unbelief."
In his great perplexity he cries to Jesus only.
1. On the basis of faith—"Lord, I believe."
2. With confession of sin—"mine unbelief."
3. To One who knows how to help in this matter—"Lord, help."
4. To One who is himself the best remedy for unbelief—"help thou."
Unbelief is overcome when we fly to Jesus, and consider—
The majesty of his divine nature.
The tenderness of his humanity.
The graciousness of his offices.
The grandeur of his atonement.
The glorious object of his work.
Come to Jesus with any case, and in every case.
Come with your little faith and with your great unbelief, for in this matter also he
can help as none other can.

 152. The Blind Beggar of Jericho
And Jesus stood still, and commanded him to be called. And they call the blind
man, saying unto him, be of good comfort, rise; he calleth thee. And he casting
away his garment, rose, and came to Jesus. Mark 10:49-50
This man is a picture of what we would fain have every seeker of Christ to
become.
In his lonely darkness, and deep poverty, he thought and became persuaded that
Jesus was the Son of David.
Though he had no sight, he made good use of his hearing. If we have not all
gifts, let us use those which we have.

I. HE SOUGHT THE LORD UNDER DISCOURAGEMENTS.
1. No one prompted his seeking.
2. Many opposed his attempts. "Many charged him that he should hold his
peace" (vs. 48).
3. For a while he was unheeded by the Lord himself.
4. He was but a blind beggar, and this alone might have checked some pleaders.
Let our hearers imitate his dogged resolution.

II. HE RECEIVED ENCOURAGEMENT.
This came from our Lord's commanding him to be called.
There are several kinds of calls which come to men at the bidding of our Lord
Jesus. There is the—
1. Universal call. Jesus is lifted up that all who look to him may live (John 3:14-
15). The gospel is preached to every creature.
2. Character call. To those who labor, and are heavy-laden. Many are the gospel
promises which call the sinful, the mourning, the weary to Jesus (Isa. 4:7; Matt.
11:28; Acts 2:38-39).
3. Ministerial call. Given by the Lord's sent servants, and so backed by his
authority (Acts 13:26,38-39; 16:31).
4. Effectual call. Sent home by the Holy Spirit. This is the calling of which we
read, "whom he called, them he also justified" (Rom. 8:30).
III. BUT ENCOURAGEMENT DID NOT CONTENT HIM; HE STILL
SOUGHT JESUS.
To stop short of Jesus and healing would have been folly indeed.
1. He arose. Hopefully, resolutely, he quitted his begging posture.
In order to salvation we must be on the alert and in earnest.
2. He cast away his garment, and every hindrance. Our righteousness, our
comfortable sin, our habit—anything, everything we must quit for Christ.
3. He came to Jesus. In the darkness occasioned by his blindness, he followed
the Savior's voice.
4. He stated his case. "Lord, that I might receive my sight!"
5. He received salvation. Jesus said unto him, "Thy faith hath made thee whole."
He obtained perfect eyesight; and in all respects he was in complete health.
IV. HAVING FOUND JESUS, HE KEPT TO HIM.
l. He used his sight to see his Lord.
2. He became his avowed disciple (See verse 52).
3. He went with Jesus on his way to the cross, and to the crown.
4. He remained a well-known disciple, whose father's name is given.
This man came out of cursed Jericho: are there not some to come from our slums
and degraded districts?
This man at best was a beggar, but the Lord Jesus did not disdain his company.
He was a standing glory to the Lord, for every one would know him as the blind
man whose eyes had been opened.
Let seeking souls persevere under all drawbacks. Do not mind those who would
keep you back. Let none hinder you from finding Christ and salvation.
Though blind, and poor, and miserable, you shall yet see, and smile, and sing,
and follow Jesus.

 153. So Near
And when Jesus saw that he answered discreetly, he said unto him, Thou art not
far from the kingdom of God. Mark 12:34
THE kingdom of God is set up among men.
Those who are in it are—
Quickened with divine life. "He is not the God of the dead, but the God
of the living" (verse 27).
Received under the reign of grace (Rom. 5:21).
Obedient to the law of love (1 John 4:7).
Favored with divine privileges (Matt. 6:33; Luke 12:32).
Raised to special dignities (Rev. 1:6).
Indulged with peculiar happiness (Matt. 25:34).
Those who are outside of it are in some respects on a level.
But in other regards, some are "far off," and others "not far."
The scribe in the narrative was on the borders of the kingdom.
Of such a character we will now treat.

I. WHAT ARE ITS MARKS?
1. Truthfulness of spirit.
This man was candid as a student of the law.
This man was honest as a teacher of the law.
This man was fair as a controversialist.
A spirit of general uprightness, sincerity, and fairness, is a great moral
advantage.
2. Spiritual perception. This scribe must have spoken with great discretion, or
the Lord Jesus would not have taken such special notice of his reply. He saw—
More than a Papist, who makes everything of ceremonies.
More than a mere doctrinalist, who puts head-knowledge above heart-
experience and holiness.
More than a moralist, who forgets the love of the heart.
3. Acquaintance with the law.
Those who see the unity, and yet the breadth and spirituality of the law's
demands are in a hopeful condition.
Still more, those who perceive that their own lives fall short of those
demands, and grieve on that account.
4. Teachableness, which this man clearly exhibited, is a good sign; especially if
we are willing to learn truth, although its advocate is unpopular.
5. A sense of need of Christ, which did not appear in the case of this scribe, but
is seen in many who attend the ministry.
6. A horror of wrongdoing, and of impurity of every kind.
7. A high regard for holy things, and a practical interest in them.
8. A diligent commencement of prayer, Bible reading, meditation, regular
hearing of the word, and other gracious habits.
There are other signs, but time would fail us to mention more.
Many of these appear, like blossoms on a tree, but they disappoint the hopes
which they excite.

II. WHAT ARE ITS DANGERS?
No man is safe till he is actually in the kingdom: the borderland is full of peril.
There is the danger—
1. Lest you slip back from this hopefulness.
2. Lest you rest content to stop where you are.
3. Lest you grow proud and self-righteous.
4. Lest you proceed from being candid to become indifferent.
5. Lest you die ere the decisive step be taken.

III. WHAT ARE ITS DUTIES?
Though your condition is not one in which to rest, it is one which involves you
in many responsibilities, since it is a condition of singular privilege.
1. Thank God for dealing so mercifully with you.
2. Admit with deep sincerity that you need supernatural help for entrance into
the kingdom.
3. Tremble lest that decisive and saving step be never taken.
4. Decide at once through divine grace. Oh, for the Spirit of God to work
effectually upon you!
What a pity that any should perish who are so near!
What horror to see such hopeful ones cast away!
How fatal to stop short of saving faith!
 154. Gethsemane
And they came to a place which was name Gethsemane.
Mark 14:32
Our Lord left the table of happy fellowship, and passed over the brook Kedron,
so associated with the sorrows of David (2 Sam. 15:23).
He then entered into the garden, named Gethsemane, not to hide himself from
death, but to prepare for it by a season of special prayer. Gethsemane was our
Lord's place of secret prayer (John 18:1-2).
If he resorted to his closet in the hour of trial, we need to do so far more.
In his solitary supplication he was oppressed with a great grief, and
overwhelmed with a terrible anguish.
It was a killing change from the cheerful communion of the Supper to the lone
agony of the garden.
Let us think with great solemnity of the olive garden where the Savior sweat as it
were great drops of blood.

I. THE CHOICE OF THE SPOT.
1. Showed his serenity of mind, and his courage.
He goes to his usual place of secret prayer.
He goes there though Judas knew the place.
2. Manifested his wisdom.
Holy memories there aided his faith.
Deep solitude was suitable for his prayers and cries.
Congenial gloom fitted his exceeding sorrow.
3. Bequeathed us lessons.
In a garden, Paradise was lost and won.
In Gethsemane, the olive-press, our Lord himself was crushed.
In our griefs, let us retreat to our God in secret.
In our special prayers, let us not be ashamed to let them be known to our
choicer friends, for Jesus took his disciples with him to his secret
devotions in Gethsemane.
II. THE EXERCISE UPON THE SPOT.
Every item is worthy of attention and imitation.
1. He took all due precautions for others.
He would not have his disciples surprised, and therefore bade them
watch. So should we care for others in our own extremity. The intensity
 of his intercourse with God did not cause him to forget one of his
companions.
2. He solicited the sympathy of friends.
We may not despise this; though, like our Lord, we shall prove the feebleness of
it, and cry, "Could ye not watch with me?"
3. He prayed and wrestled with God.
In lowliest posture and manner (see verse 35).
In piteous repetition of his cry (see verses 36 and 39).
In awful agony of spirit even to a bloody sweat (Luke 22:44).
In full and true submission (Matt. 26:42,44).
4. He again and again sought human sympathy, but made excuse for his friends
when they failed him (see verse 38). We ought not to be soured in spirit even
when we are bitterly disappointed.
5. He returned to his God, and poured out his soul in strong crying and tears,
until he was heard in that he feared (Heb. 5:7).

III. THE TRIUMPH UPON THE SPOT.
1. Behold his perfect resignation. He struggles with "if it be possibles" but
conquers with "not what I will, but what thou wilt." He is our example of
patience.
2. Rejoice in his strong resolve. He had undertaken, and would go through with
it (Luke 9:51; 12:50).
3. Mark the angelic service rendered. The blood-stained Sufferer has still all
heaven at his call (Matt. 26:53).
4. Remember his majestic bearing towards his enemies.
He meets them bravely (Matt. 26:55).
He makes them fall (John 18:6).
He yields himself, but not to force (John 18:8).
He goes to the cross, and transforms it to a throne.
We, too, may expect our minor Gethsemane.
We shall not be there without a Friend, or he is with us.
We shall conquer by his might, and in his manner.
 155. Fountains of Repentant Tears
And when he thought thereon, he wept. Mark 14:72
REPENTANCE is wrought by the Spirit of God. But he works it in us by leading
us to think upon the evil of sin. Peter could not help weeping when he
remembered his grievous fault.
Let us at this time—

I. STUDY PETER'S CASE, AND USE IT FOR OUR OWN
INSTRUCTION.
He considered that he had denied his Lord.
Have we never done the like?
This may be done in many ways.
2. He reflected upon the excellence of the Lord whom he had denied.
3. He remembered the position in which his Lord had placed him, making him
an apostle and one of the first of them.
Have we not been placed in positions of trust?
4. He bethought him of the special intercourse which he had enjoyed. He and
James and John had been most favored (Matt. 17:1-13; 27:36-46; Mark 5:37-43).
Have not we known joyous fellowship with our Lord?
5. He recollected that he had been solemnly forewarned by his Lord.
Have we not sinned against light and knowledge?
6. He recalled his own vows, pledges, and boasts. "Although all shall be
offended, yet will not I" (verse 29).
Have we not broken very earnest declarations?
7. He thought upon the special circumstances of his Lord when he had so
wickedly denied him.
Are there no aggravations in our case?
8. He revolved in his mind his repetitions of the offense, and those repetitions
with added aggravations: his lie, his oath, etc.
We ought to dwell on each item of our transgressions, that we may be
brought to a more thorough repentance of them.
II. STUDY OUR OWN LIVES, AND USE THE STUDY FOR OUR
FURTHER HUMILIATION.
1. Think upon our transgressions while unregenerate.
2. Think upon our resistance of light, and conscience, and the Holy Spirit before
we were overcome by divine grace.
3. Think upon our small progress in the divine life.
4. Think upon our backslidings and heart-wanderings.
5. Think upon our neglect of the souls of others.
6. Think upon our little communion with our Lord.
7. Think upon the little glory we are bringing to his great name.
8. Think upon our matchless obligations to his infinite love.
Each of these meditations is calculated to make us weep.

III. STUDY THE EFFECT OF THESE THOUGHTS UPON OUR OWN
MINDS.
1. Can we think of these things without emotion?
This is possible; for many excuse their sin on the ground of their
circumstances, their constitution, their company, their trade, their fate:
they even lay the blame on Satan, or some other tempter. Certain hard
hearts treat the matter with supreme indifference.
This is perilous. It is to be feared that such a man is not Peter, but Judas:
not a fallen saint, but a son of perdition.
2. Are we moved by thoughts of these things?
There are other reflections which may move us far more. Our Lord
forgives us, and numbers us with his brethren. He asks us if we love
him, and he bids us feed his sheep.
Surely, when we dwell on these themes, it must be true of each of us:
"When he thought thereon, he wept."
 156. A Sad Interior and a Cheery Messenger
And she went and told them that had been with him, as they mourned and wept.
Mark 16:10
Mark is graphic: he paints an interior like a Dutch artist.
We see a choice company: "them that had been with him."
We know many of the individuals, and are interested to note what they are
doing, and how they bear their bereavement.
We see—

I. A SORROWING ASSEMBLY. "As they mourned and wept."
What a scene! We behold a common mourning, abundantly expressed by tears
and lamentations.
They mourned—
1. Because they had believed in Jesus, and loved him; and therefore they were
concerned at what had happened.
2. Because they felt their great loss in losing him.
3. Because they had seen his sufferings and death.
4. Because they remembered their ill-conduct towards him.
5. Because their hopes concerning him were disappointed.
6. Because they were utterly bewildered as to what was now to be done, seeing
their Leader was gone.
In considering the death of Jesus, there is just cause for mourning.
Let us intelligently mourn for him, since our sins occasioned his woes and death.

II. A CONSOLING MESSENGER. Mary Magdalene came and told them that
Jesus had risen, and had appeared unto her.
Concerning this ministry, we note—
1. She was one of themselves. The witnesses to our Lord's resurrection were
such as his disciples, and, indeed, all the world, might safely trust. They were
not strangers, but individuals well known to those who heard them.
She came with the best of news. She declared that Jesus was indeed risen. The
resurrection of our divine Lord—
Removes the cause of our sorrow.
Assures us of the help of a living Redeemer (John 14:19).
Secures our own personal resurrection (1 Cor. 15:23).
Brings us personal justification (Rom. 4:25).
3. She was not believed.
Unbelief is apt to become chronic: they had not believed the Lord when
he foretold his own resurrection, and so they do not believe an eyewitness
who reported it.
Unbelief is cruelly unjust: they made Mary Magdalene a liar, and yet all
of them esteemed her.

III. A REASSURING REFLECTION.
1. We are not the only persons who have mourned an absent Lord.
2. We are not the only messengers who have been rejected.
3. We are sure beyond all doubt of the resurrection of Christ.
The evidence is more abundant than that which testifies to any other great
historical event.
The apostles so believed it as to die as witnesses of it.
They were very slow to be convinced, and therefore that which forced
them to believe should have the like effect upon the most careful of us.
4. We have thus the most ample reason for joy concerning our Lord. Let us not
think too mournfully of our Lord's passion.
Let us not be too mournful about anything, now that we know that we have a
living Savior for our Friend.
 157. Strange Things
We have seen strange things today. Luke 5:26
The world is aweary, and longs for something novel.
The greatest stranger in the world is Jesus; and, alas, he is the least seen, and the
least spoken of by the most of men!
If men would come and watch him, they would see strange things. His person,
his life, his death, his teaching, are full of strange things.
What he is now doing has as much as ever the element of strangeness and
wonder about it.
I. MARK THE STRANGE THINGS OF THAT PARTICULAR DAY.
1. Power present to heal doctors! (verse 17).
2. Faith reaching down to the Lord from above! (Verse 19).
3. Jesus pardoning sin with a word (verse 20).
4. Jesus practicing thought-reading (verse 22).
5. Jesus making a man carry the bed which had carried him (Verse 25).

II. MARK THE STRANGE THINGS OF CHRIST'S DAY.
1. The Maker of men born among men. The Infinite an infant.
2. The Lord of all serving all.
3. The Just One accused, condemned, and sacrificed for sin.
4. The Crucified rising from the dead.
5. Death slain by the dying of the Lord.
These are but incidents in a life which is all strange and marvelous.

III. MARK THE STRANGE THINGS SEEN BY BELIEVERS IN THEIR
DAY WITHIN THEMSELVES AND OTHERS.
l. A self-condemned sinner justified by faith.
2. A natural heart renewed by grace.
3. A soul preserved in spiritual life amid killing evils, like the bush which burned
with fire and was not consumed.
4. Evil made to work for good by providential wisdom.
5. Strength made perfect in weakness.
6,The Holy Ghost dwelling in a believer.
7. Heaven enjoyed on earth.
These are a small number out of a host of strange things.
Life never grows stale to a companion of Jesus.
Do you find it becoming so, and are you a believer?
Seek the conversion of your family, and your neighborhood.
Seek to know more of Jesus at work among men.
This will cause you to see stranger and stranger things, till you see the strangest
of all with Christ in glory.
 158. At His Feet
At his feet. Luke 7:38
Orientals are demonstrative, and in their devotions they pay greater attention to
bodily posture than we do. Let us be the more careful of the posture of our souls.
It is interesting to consider our posture towards our Lord.
He bears us on his heart (Song of Sol. 8:6), in his bosom (Isa. 40:11), in his hand
(Isa. 49:2; 51:16), on his shoulders (Luke 15:5).
But yet "at his feet" is our most usual place.

I. IT IS A BECOMING POSTURE.
The posture is admirable for many reasons.
1. As he is divine, let us pay him lowliest reverence.
2. As we are sinful, let us make humble confession.
3. As he is Lord, let us make full submission.
4. As he is All in All, let us manifest immovable dependence.
5. As he is infinitely wise, let us wait his appointed time.
The best are at his feet joyfully, bowing before him.
The worst must come there, whether they will or no.

II. IT IS A HELPFUL POSTURE.
1. For a weeping penitent (Luke 7:38).
Our humility will help penitence.
Our lowly submission will bring assurance.
Our full obeisance will prepare for service.
2. For a resting convert (Luke 8:35).
In such a position devils are :driven out, and no longer rule us.
In such a position they are kept off, and cannot return.
In such a position we give the best proof of being in our right mind.
3. For a pleading intercessor (Luke 8:41).
We plead best when we are lowliest.
We may be rulers of the synagogue, but when our heart is breaking we
find most hope "at his feet."
4. For a willing learner (Luke 10:39). Mary "at his feet" showed:
A lowly sense of personal ignorance.
A believing acceptance of the Lord's teaching.
A hopeful uplooking to him.
5. For a grateful worshipper (Luke 17:16).
So the healed leper expressed his thanks.
So angels adore, giving him thanks, while bending low.
So would our hearts bow in unutterable gratitude.
6. For a saint beholding his Lord's glory (Rev. 1:17).
Overwhelmed, humbled, overjoyed, exhausted with excess of ecstasy.
Come, then, and submit to Jesus, and bow at his feet.
He is so worthy: pay him all reverence.
He has received from you so much despite: kiss his feet.
He will so freely forgive: this may well cause you to bow in the dust
before him.
He will give you such joy: in fact, no joy excels that of full submission to
his blessed sway.

III. IT IS A SAFE POSTURE.
1. Jesus will not refuse us that position, for it is one which we ought to occupy.
2. Jesus will not spurn the humbly submissive, who in self-despair cast
themselves before him.
3. Jesus will not suffer any to harm those who seek refuge at his feet.
4. Jesus will not deny us the eternal privilege of abiding there. Let this be our
continual posture—"at his feet."
Sorrowing or rejoicing; hoping or fearing;
Suffering or working; teaching or learning;
In secret or in public; in life and in death.
Oh, that I might for ever sit
With Mary at the Master's feet.
 159. Love's Foremost
Tell me, therefore, which of them will love him most? Luke 7:42
It is right for us to desire to be among the most loving servants of the Lord Jesus.
It would be an interesting question concerning a company just joining the church
—"Which of them will love him most?"
How can we reach this point? How can we love him most?
We would love him as did the penitent who washed his feet with tears: whence
shall come such eminence of love?
The passage before us may help us to a conclusion on that point.

I. WE MUST FIRST BE SAVED IN THE SAME MANNER AS OTHERS.
The road to eminence in love is just the plain way of salvation, which all who
are in Christ must travel. There is no new gospel of the higher life, and there
need be no singularity of dress, abode, or vow, in order to attain the greatest
heights of love.
1. All are in debt; we must heartily own this to be our own case.
2. None have anything to pay; we must confess this, without reserve, as being
our own personal condition.
3. The loving Lord forgives in each case: personally we have exceeding great
need of such remission. We must feel this.
4. In each case he forgives frankly, or without any consideration or
compensation: it must be so with us. We must accept free grace and undeserved
favor.
5. Out of this arises love. By a sense of free grace we begin to love our Lord; and
in the same way we go on to love him more.
The more clear our sense of sinnership, and the more conscious our obligation to
free grace, the more likely are we to love much.

II. WE MUST AIM AT A DEEP SENSE OF SIN.
1. It was the consciousness of great indebtedness which created the great love in
the penitent woman. Not her sin, but the consciousness of it, was the basis of her
loving character.
2. Where sin has been open and loud, there ought to be this specially humbling
consciousness; for it would be an evidence of untruthfulness if it were not
manifest (1 Cor. 15:9).
3. Yet is it frequently found in the most moral, and it abounds in saints of high
degree. In fact, these are the persons who are most capable of feeling the evil of
sin, and the greatness of the love which pardons it (1 John 1:8).
4. It is to be cultivated, The more we bewail sin the better, and we must aim at
great tenderness of heart in reference to it.
In order to cultivate it we must seek to get—
A clearer view of the law's requirements (Luke 10:26,27).
A fuller idea of God's excellences, especially of his holiness (Job 42:5-6).
A sharper sense of sin's tendencies in ourselves, towards God, and
towards men; and also a more overwhelming conviction of its dreadful
punishment (Rom. 7:13; Ps. 51:3-4; John 5:28-29).
A deeper consciousness of the love of God to us (1 John 3:1-2).
A keener valuation of the cost of redemption (1 Pet. 1:18-19).
A surer persuasion of the perfection of our pardon will also help to show
the baseness of our sin (Ezek. 16:62-63).
By these means, and all others, we must endeavor to keep our conscience active,
that our heart may be sensitive.

III. THIS WILL LEAD TO) A HIGHLY LOVING CARRIAGE
TOWARDS OUR LORD.
We shall so love him as to behave like the penitent in the narrative.
1. We shall desire to be near him, even at his feet.
2. We shall make bold confession, and shall do this at all risks; honoring him
before gainsayers, and doing so though it may cause others to make unkind
remarks.
3. We shall show deep humility, delighting even to wash his feet.
4. We shall exhibit thorough contrition, beholding him with tears.
5. We shall render earnest service; doing all that lies in our power for Jesus, even
as this woman did.
6. We shall make total consecration of all that we have: our tears, our eyes, our
choicest gifts, our hearts, ourselves, etc.
Thus shall we reach the goal we desire.
A company of those who "love him most", dwelling in any place, would give a
tone to the society around them.
We have enough of head-workers; now for heart-lovers.
Why should we not aim to be among the closest followers of our Lord, loving
most, and living specially consecrated lives?
 160. A Welcome for Jesus
And it came to pass, that, when Jesus was returned, the people gladly received
him: for they were all waiting for him. Luke 8:40
JESUS went to those who refused him in the land of Gadara; and there he saved
one, to show the freeness and sovereignty of his grace.
He then quitted the inhospitable country, to show that he forces himself on none.
Wisdom abandons those who refuse her counsels (Prov. 1:24). Those whom the
Lord has chosen shall be willing in the day of his power (Ps. 110:3.)
In the Revised Version we read, "The multitude welcomed him."
When Jesus is waited for and welcomed, he delights to come.
He is not waited for by all in our congregations; so that we may ask the question
of our present hearers—Do you welcome Christ? Let it be answered by each one
this day.
I. A BEAUTIFUL SIGHT. "They were all waiting for him."
This waiting may be seen in several different forms.
1. A gathered congregation, waiting in the place where prayer is wont to be
made. Want of punctuality, and irregular attendance, often show that Jesus is not
waited fort
2. A praying company, an earnest church, looking for revival, and prepared to
cooperate in labor for it. Some churches do not wait for the Lord's presence, and
would not be ready for him if he were to come.
3. A seeking sinner, sighing for mercy, searching the Scriptures, hearing the
Word, inquiring of Christians, constantly praying, and thus "waiting for him."
4. A departing saint, longing for home: saying, like Jacob, "I have waited for thy
salvation, O Lord"(Gen. 49:18).
5. An instructed church, looking for the Second Advent (Rev. 22:17).
It is good for the eyes to behold such sights.

II. A SURE ARRIVAL. "Jesus was returned."
We are quite sure that our Lord will graciously appear to those who are "all
waiting for him," since—
1. His Spirit is there already, making them wait (Rom. 8:23).
2. His heart is there, in sympathy with them, longing to bless them.
3. His work is there. He has brought them into that waiting condition, and now
he has found a sphere wherein to display his grace to saints and sinners.
4. His promise is there, "Lo, I am with you always" (Matt. 28:20).
5. His custom is to be there. His delights are still with the sons of men (Prov.
8:31).
What countless blessings his coming will bring!

III. A HEARTY WELCOME. "The people gladly received him."
1. Their fears made him welcome.
They feared lest he might have gone for ever from them (Ps. 77:7).
2. Their hopes made him welcome.
They trusted that now their sick would be cured, and their dead would be
raised.
3. Their prayers made him welcome.
Those who pray that Jesus may come are glad when he comes.
4. Their faith made him welcome.
Jairus now looked to have his child healed (verse 41).
5. Their love made him welcome.
When our heart is with him, we rejoice in his appearing.
6. Their care for others made him welcome. Jesus never disappoints those who
wait for him. Jesus never refuses those who welcome him.
Jesus is near us now: will you not open the doors of your hearts to receive him
(Rev. 3:20)?

 161. Love At Home
And she had a sister call Mary, which also sat at Jesus feet, and heard his word.
Luke 10:39
THE family at Bethany was highly favored by being permitted to entertain our
Lord so often.
They all appreciated the privilege, but Mary made the wisest use of it.
Martha sought to serve the Lord with her very best.
Mary was full of love to Jesus, as we know by her anointing him, and there-fore
she also would serve him with her very best.
She did so by attending to his words.
She was a wise and saintly woman, and our Lord commended her chosen
method of service.
It will be safe, therefore, for us to follow her example.
Let us learn from the woman who sat as a learner at the feet of our Lord, and
thus taught us to choose the good part.
Here we see—

I. LOVE AT LEISURE. "Which also sat at Jesus feet."
When the evening comes on, and all the members of the family are around the
fireside, then love rests and communes, forgetting all care, happily at home,
oblivious of the outside world, and of time itself.
Like Mary—
We would feel ourselves quite at home with Jesus our Lord.
We would be free from worldly care—leaving all with Jesus.
We would even be free from the care of his service, the battle for his
Kingdom, and the burden of the souls committed to our charge.
We would sweetly enjoy the happy leisure which he provides for us, as
we muse upon the rest-giving themes which he reveals so clearly, and
makes so true to us.
His work for us, finished, accepted, abidingly effectual, and perpetually
overflowing with priceless blessings.
His great gifts received, which are greater than those to come.
All other needful and promised benedictions of grace, sure to come in
due season (Rom. 8:32).
All our future, for time and for eternity, safe in his dear hands.
Let us, without fear, enjoy leisure with Jesus—leisure, but not laziness—
leisure to love, to learn, to commune, to copy.
 Leisure in a home where others are cumbered (verses 40-42).
Leisure to sit, and to sit in the most delightful of all places

II. LOVE IN LOWLINESS. "At Jesus' feet."
In this lowliness let each one personally copy Mary.
Say unto yourself, "I choose the feet of Jesus to be my place. "
Let me be—
Not a busy housewife and manager, which any one may be, and yet be graceless;
but—
1. A penitent, which is an acknowledgment of my unworthiness.
2. A disciple, which is a confession of my ignorance.
3. A receiver, which is an admission of my emptiness.
This posture befits me when I think of what I was, what I am, what I must be,
what my Lord is, and what he is to me.
Let me bless his condescending love, which permits me this bliss.

III. LOVE LISTENING. "And heard his word."
She could not have heard if she had not been at leisure to sit, nor if she had not
been lowly, and chosen to sit at his feet.
Be it ours to hear that love-word which says, "Hearken, O daughter, and
consider" (Ps. 45:10).
Listening to what Jesus says in his Word, in his creation, in his
providence, and by his Spirit in our soul.
Listening to the tones and accents with which he emphasizes and
sweetens all that he says.
Listening to himself. Studying him, reading his very heart.
Listening, and not obtruding our own self-formed thoughts, notions,
reasonings, questionings, desires, and prejudices.
Listening, and forgetting the observations and unbeliefs of others.
Listening, and bidding all cares lie still, that they may no more disturb the
reverent silence of the heart.
How sweet! How instructive! How truly "the good part"!

IV. LOVE IN POSSESSION.
She had obtained her Lord, his love, his presence, his word, his fellowship, and
she sat there in full enjoyment to delight her soul with that which she had so
joyfully lighted upon.
She had in this one thing supplied her soul's necessity, and so she sat down in
perfect satisfaction.
She had her Lord's promise that she should not be robbed of it, and she sat down
in full assurance, to be happy in her possession.
Her Lord's promise assured her that she should not lose the good part, which she
had chosen—
By a cold word from her Lord.
By the angry expostulation of her sister.
By any future affliction, or temptation, or occupation.
Nor even by death itself.
Now, then, she rests in resolute constancy: she has reached her ultimatum: she
will go no further than her Lord and his word.
Oh, to be more with Jesus! This is true life.
Oh, to hear Jesus more! This is true service.
Oh, to love Jesus more! This is true treasure.
Oh, to abide with Jesus, and never dream of going beyond him! This is true
wisdom.

 162. The Good Shepherd in Three Positions
What man of you, having an hundred sheep, if he lose one of them, doth not
leave the ninety and nine in the wilderness, and go after that which is lost, until
he find it? And when he hath found it, he layeth it on his shoulders, rejoicing.
And when he cometh home, he calleth together his friends and neighbors, saying
unto them, rejoice with me; for I have found my sheep which was lost. Luke
15:4-6
THE love of Jesus is not mere sentiment; it is active and energetic.
It is prevenient love, going after sheep that have no notion of returning to the
fold from which they have wandered.
It is engrossing, making him leave all else: making one lost one to be of more
present importance than ninety and nine.
It sets him upon resolute, determined, persevering search.
Let us behold our great Shepherd—

I. IN THE SEARCH. "Until he find it."
Mark him well, as, with his eyes, and heart, and all faculties, he goes "after that
which is lost. "
1. No rejoicing is on his countenance. He is anxious for the lost.
2. No hesitation is in his mind. Despite the roughness of the way, or the length of
the time, or the darkness of the night, he still pursues his lost one.
3. No anger is in his heart. The many wanderings of the sheep cost him dear, but
he counts them as nothing, so that he may but find it.
4. No pausing because of weariness. Love makes him forget himself, and causes
him to renew his strength.
5. No giving up the search. His varied non-successes do not compel him to
return defeated.
Such must our searches after others be.
We must labor after each soul until we find it.

II. AT THE CAPTURE. "When he hath found it."
Mark the Shepherd when the sheep is at last within reach.
1. Wanderer held. How firm the grip! How hearty! How entire!
2. Weight borne. No chiding, smiting, driving; but a lift, a self-loading, an easing
of the wanderer.
3. Distance traveled. Every step is for the Shepherd.
He must tread painfully all that length of road over which the sheep had
 wandered so wantonly.
The sheep is carried back with no suffering on its own part.
4. Shepherd rejoicing to bear the burden.
The sheep is so dear that its weight is a load of love.
The Shepherd is so good that he finds joy in his own toil.
5. Sheep rejoicing, too. Surely it is glad to be found of the Shepherd, and so to
have its wanderings ended, its weariness rested, its distance removed, its perfect
restoration secured.
III. IN THE HOME-BRINGING. "When he cometh home."
Mark well the end of the Shepherd's toil and care: he does not end his care till he
has brought the stray one "home?"
1. Heaven is home to Christ.
2. Jesus must carry us all the way there.
3. The Shepherd's mission for lost souls is known in glory, and watched with
holy sympathy: in this all heavenly ones are "his friends and neighbors.
4. Jesus loves others to rejoice with him over the accomplishment of his design.
"He calleth together his friends." See how they crowd around him! What a
meeting!
5. Repentance is also regarded as our being brought home (verse 7). "I have
found" refers to the repenting sinner, and it is a finding which secures salvation,
or angels would not rejoice over it.
6. One sinner can make all heaven glad (verses 7 and 10.)
Let us learn a lesson from each of the three pictures which we have looked upon
—
Of perseverance till souls are saved.
Of patience with souls who are newly found.
Of encouragement in expectation of the gathering into glory of those for whom
we labor on behalf of Jesus.
 163. Must He?
And when Jesus came to the place, he looked up, and saw him, and said unto
him, Zacchaeus, make haste, and come down; for today I must abide at thy
house. Luke 19:5
OUR Savior for the first time invited himself to a man's house. Thus he proved
the keeness and authority of his grace. "I am found of them that sought me not"
(Isa. 65:1). We ought rather to invite him to our houses. We should at least
cheerfully accept his offer to come to us. Perhaps at this hour he presses himself
upon us.
Yet we may feel ourselves quite as unlikely to entertain our Lord as Zacchaeus
seemed to be. He was a man—
In a despised calling—a publican, or tax collector.
In bad odor with respectable folk.
Rich, with the suspicion of getting his wealth wrongly.
Eccentric, for else he had hardly climbed a tree.
Excommunicated because of his becoming a Roman tax gatherer.
Not at all the choice of society in any respect.
To such a man Jesus came; and he may come to us even if we are similarly
tabooed by our neighbors, and are therefore disposed to fear that he will pass us
by.
I. LET US CONSIDER THE NECESSITY WHICH PRESSED UPON THE
SAVIOR TO ABIDE IN THE HOUSE OF ZACCHAEUS.
He felt an urgent need of—
1. A sinner who needed and would accept his mercy.
2. A person who would illustrate the sovereignty of his choice.
3. A character whose renewal would magnify his grace.
4. A host who would entertain him with hearty hospitality.
5. A case which would advertise his gospel (verses 9 and 10).
There was a necessity of predestination which rendered it true, "Today I must
abide at thy house?"
There was a necessity of love in the Redeemer's gracious heart.
There was also a necessity in order to the, blessing of others through Zacchaeus.

II. LET US INQUIRE WHETHER SUCH A NECESSITY EXISTS IN
REFERENCE TO OURSELVES.
We can ascertain this by answering the following questions, which are suggested
by the behavior of Zacchaeus to our Lord—
1. Will we receive him this day? "He made haste."
2. Will we receive him heartily? "Received him joyfully."
3. Will we receive him whatever others say? "They all murmured."
4. Will we receive him as Lord? "He said, Behold, Lord?"
5. Will we receive him so as to place our substance under the control of his laws
(verse 8)?
If these things be so, Jesus must abide with us.
He cannot fail to come where he will have such a welcome.

III. LET US FULLY UNDERSTAND WHAT THAT NECESSITY
INVOLVES. If the Lord Jesus comes to abide in our house—
1. We must be ready to face objections at home.
2. We must get rid of all in our house which would be objectionable to him.
Perhaps there is much there which he would never tolerate.
3. We must admit none who would grieve our heavenly Guest. His friendship
must end our friendship with the world.
4. We must let him rule the house and ourselves, without rival or reserve,
henceforth and for ever.
5. We must let him use us and ours as instruments for the further spread of his
kingdom.
Why should we not today receive our Lord?
There is no reason why we must not.
There are many reasons why we must do so at once.
Lord, issue your own mandate, and say, "I must?"

 164. The Ordained Memorial
And he took bread, and gave thanks, and brake it, and gave unto them, saying,
This is my body which is given for you: this do in remembrance of me. Likewise
also the cup after supper, saying, This cup is the new testament in my blood,
which is shed for you. Luke 22:19-20
HERE we have full directions for observing the Lord's Supper. You see what it
was, and how it was done. The directions are plain, clear, definite.
It will not be right to do something else; we must "this do." Nor this for another
purpose; but "this do in remembrance of me."
This command raises a previous question: Do you know him? He who does not
know him cannot remember him.
This being premised, let us observe that—

I. THE MAIN OBJECT OF THE SUPPER IS A PERSONAL
MEMORIAL.
"In remembrance of me." We are to remember not so much his doctrines, or
precepts, as his person.
Remember the Lord Jesus at this Supper—
1. As the trust of your hearts.
2. As the object of your gratitude.
3. As the Lord of your conduct.
4. As the joy of your lives.
5. As the Representative of your persons.
6. As the Rewarder of your hopes.
Remember what he was, what he is, what he will be.
Remember him with heartiness, concentration of thought, realizing vividness,
and deep emotion.

II. THE MEMORIAL ITSELF IS STRIKING.
1. Simple, and therefore like himself, who is transparent and unpretentious truth.
Only bread broken, and wine poured out.
2. Frequent — "as oft as ye drink it," and so pointing to our constant need. He
intended the Supper to be often enjoyed.
3. Universal, and so showing the need of all. "Drink ye all of it." In every land,
all his people are to eat and drink at this table.
4. His death is the best memory of himself, and it is by showing forth his death
that we remember him.
5. His covenant relation is a great aid to memory; hence he speaks of: "The new
covenant in my blood." We do not forget Adam, our first covenant-head; nor can
we forget our second Adam.
6. Our receiving him is the best method of keeping him in memory; therefore we
eat and drink in this ordinance.
No better memorial could have been ordained.

III. THE OBJECT AIMED AT IS ITSELF INVITING.
Since we are invited to come to the holy Supper that we may remember our
Lord, we may safely infer that—
1. We may come to it, though we have forgotten him often and sadly. In fact,
this will be a reason for coming.
2. We may come, though others may be forgetful of him. We come not to judge
them, but to remember him ourselves.
3. We may come, though weak for aught else but the memory of his goodness.
4. It will be sweet, cheering, sanctifying, quickening, to remember him; therefore
let us not fail to come.
Let us at the sacred table quit all other themes.
Let us not burden ourselves with regrets, resolves, etc.
Let us muse wholly and alone on him whose flesh is meat indeed, whose blood
is drink indeed (John 6:55).
 165. Servus Servorum
I am among you as he that serveth. Luke 22:27
Singular fact with regard to the apostles. They were at the same time troubled
with two questions: "Which of them should be accounted the greatest?" and
"Which of them should betray his Master?"
Where humility should have abounded ambition intruded.
Of the evil of self-seeking our Lord would cure the apostles.
The remedy which he used was his own conduct (John 13:12-17).
If he made himself least, they must not strive to be greatest.
May this example be blessed to us also! Let us attentively note—

I. OUR LORD'S POSITION. "I am among you as he that serveth."
1. In the world our Lord was not one of the cultured few on whom others wait.
He was a workingman, and in spirit he was servus servorum, servant of servants
(Mark 10:45).
2. In the circle of his own disciples he was one that served. Where he was most
Master he was most servant.
He was like a shepherd, servant to the sheep.
He was like a nurse, servant to a child.
3. In the celebration of the Supper, our Lord was specially among them "as he
that serveth;" for he washed his disciples' feet.
4. In the whole course of his life, Jesus on earth ever took the place of the
servant, or slave.
His ear was bored by his entering into covenant. "Mine ears hast thou
digged, or pierced" (Ps. 40:6 margin; Exod. 21:6).
His office was announced at his coming, "Lo, I come to do thy will!" (Ps.
40:7; Heb. 10:5-9).
His nature was fitted for service: he "took upon him the form of a
servant'' (Phil. 2:7).
He assumed the lowest place among men (Ps. 22:6; Isa. 53:3)
He cared for others, and not for himself. "The Son of man came not to be
served but to serve" (Mark 10:45).
He laid aside his own will (John 4:34; 6:38).
He bore patiently all manner of hardness (1 Pet. 2:23).

II. THE WONDER OF IT. That he should be a servant among his own
servants.
The marvel of it was rendered the greater—
1. As he was Lord of all by nature and essence (Col. 1:15-19).
2. As he was superior in wisdom, holiness, power, and in every other way, to the
very best of them (Matt. 8:26, 27; John 14:9).
3. As he was so greatly their Benefactor (John 15:16).
4. As they were such poor creatures, and so unworthy to be served. How could it
be that they suffered themselves to be served of him? How could it be that he
endured to serve them?
III. THE EXPLANATION OF IT.
We must look for this to his own nature.
1. He is so infinitely great (Heb. 1:2-4).
2. He is so immeasurably full of love (John 15:9; 1 John 3:16).
Because of these two things he condescended so marvelously.

IV. THE IMITATION OF IT.
Let us copy our Lord—
1. In cheerfully choosing to fulfill the most lowly offices.
2. In manifesting great lowliness of spirit, and humility of bearing (Eph. 4:1-3;
Phil. 2:3; 1 Pet. 5:5).
3. In laying ourselves out for the good of others. Let self-sacrifice be the rule of
our existence (2 Cor. 12:15).
4. In gladly bearing injustice rather than break the peace, avenge ourselves, or
grieve others (1 Pet. 2:19-20; 3:14).
5. In selecting that place in which we receive least, and give most; choosing to
wait at table rather than to sit at meat.
Does not the text rebuke our pride?
Does it not arouse our adoring love?
Does it not lead us to gird up our loins to serve the brethren?
 166. Father, Forgive Them
Then said Jesus, Father, forgive them; for they know not what they do. Luke
23:34
LET US go to Calvary to learn how we may be forgiven; and then let us linger
there to learn how we may forgive. There shall we see what sin is, as it murders
the Lord of love; and see also how almighty mercy prevailed against it.
As we behold our Lord nailed to the cross, and hear his first words upon the tree,
let us watch, and learn, and love.

I. WE SEE THE LOVE OF JESUS ENDURING.
To the closing act of human malice.
To the utmost endurance of shame (Phil. 2:8; Heb. 12:2).
To the extreme limit of personal suffering (Ps. 22:1-18).
We see not alone patience that bears without complaint, but love that labors to
bestow benefits upon its enemies.

II. WE SEE THAT LOVE REVEALING ITSELF.
Love can use no better instrument than prayer.
Love, when in a death-agony, still prays.
Love thus brings heaven to the succor of those for whom it cares.
Love thus, to the highest, blesses its object.
To this present our Lord Jesus continues to bless the people of his choice by
continually interceding for them (Rom. 8:34; Heb. 7:25).
This is his daily prayer for us.

III. WE SEE FOR WHAT THAT LOVE PRAYS.
Forgiveness is the first, chief, and basis blessing.
Forgiveness from the Father can even go so far as to pardon the murder
of his Son.
Forgiveness is the great petition of our Lord's sacrifice.
Love admits that pardon is needed, and it shudders at the thought of what must
come to the guilty if pardon be not given.

IV. WE SEE HOW THE LOVING JESUS PRAYS.
For his wanton murderers in the very act.
For their full and immediate forgiveness.
For no other reason except their ignorance; and this plea grace alone
 could suggest or accept.
Are there any so guilty that Jesus would refuse to intercede for them?

V. WE SEE HOW HIS PRAYER BOTH WARNS AND WOOS.
It warns, for it suggests that there is a limit to the possibility of pardon.
Men may so sin that there shall remain no plea of ignorance; nay, no
plea whatever.
It woos, for it proves that if there be a plea, Jesus will find it.
Come and trust your ease in his hands; he will draw out his own brief, and invent
his own arguments of love.

VI. WE SEE HOW HE INSTRUCTS FROM THE CROSS.
He teaches us to put the best construction on the deeds of our
fellowmen, and to discover mitigating circumstances when they work us
grievous ill.
He teaches us to forgive the utmost wrong (Mark 11:25).
He teaches us to pray for others to our last breath (Acts 7:59-60).
That glorious appeal to the divine Fatherhood, once made by the Lord Jesus, still
prevails for us.
Let the chief of sinners come unto God with the music of "Father, forgive them,"
sounding in their ears.

 167. A Divine Visitation
And as they thus spake, Jesus himself stood in the midst of them, and saith unto
them, Peace be unto you. Luke 24:36
FROM what a man has been it is usually safe to infer what he is.
This is eminently the case with our Lord Jesus, since he is unchangeable. What
he was to his disciples in the days of his flesh, he will be to his followers at this
present hour.
We gather that he loves to reveal himself to his saints when they are assembled
on the Sabbath-day, for he did so when on earth.
Let us consider the visit described in the text.
Uninvited, unexpected, undeserved, but most welcome was that visit.
Jesus stood in the center to be near to them all, and that he might assume the
place which a leader should take among his followers.
I. WHEN HE APPEARED.
1. When they had been acting unworthily by fleeing from him at his betrayal,
and deserting him at his trial.
2. When they were unprepared, and unbelieving, doubting his express promise,
and refusing the testimony of his messengers.
3. When they greatly needed his presence, for they were like sheep without a
shepherd.
4. When they were exercising the little life they had by coming together in
loving assembly. So far they were doing well, and acting in a way which was
likely to bring blessing.
5. When they were lamenting his absence, and thus proving their desire after
him. This is an admirable means of gaining his presence.
6. When certain among them were testifying concerning him.
Are not we in a similar condition?
May we not hopefully look for our Lord's manifestation of himself?.

II. WHAT HE SAID. "Peace be unto you."
1. It was a benediction: he wished them peace.
2. It was a declaration: they were at peace with God.
3. It was a fiat: he inspired them with peace.
4. It was an absolution: he blotted out all offenses which might have spoiled
their peace.
The Lord by his Holy Spirit can calm our perturbed minds, relieve of all care,
discharge from all sin, deliver from all spiritual conflict, and give to each one of
us immediate and perfect peace.
III. WHAT CAME OF HIS APPEARING.
1. He banished their doubts. Even Thomas had to shake off his obstinate
unbelief.
2. He revealed and sealed his love upon their hearts by showing them his hands
and his feet.
3. He refreshed their memories. "These are the words which I spake unto you"
(verse 44).
4. He opened their understandings (verse 45).
5. He showed them their position. "Ye are witnesses of these things" (verse 48).
6. He filled them with joy (John 22:20).
Has the Lord come into our midst during this service?
Has he breathed into our souls a special peace?
If so, let us wait a while, and further enjoy his company, and praise his
condescending love.
If we do not feel that we have been thus favored, let us tarry behind, and further
seek his face.
A special meeting for praise and prayer will be held during the next half-hour. O
Lord Jesus, abide with us!

 168. Our Lord's Attitude in Ascension
And he led them out as far as to Bethany, and he lifted up his hands, and blessed
them. Luke 24:50
JESUS having spoiled the grave, and sanctified the earth, now purified the air as
he passed through it on his way to heaven.
He arose to heaven in a manner worthy of special note. We will review a few
points connected with his ascension.
1. The time he sojourned on earth after his resurrection, namely, forty days,
sufficed to prove his identity, to remove doubts, to instruct his disciples, and to
give them their commission.
2. The place from which he rose was a mountain, a mount where he afore-time
had communed with them. This mount looked down on Bethany, his dearest
earthly rest; and was near to Gethsemane, the place of his supreme agony.
3. The witnesses were enough in number to convince the candid, persons who
had long been familiar with him, who could not be deceived as to his identity.
They were persons of character, of simplicity of nature, of ripe years, and of
singularly cool temperament.
4. The scene itself was very remarkable.
So unlike what superstition would have devised.
So quiet—no chariot of fire and horses of fire.
So majestic—no angels, nor other agents to lend imaginary splendor;
but the Lord's own power and Godhead in sublime simplicity working
all.
Our chosen theme at this time shall be the last posture in which our ascending
Lord was seen.

I. HIS HANDS WERE UPLIFTED TO BLESS.
l. This blessing was no unusual thing. To stretch out his hands in benediction
was his customary attitude. In that attitude he departed, with a benediction still
proceeding from his lips.
2. This blessing was with authority. He blessed them while his Father
acknowledged him by receiving him to heaven.
3. This blessing was so full that, as it were, he emptied his hands. They saw
those dear hands thus unladen of their benedictions.
4. The blessing was for those beneath him, and beyond the sound of his voice: he
scattered benedictions upon them all.
5. The blessing was the fit finis of his sojourn here: nothing fitter, nothing better,
could have been thought of.
II. THOSE HANDS WERE PIERCED.
This could be seen by them all as they gazed upward.
1. Thus they knew that they were Christ's hands.
2. Thus they saw the price of the blessing. His crucifixion has purchased
continual blessing for all his redeemed.
3. Thus they saw the way of the blessing: it comes from those human hands,
through those sacrificial wounds.
4. A sight of those hands is in itself a blessing. By that sight we see pardon and
eternal life.
5. The entire action is an epitome of the gospel. This is the substance of the
matter—"hands pierced distribute benedictions." Jesus, through suffering and
death, has power to bless us out of the highest heaven.
This is the last that was seen of our Lord.
He has not changed his attitude of benediction.
He will not change it till he shall descend in his glory.

III. THOSE HANDS SWAY THE SCEPTER.
His hands are omnipotent. Those very hands, which blessed his disciples, now
hold, on their behalf, the scepter—
1. Of providence: both in small affairs and greater matters.
2. Of the spiritual kingdom: the church and all its work.
3. Of the future judgment, and the eternal reign.
Let us worship him, for he has ascended on high.
Let us rejoice in all the fruit of his ascension, to him, and to us.
Let us continue praising him, and proclaiming his glory.
 169. The Baptist's Message
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of
God, which taketh away the sin of the world. John 1:29
PLACES and times become memorable when linked with our Lord; hence we
are told what was done at Bethabara on such a day, and what happened on "the
next day."
Let us treasure holy memories with great care—especially memories of Jesus—
times when we saw the Lord.
In the case before us the preacher was a notable man, and his theme more
notable still. John the Baptist preaches Jesus.
We have here a model for every minister of Christ.

I. THE TRUE MESSENGER.
1. He is one who sees Jesus for himself. There was a time when John did not
know the Christ, but in due time the Holy Spirit pointed him out (verse 33). The
true herald of Jesus is like John—
He is on the lookout for his Lord's appearing.
He rejoices to preach Jesus as one whom he has himself seen and
known, and still hopes to see.
He preaches him as come, and as coming.
2. He calls upon men to see Jesus. "Behold the Lamb of God."
This he does plainly and confidently.
This he does continually— it is his one message. John preached the
same sermon "again the next day after" (verse 35).
This he does earnestly and emphatically. "Behold!"
3. He leads his own followers to Jesus. John's disciples heard John speak, and
followed Jesus (verse 37).
He had enough force to induce men to be his followers.
He had enough humility to induce his followers to leave him for Jesus.
This is the glory of John the Baptist.
He had enough grace to make him rejoice that it was so.
Our speech should make men go beyond ourselves to Christ. "We preach not
ourselves, but Christ Jesus the Lord" (2 Cor. 4:5.)
4. He loses himself in Jesus.
He sees the necessity of this "He must increase, but I must decrease"
(John 3:30).
 He sees the propriety of this: he knows himself to be only the
Bridegroom's friend, and not the Bridegroom (John 3:29).
Blessed is that minister of whom all these points can be asserted.

II. THE TRUE MESSAGE.
John's word was brief, but emphatic.
1. He declared Jesus to be sent and ordained "of God".
2. He declared him to be the one real, divinely-appointed sacrifice for sin—"the
Lamb of God."
3. He declared him to be the only remover of human guilt—"which taketh away
the sin of the world."
4. He declared him to be set forth as the object of faith—"Behold the Lamb" He
exhorted his hearers to look at him with that look which saves.
The end of all ministries and ordinances is to bring men to look to Jesus. Both
John, who ran before, and we, who run after, must point in the same direction.

III. THE TRUE RECEPTION OF THAT MESSAGE.
The conduct of John's disciples shows that our true wisdom concerning gospel
testimony is—
1. To believe it, and so to acknowledge Jesus as our sin-removing sacrifice.
2. To follow Jesus (verse 37).
3. To follow Jesus, even if we be alone. These were the vanguard of the vast
hosts who have since followed Jesus. They knew not what suffering it might
involve, but went first and foremost.
4. To abide with Jesus (verse 39).
5. To go forth and tell others of Jesus (verse 40 and 41).
Here, then, is a lesson for those who preach. John's sermon was short, but full of
Jesus, and effectual for soul-winning. Imitate him.
Here also is an example for those who have believed.
Here is a gospel for those who hitherto have not known the Savior.
 170. The Israelite Indeed
Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite
indeed, in whom is no guile! John 1:47
THIS is a chapter of "beholds." We are first to "Behold the Lamb of God," and
then to behold a man of God.
Nathanael was simple, straightforward, honest, "an Israelite indeed."
In this he was not like his great progenitor, Jacob, who was a supplanter, and not
a prince with God, till that memorable night when the angel wrestled with him,
and withered his carnal strength. Then, in the weakness of that simplicity which
laid hold upon the mighty One, Jacob became Israel (Gen. 27:36; 32:28). A
sincere and simple character was not common in our Lord's day. It is despised by
many at this day.
It was greatly appreciated by our Lord, who has the same character in perfection,
and is truly called "the holy child Jesus?'
This characteristic of guilelessness is—

I. A HAPPY SIGN IN A SEEKER.
We will illustrate this by Nathanael's procedure.
1. He is the sort of man to whom disciples like to speak. "Philip findeth
Nathanael" (verse 45).
2. He is outspoken with his difficulties, and therefore his friends see how to meet
them. "Can there any good thing come out of Nazareth?" (verse 46).
3. He is ready to apply the proper tests "Come and see" (verse 46).
4. He is honest in his use of those tests. Our Lord saw that Nathanael was no
captious critic, nor idly-curious observer (verse 47).
5. He is open to conviction if fair evidence be supplied. As soon as our Lord
proved his omniscience Nathanael believed (verse 48).
6. He is ready to make confession (verse 49).
7. He is prepared to proceed far in the school of Christ. The Lord promised him
the sight of greater things because he was prepared to see them (verses 50 and
51).
An Israelite is the man to know "the King of Israel" (verse 49).
An Israelite is the man to understand the famous dream of the father of all
Israelites (verse 51; Gen. 28:12).

II. A VITAL POINT IN A BELIEVER.
The truly upright man, and he only, can be a Christian.
l. A sense of pardon removes the temptation to guile: we cease to excuse
ourselves when pardon is received (Ps. 51).
2. A reception of Christ as "the truth" causes guile to be hated.
3. A truthful assurance of the gospel prevents a hypocritical faith.
4. A complete consecration to the Lord puts an end to a double-minded life, and
to all false aims and maxims.
5. A sense of the presence of God makes guile appear absurd.
6. A brave faith in God causes it to appear mean and cowardly.

III. A SURE PRODUCER OF OTHER QUALITIES.
1. It makes a man love his Bible. Nathanael was familiar with the law and the
prophets.
2. It makes him pray. He is an Israelite (Gen. 32:28).
3. It leads him to be much alone. "Under the fig-tree" (verse 48).
4. It makes him wear his heart in his countenance. "Behold an Israelite indeed."
5. It prepares him to behold the pure and true glories of heaven.
Who among us is renowned for cleverness, craft, shrewdness, and the critical
faculty in general?
Let him be afraid of the much-admired quality of cleverness.
The absence of simplicity is by no means a healthy sign.
Let us be true in any case, and may the Lord teach us his truth!
 171. Jesus Sitting on the Well
Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat
thus on the well; and it was about the sixth hour. John 4:6
MANY things may well remind us of our Lord. Chiefly may we think of him
when we see a well or a weary peasant resting at noon.
How truly human was Jesus! To him a long walk brought weariness; his
weariness needed rest; to rest he "sat thus on the well."
How worn was his humanity! He was more weary than the disciples.
He had a greater mental strain than they.
He had a weariness that they knew not of.
His self-denials were even then remarkable.
He would in all points be made like unto his brethren.
He would not exempt himself from fatigue.
He would not work a miracle for his own refreshment.
He would not refuse to bear heat, thirst, exhaustion.
He has thus made himself able to sympathize with—
The traveler who rests by the roadside.
The laborer who is worn-out with toil.
The sufferer who feels pain in bone and flesh.
The poor man who must rest on a cold stone, and look for refreshment
to the public fountain.
The weary mind, oppressed by life's long way, which has no luxurious
comfort prepared for it, but finds a measure of repose in the simple
arrangements of nature.
Reading this text, let it set a picture before you, and—

I. LET YOUR CONSCIENCE DRAW A SPIRITUAL PICTURE OF
YOUR WEARIED SAVIOR.
1. He is wearied with our sins (Isa. 43:24).
2. He is wearied with our formal worship (Isa. 1:14).
3. He is wearied with our errings through unbelief (Ps. 95:10).
4. He is wearied with our resistance of his Spirit (Isa. 63:10).
5. He is wearied with our cavillings and rebellions (Mal. 2:17).
Perhaps we have specially wearied the Lord, as we read in Amos 2:13, where
singular provocations are mentioned.
That is a grave question asked by the prophet Isaiah, "Will ye weary my God
also" (Isa. 7:13)?

II. LET YOUR CONSCIENCE DRAW A SPIRITUAL PICTURE OF
YOUR WAITING SAVIOR.
1. He waits for comers to the well: he seizes on all occasions to bless, such as
affliction, the hearing of the Word, the recurrence of a birthday, or even the
simplest event of life. Men have other errands; they come to the well only to
draw water, but the Lord meets them with his greater errand.
2. He waits for the most sinful; she that had had five husbands.
3. He waits to enlighten, convince, convert.
4. He waits to accept, and to commission.
5. He waits to begin by one convert the ingathering of a great harvest of souls, as
in the case of the Samaritans.
How long he has waited for some of you!
At how many points has he been on the outlook for you!
Is he not waiting for you at this very hour? Will you not yield to his patient love?

III. LET YOUR PENITENCE DRAW ANOTHER PICTURE.
Alter the position of the character.
1. Be yourself weary of your sinful way.
2. Sit down on the well of your Lord's gracious ordinances.
3. Wait and watch till your Savior comes.
4. Ask him to give you, to drink, and, in so doing, give him to drink for this is
his best refreshment.
5. Drink yourselves of the living water, and then run to tell others. Will you not
do this at once? May his Holy Spirit so direct you!
 172. The Source
The woman saith unto him, Sire thou hast nothing to draw with, and the well is
deep; from whence then hast though that living water? John 4:11
OUR Lord's object was to bring the woman to seek salvation of him. Our desire
is the immediate conversion of all now present.
The Samaritan woman accepted the Savior upon the first asking.
Many of you have been invited to Jesus many times—will you not at last
comply?
Our Lord aimed at her heart by plain teaching and home dealing—we will take
the same course with our hearers.
When his interesting emblem failed to reach her, he fell to downright literalism,
and unveiled her life. Anything is better than allowing a soul to perish.
I. WE WILL EXPOUND THE PRECEDING TEACHING.
The Lord had said to her, "If thou knewest the gift of God, and who it is that
saith to thee, Give me to drink; thou wouldest have asked of him, and he would
have given thee living water."
The figure was that of living water in contrast to the water collected in Jacob's
well, which was merely the gatherings of the surrounding hills—land-water, not
spring-water.
He meant to say that his grace is like water from a springing well.
It is of the best and most refreshing kind.
It is living and ministers life.
It is powerful and finds its own way.
It is abiding and is never dried up.
It is abounding and free to all comers.
Furthermore, he intimated to the woman that—
1. He had it. There was no need of a bucket to draw with.
2. He had it to give,
3. He would have given it for the asking.
4. He alone could give it. It would be found in no earthly well.
II. WE WILL ANSWER THE QUESTION OF THE TEXT.
In ignorance the woman inquired, "Whence then hast thou that living water?"
We can at this time give a fuller reply than could have been given when our Lord
sat on the well.
He has now a boundless power to save, and that power arises—
1. From his divine nature, allied with his perfect humanity.
2. From the purpose and appointment of God.
3. From the anointing of the Holy Ghost.
4. From his redeeming work, which operated for good even before its actual
accomplishment, and which is in full operation now.
5. From the power of his intercession at the Father's right hand.
6. From his representative life in glory. Now all power is delivered into his hand
(Matt. 28:18).

III. WE WILL DRAW CERTAIN INFERENCE FROM THE ANSWER.
l. Then he is still able to bless. Since he has this living water only from his
unchanging self, he therefore has it now as fully as ever.
2. Then he needs nothing from us. He is himself the one sole Fountain, full and
all-sufficient forever.
3. Then we need not fear exhausting his fullness.
4. Then at all times we may come to him, and we need never fear that he will
deny us.
 173. Sabbath-work
On the same day was the Sabbath. John 5:9
CHRIST healed men on all sorts of days. But Sabbaths were high days of grace.
Six special cases of cures wrought on the Sabbath are recorded.
1. The evil spirit cast out (Luke 4:31-35).
2. The withered hand restored (Luke 6:6-10).
3. The crooked woman made straight (Luke 13:10-17).
4. The man with the dropsy cured (Luke 14:1-6).
5. The impotent man made whole (John 5:1-9).
6. The blind man's eyes opened (John 9:1-14).
As God rested on the Sabbath, and hallowed it; so as God it was rest to Jesus to
heal, and thus he hallowed the day.
As man he also rested his heart, exercised a holy ministry, glorified God, and
hallowed the day.

I. THESE CURES MEET MANY CASES.
l. Those under Satanic influence (Luke 4:31-35). Many are in this case at this
hour.
2. Those conscious of spiritual inability (Luke 6:6-10).
3. Those bowed down with great distress, despondency, despair, etc. (Luke
13:10-17). This poor woman had been infirm for eighteen years.
4. Those smitten with mortal disease (Luke 14:1-6). This typifies the deadly
character of sin, and represents the case of those upon whom is the dread of the
second death.
5. Those altogether paralyzed (John 5:1-9). This man had been impotent for
thirty-eight years. Some seem specially unable to feel, or do, or be what they
should be. They are weak and irresolute, and though lying at the healing-pool,
others step in before them, and they derive no benefit from the means of grace.
6. Those blind from birth (John 9:1-14). Many are in this condition. They see no
spiritual truth, but abide in total darkness as to all gospel truth.
II. THESE CURES REPRESENT USUAL PROCESSES.
l. A word addressed to the devil. "hold thy peace, and come out of him" (Luke
4:35). Satan feels the power of the Word of the Lord; but he cares for nothing
else.
2. A word personal to the sufferer. "Stretch forth thy hand" (Luke 6:10). He was
unable, and yet he was commanded; and he obeyed. This is the gospel method.
3. A word accepted as done. "Thou art loosed from thine infirmity" (Luke
13:12). Faith turns promise into fact, gospel-teaching into actual salvation.
4. Power without a word (Luke 14:4).
5. A word arousing and commanding. "Rise, take up thy bed, and walk" (John
5:8). Many are saved by being stirred up from long inactivity and lethargy.
6. A word associated with other means (John 9:6-7). The whole miracle is
deeply instructive on this point.
In these varied forms and fashions, Jesus works on the Sabbath.

III. THESE CURES WERE BOTH IN AND OUT OF THE SYNAGOGUE.
1. There, and misbehaving (Luke 4:33).
2. There, and singled out from the crowd (Luke 6:8).
3. There, and called to Jesus. (Luke 13:12).
4. After the synagogue service. Luke 14:1).
5. Too feeble to get there (John 5:5).
6. Too poor to be there (John 9:8).

IV. THESE CURES WERE ALL UNSOUGHT.
This is one special feature about them all.
1. The possessed, man entreated Christ to leave him alone (Luke 4:34).
2. The man with the withered hand did not think of cure (Luke 6:6).
3. The infirm woman did not hope for healing (Luke 13:11).
4. The man with the dropsy did not ask for the blessing (Luke 14:2).
5. The infirm man was too paralyzed to seek Christ (John 5:5).
6. It was an unheard of thing that the eyes of a man born blind should be opened,
and therefore he did not expect it (John 9:32).
This also is the Sabbath; let us look to the Lord of the Sabbath.
Will he not this day bless those who are seekers.
Will he not bless those whom we bring to him?
Will he not bless those for whom we pray?
 174. Where Is He?
Then the Jews sought him at the feast, and said, Where is he? John 7:11
JESUS went to the feast in secret, and the Jews sought him.
From differing motives they inquired for him, but they did inquire.
No man, having once heard of Jesus, can any longer remain indifferent to him:
he must take some sort of interest in the Lord Jesus. From many quarters comes
the question, "Where is he?" We will at this time—
I. CONSIDER THE WAYS IN WHICH THE QUESTION HAS BEEN
ASKED.
1. Hate, ferociously desiring to slay him, and overthrow his cause. Herod was
the type of this school.
2. Infidelity, sneeringly denying his existence, taunting his followers because his
cause does not make progress (2 Pet. 3:4).
3. Timorous fear, sadly doubting his presence, power, and prevalence. "Where is
he that trod the sea?" (Job 23:8-9).
4. Penitence, humbly seeking him that she may confess her sin, trust her Lord,
and show her gratitude to him (Job 23:3).
5. Love, heartily pining for communion with him, and for an opportunity to
serve him (Song of Sol. 3:3).
6. Fear, bitterly lamenting his absence, and craving his return.
7. Desire, ardently aspiring to meet him in his second advent, and to behold his
glory (Rev. 22:20).
II. GIVE THE SAINTS' EXPERIMENTAL ANSWER.
1. He is at the mercy-seat when we cry in secret.
2. He is in the Word as we search the sacred page.
3. He is in the assemblies of his people, even with two or three.
4. He is at his table, known in the breaking of bread.
5. He is in the field of service, aiding, sympathizing, guiding, and prospering. In
all things glorified before the eyes of faith.
6. He is in the furnace of trial, revealing himself, sanctifying the trial, bearing us
through.
7. He is near us, yea, with us, and in us.

III. RETURN THE QUESTION TO YOU.
l. Is he at the bottom of your trust?
2. Is he at the root of your joys?
3. Is he on the throne of your heart?
4. Is he near you by constant converse?
5. Is his presence manifested in your spirit, your words, your actions?
6. Is he before you, the end of your journey, the terminus towards which you are
daily hastening?

IV. ASK IT OF THE ANGELS.
They with one voice reply that the Lord Jesus Christ is—
1. In the bosom of the Father.
2. In the center of glory.
3. On the throne of government.
4. In the place of representation.
5. In the almoner of mercy.
6. Within reach of you, and of all needy sinners, who will now seek his face.
O come, let us go and find him!
We will hold no feast till he is among us.
 175. Christ the Cause of Division
So there was a division among the people because of him. John 7:43
EVEN when Jesus preached so sweetly his meek and loving doctrine there was a
division among the people.
Even about himself there was a schism.
We may not, therefore, hope to please everybody, however true may be our
teaching, or however peaceful may be our spirit.
We may even dread the unity of death more than the stir of life.
To this day the greatest division in the world is "because of him."

I. THERE WAS A DIVISION AMONG NON-DISCIPLES.
We may view the parties formed in his day as symbolical of those in our own.
1. Some admitted none of his claims.
2. Others admitted a portion, but denied the rest.
3. Certain admitted his claims, but neglected to follow out the legitimate
consequences of them.
4. A few became his sit, ere hearers, going as far with him as they had yet
learned of him.
Let us view persons who have thoughts about Jesus with considerable hope.
Though they blunder now, they may yet come right. Let us not frighten away the
birds by imprudent haste.
Let us pray for those who deny his claims, and resist his kingdom.
Let us aid those who come a little way towards the truth, and are willing to go all
the way if they can but find it.
Let us arouse those who neglect holy subjects altogether.
II. THERE WAS A DIVISION OF BELIEVERS FROM NON-
BELIEVERS.
This is a great and wide difference, and the more clearly the division is seen the
better; for God views it as very deep and all important.
There is a great division at this present hour—
1. In opinion: especially as to the Lord Jesus.
2. In trust: many rely on self; only the godly on Jesus.
3. In love. Differing pleasures and aims prove that hearts go after differing
objects.
4. In obedience, character, and language.
5. In development, growth, tendency.
6. In destiny. The directions of the lines of life point at different places as the
end of the journey.
This cleavage divides the dearest friends and relatives.
This is the most real and deep difference in the world.

III. YET WHEN FAITH COMES, UNITY IS PRODUCED.
There is unity among the people because of him.
1. Nationalities are blended. Calvary heals Babel.
Jews and Gentiles are one in Christ.
The near and the far-off as to spiritual things are brought nigh in him,
who is the one and only center of grace and truth.
Believers of all nationalities become one church.
2. Personal peculiarities cease to divide.
Workers for Christ are sure to be blended in one body by their common
difficulties.
Position, rank, and wealth give way before the uniting influence of
grace.
3. Mental specialties feel the touch of unity.
Saints of varying creeds have an essential union in Christ.
Saints of all the changing ages are alike in him.
Saints of all styles of education are one in Jesus.
Saints in heaven will be many as the waves, but one as the sea
Ambitions, which else would disintegrate, are overcome, and laid at
Jesus' feet.
Let us divide, if there be a division.
Let us closely unite, if there be real union in Christ.
 176. Place for the Word
My word hath no place in you. John 8:37
WHERE the Word of Jesus ought at once to be received, it is often rejected.
These Jews were Abraham’s seed, but they had not Abraham’s faith.
Jesus knows where his Word is received, and where it has no place.
He declares that all else is unavailing: it was in vain that they were of the
favored race if they did not admit the Savior’s Word into their hearts.
The practical result appeared in their lives: they sought to kill Jesus.
Let us honestly consider—

I. WHAT PLACE THE WORD SHOULD HAVE IN MEN'S HEARTS.
The Word comes from Jesus, the appointed Messenger of God; it is true,
weighty, saving; and, therefore, it must have a place among those who hear it. It
ought to obtain and retain—
1. An inside place: in the thoughts, the memory, the conscience, the affections.
"Thy Word have I hid in mine heart" (Ps. 119:11. See also Jer. 15:16; Col. 3:16).
2. A place of honor: it should receive attention, reverence, faith, obedience (John
8:47; Luke 6:46; Matt. 7:24-25).
3. A place of trust. We ought in all things to rely upon the sure Word of promise,
since God will neither lie, nor err, nor change (Isa. 7:9; 1 Sam. 15:29; Titus 1:2).
4. A place of rule. The Word of Jesus is the law of a Christian.
5. A place of love. It should be prized above our daily food, and defended with
our lives (Job. 23:12; Jude 3).
6. A permanent place. It must so transform us as to abide in us.
II. WHY IT HAS NO PEACE IN MANY MEN.
If any man be unconverted, let us help him to a reason applicable to his case.
1. You are too busy, and so you cannot admit it.
There is no room for Jesus in the inn of your life.
Think of it: "You are too much occupied to be saved"!
2. It does not come as a novelty, and therefore you refuse it.
You are weary of the old, old story.
Are you wearied of bread? of air? of water? of life?
3. Another occupies the place the Word of Jesus should have.
You prefer the word of man, of superstition, of skepticism.
Is this a wise preference?
4. You think Christ's Word too holy, too spiritual.
 This fact should startle you, for it condemns you.
5. It is cold comfort to you, and so you give it no place.
This shows that your nature is depraved; for the saints rejoice in it.
6. You are too wise, too cultured, too genteel, to yield yourself to the
government of Jesus (John 5:44; Rom. 1:22).
7. Is the reason of your rejection of the Word one of these?
That you are not in earnest?
That you are fond of sin?
That you are greedy of evil gain?
That you need a change of heart?
III. WHAT WILL COME OF THE WORD OF CHRIST HAVING NO
PLACE IN YOU?
1. Every past rejection of that Word has involved you in sin.
2. The Word may cease to ask for place in you.
3. You may yourself become hardened, so as to decline even to hear that Word
with the outward ear.
4. You may become the violent opponent of that Word, like these Jews.
5. The Word will condemn you at the last great day (John 12:48).
Let us therefore reason with you for a while.
Why do you not give place to it?
All that is asked of you is to give it place. It will bring with it all that you need.
Open wide the door, and bid it enter!
It is the Word of the Lord Jesus, the Savior.
It means your highest good, and will greatly bless you.
 177. True and Not True
Now we know that God heareth not sinners: but if any man be a worshipper of
God, and doeth his will, him he heareth. John 9:31
IT is ill to wrench passages of the Bible out of their context, and treat them as
infallible Scripture, when they are only the sayings of men.
By acting thus foolishly we could prove that there is no God (Ps. 14:1), that God
hath forgotten his people (Isa. 49:14), that Christ was a wine-bibber (Matt. 9:19),
and that we ought to worship the devil (Matt. 4:9).
This will never do. We must enquire who uttered the sentence before we begin
to preach from it.
Our text is the saying of a shrewd blind man, who was far from being well
instructed. It is to be taken for what it is worth; but by no means to be regarded
as Christ's teaching.
The Pharisees evidently admitted the force of it, and were puzzled by it. It was
good argument as against them.
This remark of the blind man is true or false as we may happen to view it.

I. IT IS NOT TRUE IN SOME SENSES.
We could not say absolutely that God heareth not sinners, for—
1. God does hear men who sin, or else he would hear no one: for there is not a
man upon earth that sinneth not (1 Kings 8:46).
Not a saint would be heard; for even saints are sinners.
2. God does sometimes hear and answer unregenerate men.
To show that he is truly God, and make them own it (Ps. 106:44).
To manifest his great compassion, whereby he even hears the ravens' cry
(Ps. 147:9).
To lead them to repentance (1 Kings 21:27).
To leave them without excuse (Exod. 10:16-17).
To punish them, as when he sent quails to the murmurers (Num. 11:33),
and gave Israel a king (1 Sam. 7:17), in his anger.
3. God does graciously hear sinners when they cry for mercy.
Not to believe this were to render the gospel no gospel.
Not to believe this were to deny facts. David, Manasseh, the dying thief,
the publican, the prodigal, confirm this testimony.
Not to believe this were to deny promises. "Let the wicked forsake his
way, and the unrighteous man his thoughts: and let him return unto the
 Lord, and he will have mercy upon him; and to our God, for he will
abundantly pardon" (Isa. 55:7).
II. IT IS TRUE IN OTHER SENSES.
The Lord does not hear sinners as he hears his own people.
1. He hears no sinner's prayer apart from the mediation of our Lord Jesus (1 Tim.
2:5; Eph. 2:18).
2. He will not hear a wicked, formal, heartless prayer (Prov. 15:29).
3. He will not hear the man who willfully continues in sin, and abides in unbelief
(Jer. 14:12; Isa. 1:15).
4. He will not hear the hypocrite's mockery of prayer (Job 27:9).
5. He will not hear the unforgiving (Mark 11:5, 26).
6. He will not hear even his people when sin is willfully indulged, and
entertained in their hearts (Ps. 66:18).
7. He will not hear those who refuse to hear his Word, or to regard his
ordinances (Prov. 28:9).
8. He will not hear those who harden their hearts against the monitions of his
Spirit, the warnings of his providence, the appeals of his ministers, the strivings
of conscience, and so forth.
9. He will not hear those who refuse to be saved by grace, or who trust in their
own prayers as the cause of salvation.
10. He will not hear sinners who die impenitent. At the last he will close his ear
to them, as to the foolish virgins, who cried, "Lord, Lord, open to us!" (Matt.
25:11)
One or two things are very clear and sure.
He cannot hear those who never speak to him.
He has never yet given any one of us a fiat refusal.
He permits us at this moment to pray, and it will be well for us to do so, and see
if he does not hear us.
 178. The Door
I am the door: by me if any man enter in, he shall be saved, and shall go in and
out, and find pasture. John 10:9
OUR Lord sets himself forth very condescendingly.
The most sublime and poetical figures are none too glorious to describe him; but
he chooses homely ones, which the most prosaic minds can apprehend. A door is
a common object. Jesus would have us often think of him.
A door makes a very simple emblem. Jesus would have the lowliest know him,
and use him.
A door to a sheepfold is the poorest form of door. Jesus condescends to be
anything, so that he may serve and save his people.

I. THE DOOR. In this homely illustration we see—
1. Necessity. Suppose there had been none, we could never have entered in to
God, peace, truth, salvation, purity, or heaven.
2. Singularity. There is only one door; let us not weary ourselves to find another.
Salvation is by entrance at that door, and at none other (Acts 4:12). —
3. Personality. The Lord Jesus is himself the door. "I am the door," saith he; not
ceremonies, doctrines, professions, achievements, but the Lord himself, our
Sacrifice.
4. Suitability. He is suited to be the communication between man and God,
seeing he unites both in his own person, and thus lies open both earthward and
heavenward (1 Tim. 2:5).
5. Perpetuity. His "I am" is for all times and ages (Matt. 28:20). We can still
come to the Father by him (John 14:6; Heb. 7:25).
II. THE USERS OF IT.
1. They are not mere observers, or knockers at the door, or sitters down before it,
or guards marching to and fro in front of it.
But they enter in by faith, love, experience, communion.
2. They are not certain persons who have special qualifications, such as those of
race, rank, education, office, or wealth. Not lords and ladies are spoken of; but
"any man."
3. They are persons who have the one qualification: they do "enter in." The
person is "any man," but the essential distinction is entrance.
This is intended to exclude—
 Character previously acquired as a fitness for entrance.
Feeling, either of grief or joy! as a preparation for admission.
Action, otherwise than that of entering in, as a term of reception.
A door may be marked PRIVATE, and then few will enter.
A door which is conspicuously marked as THE DOOR is evidently meant to be
used. The remarkable advertisement of" I am the door," and the special promises
appended to it, are the most liberal invitation imaginable.
Come then, ye who long to enter into life!

III. THE PRIVILEGES OF THESE USERS.
They belong to all who enter: no exception is made.
1. Salvation. "He shall be saved." At once, forever, altogether.
2. Liberty. He "shall go in and out. " This is no prison door, but a door for a
flock whose Shepherd gives freedom.
3. Access. "Shall go in" — for pleading, hiding, fellowship, instruction,
enjoyment.
4. Egress. "He shall go out" — for service, progress, etc.
5. Nourishment. "And find pasture." Our spiritual food is found through Christ,
in Christ, and around Christ.
Let us enter: a door is easy of access; we shall not have to climb over some lofty
wall.
Let us enter: it is a door for sheep, who have no wisdom.
Let us enter: the door is Jesus; we need not fear to draw nigh to him, for he is
meek and lowly in heart.
 179. The Lord in Our Assemblies
And it was at Jerusalem the feast of the dedication, and it was winter. And Jesus
walked in the temple in Solomon's porch. John 10:22-23
THE presence of Jesus brings into prominence—
The place: "at Jerusalem, in the temple."
The exact part of it: "Solomon's porch."
The time — the season — the exact date: "it was winter."
The proceedings: "it was the feast of the dedication."
The main feature in all history, and in all the events of a private life, is the
presence or absence of Jesus.
At the time mentioned, the Lord Jesus walked manifestly among the people.
We greatly desire his spiritual presence now.

I. WILL HE BE HERE? Will he be in our assembly?
The place may be a very Jerusalem; but will he be there? Our meeting place may
be a temple; but will he be there. It may be a high day; but will the Lord be with
us? It may be cold and wintry; but what of that if he be there? Our one eager
inquiry is about his presence, and we feel sure that he will come, for—
1. We have invited him, and he will not refuse his friends.
2. We are prepared for him. We are waiting to welcome him.
3. We have great need of him, and he is full of compassion.
4. We have some of his brethren here among us, and these bring him with them:
indeed, he is in them.
5. We have those here whom he is seeking. He seeks lost sheep, and such are
here.
6. He has promised to come (Matt. 18:20).
7. Some declare that they have already seen him. Why should not others of us
enjoy the same privilege?

II. WILL HE STAY? He will—
1. If we prize his company, and feel that we cannot live without it. We must by
earnest prayer constrain him to abide with us (Luke 24:29).
2. If we love his truth, and delight to make it known.
3. If we obey his will, and walk in sincerity and holiness.
4. If we are diligent in his service and worship.
5. If we are united in love to him, to one another, and to poor sinners.
6. If we are humbly reverent, and sit at his feet in lowly confession. The proud
he will never favor.
7. If we are jealously watchful.

III. WHAT WILL HE DO IF HE COMES?
1. He will walk among us, and observe what we are doing, even as he noticed
those who went to the temple at Jerusalem.
2. He will grieve over the spiritual condition of many, even as he mourned over
the ruin of Jerusalem.
3. He will wait to give audience to any who desire to speak with him.
4. He will teach by his servant; and his Word, whether received or rejected, will
be with great authority and power.
5. He will this day explain to us the temple itself, by being himself the key to it.
Think of Jesus, who is the temple of God (Rev. 21:22), in the temple, and then
understand, by the light of his presence—
The temple (Heb. 9:11; Rev. 15:5).
The altar (Heb. 8:10; Rev. 8:3).
The Sacrifice (Heb. 9:28; 1 Cor. 5:7).
The shewbread (Heb. 9:2).
The veil (Heb. 10:20).
The ark and mercy-seat (Heb. 9:4-5; Rev. 10:19).
The Priest (Heb. 10:12).
6. He will to his own people reveal his love, as once the Lord's light shone above
the mercy-seat.
7. He will take us where he always walks, but where there is no winter: to the
New Jerusalem, to the temple, to a more beautiful building than Solomon's Porch
(Rev. 21:10-11).
 180. Love's Importance
Ye have heard how I said unto you, I go away, and come again unto you. If ye
loved me, ye would rejoice, because I go unto the Father: for my Father is
greater than I. John 14:28
JESUS' love makes him use the disciples' love to himself as a comfort for
themselves when they are distressed about his going away.
He appeals to the warmest feeling in their hearts in order to raise their spirits.
It is well when grace has put within us principles which are springs of
consolation.
O blessed Master, thou speakest ever with a view to our joy!
From our text let us learn—

I. THAT WE SHOULD TRY TO SEE THINGS IN CHRIST'S LIGHT.
1. He sees the whole of things. He says not only, "I go away," but also, "I come
again unto you."
2. He sees through things. He does not say," I die, "but he looks beyond, and
says, "I go unto the Father."
3. He sees the true bearing of things. The events which were about to happen
were in themselves sad, but they would lead to happy results. "If ye loved me, ye
would rejoice."
To see facts in his light we must dwell with him, live in him, grow like him, and
especially love him more and more.
II. THAT OUR LOVE SHOULD GO FORTH TOWARDS HIS PERSON.
"If ye loved me." All about him is amiable; but he himself is altogether lovely
(Song of Sol. 5:16).
1. He is the source of all the benefits he bestows.
2. Loving him, we have him, and so his benefits.
3. Loving him, we prize his benefits the more.
4. Loving him, we sympathize in all that he does.
5. Loving him, we love his people for his sake.
6. Loving him, our love endures all sorts of rebuffs for his sake.
7. Loving him, the Father loves us (John 14:23).
8. Loving him, we are married to him. Love is the sure and true marriage-bond
whereby the soul is united to Christ.
Love to a person is the most real of emotions.
Love to a person is the most influential of motives.
Love to a person is, in this case, the most natural and satisfying of affections.

III. THAT OUR SORROW OUGHT NOT TO PUT OUR LOVE IN
QUESTION.
Yet, in the case of the disciples, our Lord justly said, "If ye loved me." He might
sorrowfully say the same to us—
1. When we lament inordinately the loss of creatures.
2. When we repine at his will, because of our severe afflictions.
3. When we mistrust his wisdom, because we are sore hampered and see no way
of escape.
4. When we fear to die, and thus display an unwillingness to be with our Lord.
Surely, if we loved him, we should rejoice to be with him.
5. When we complain concerning those who have been taken from us to be with
him. Ought we not to rejoice that Jesus in them sees of the travail of his soul,
and has his prayer answered, "Father, I will that they also, whom thou hast given
me, be with me where I am" (John 17:4)?
IV. THAT OUR LOVE SHOULD MAKE US REJOICE AT OUR LORD'S
EXALTATION, THOUGH IT BE OUR PERSONAL LOSS.
l. It was apparently the disciples' loss for their Lord to go to the Father; and we
may think certain dispensations to be our loss—
When we are tried by soul-desertion, while Christ is magnified in our
esteem.
When we are afflicted, and he is glorified, by our sorrows.
When we are eclipsed, and in the result the gospel is spread.
When we are deprived of privileges for the good of others.
When we sink lower and lower in our own esteem, but the kingdom of
God comes with power.
2. It was greatly to our Lord's gain to go to his Father.
Thus he left the field of suffering forever.
Thus he reassumed the glory which he had laid aside.
Thus he received the glory awarded by the Father.
Thus he became enthroned for his church and cause.
It will be well for us to look more to our love than to our joy, and to expect our
joy through our love.
It will be well for us to know that smallness of love may dim the understanding,
and that growth in it may make us both wiser and happier.
In all things our Lord must be first. Yes, even in those most spiritual delights,
about which it may seem allowable to have strong personal desires.
 181. A Watchword
Arise, let us go hence. John 14:31
WE cannot be long in one stay. A voice ever sounds in our ear, "Arise, let us go
hence."
Even when we have conversed on the sweetest themes, or have enjoyed the
holiest ordinances, we have not yet come to our eternal abode; still are we on the
march, and the trumpet soundeth. "Arise, let us go hence."
Our Lord was under marching-orders, and he knew it: for him there was no stay
upon this earth.
Hear how he calls himself, and alt his own, to move on, though bloody sweat
and bloody death be in the way.
I. OUR MASTER'S WATCHWORD. "Arise, let us go hence"
By this stirring word—
1. He expressed his desire to obey the Father. "As the Father gave me
commandment, even so I do. Arise, let us go hence."
He was not hindered by expected suffering.
He did not start back, though in that suffering there would be the special
element of his Father's forsaking him.
He did not hesitate though death was in near prospect.
He was eager to do the will of the Father, and make all heaven and earth
know how entirely he yielded himself to the Father.
2. He indicated his readiness to meet the arch enemy. "The prince of this world
cometh. Arise, let us go hence."
He was prepared for the test. He "hath nothing in me."
He was eager to overthrow his dominion.
3. He revealed his practical activity. All through the chapter observe our Lord's
energy. He is ever on the move. "I go. I will come again. I will do it. I will pray.
Arise, let us go hence."
He prefers action to the most sacred rites, and so leaves the Supper-table
with this word on his lips.
He prefers action to the sweetest converse. "I will not talk much with
you. Arise, let us go hence."
4. He manifested his all-consuming love to us.
He was straitened till he had accomplished our redemption.
He could not rest in the company of his best-beloved till their ransom
was paid.
 He would not sit at God's right hand till he had felt the shame of the
cross, and the bitterness of death (Heb. 12:2).
II. OUR OWN MOTTO. "Arise, let us go hence."
Ever onward, ever forward, we must go (Exod. 14:15).
1. Out of the world when first called by grace (2 Cor 6:17).
How clear the call! How prompt should be our obedience!
Jesus is without the camp, we go forth unto him (Heb. 13:13).
We must arouse ourselves to make the separation. "Arise, let us go
hence."
2. Out of forbidden associations, if, as believers, we find ourselves like Lot in
Sodom. "Escape for thy life" (Gen. 19:17).
3. Out of present attainments when growing in grace (Phil. 3:13-14).
4. Out of all rejoicing in self. There we must never stop for a single instant. self-
satisfaction should startle us.
5. To work, anywhere for Jesus. We should go away from Christian company
and home comforts, to win souls (Mark 16:15).
6. To defend the faith where it is most assailed. We should be prepared to quit
our quiet, to contend with the foe (Jude 3).
7. To suffer when the Lord lays affliction upon us (2 Con 12:9).
8. To die when the voice from above calls us home (2 Tim. 4:6).
O sinner, where would you go if suddenly summoned?
O saint, what better could happen to you than to arise and go hence?
 182. Behold Your King!
He saith unto the Jews, Behold your King! John 19:14
PILATE spake far more than he understood, and therefore we shall not confine
ourselves to his meaning.
Everything concerning our Lord was more than ever full of meaning just then;
the saying of Caiaphas, the fleeing of the disciples, the dividing of his garments,
the soldier piercing his side, etc.
It was to the Jews that Jesus was brought forth, and by them he was rejected; yet
was he distinctly declared to be their King.
The same is repeated at this day among those favored with special privileges; but
whether they accept him or not, he is assuredly in some sense or other their
King.
To the summons of the text the answer was mockery.
We would with deepest reverence draw near, and behold our King.

I. BEHOLD HIM PREPARING HIS THRONE.
1. He lays the foundation of it in his suffering nature.
2. He makes it a throne of grace by his atoning griefs.
3. He prepares access to it through his ability to have compassion on those who
come to him, by partaking in all their sorrows.
4. He canopies and glorifies it by the shame to which he willingly and
unreservedly yields himself.
Believe in the perpetuity of a throne thus founded.

II. BEHOLD HIM CLAIMING OUR HOMAGE.
He claims and wins our adoration—
1. By the right of supreme love.
2. By the right of complete purchase.
3. By the right of grateful consecration, which we heartily accord to him under a
sense of loving gratitude.
Glory in rendering homage thus made due.

III. BEHOLD HIM SUBDUING HIS DOMINIONS.
1. Jews and Gentiles are won to obedience by beholding his sufferings for them.
2. This brings in his own elect everywhere.
3. This restores backsliders. They look to him whom they have wounded, and
return to their allegiance.
4. This holds all his true servants captive: they glory in yielding their all to him
who was thus put to shame for them.
5. This subdues all things unto him. By his cross and passion he reigns in
heaven, earth, and hell.
Bow low before the scepter of his Cross.

IV. BEHOLD HIM SETTING FORTH THE PATTERN OF HIS
KINGDOM.
He stands there the Prophet and the Type of his own dominion.
1. It is no earthly kingdom; the difference is palpable to all.
2. It is associated with shame and suffering, both on the part of the King and of
his loyal subjects.
3. It is based on his love and self-sacrifice: this is his right of sovereignty, this
his force of arms, this the source of his revenue.
4. It is made resplendent by his woes: these are the insignia and ornaments of his
court; his glory even in heaven.
Glory only in the cross.

V. BEHOLD HIM PROVING THE CERTAINTY OF HIS KINGDOM.
1. Is he King there in his shame? Then, assuredly, he is King now that he has
risen from the dead, and gone into the glory.
2. Is he King amid shame and pain? Then he is able to help us if we are in like
case.
3. Is he King while paying the price of our redemption? Then, certainly, he is
King now that it is paid, and he has become the author of eternal salvation.
4. Is he King at Pilate's bar? Then truly he will be so when Pilate stands at his
bar to be judged.
Come hither, saints, and pay your accustomed worship!
Come hither, sinners, and adore for the first time!

 183. A Handkerchief
Jesus saith unto her, Woman, why weepest thou? Whom seekest thou? John
20:15
WOMAN has had many reasons for weeping since the fall.
Jesus went to his death amid weeping women, and on his rising he met a little
company of them.
The first words of a risen Savior are to a weeping woman.
He who was born of woman has come to dry up woman's tears.
Observe the wise method followed by the divine Consoler.
Magdalene is to state the reason of her weeping. "Why weepest thou?"
Often sorrow vanishes when it is defined. It is wise to chase away mystery and
understand the real cause of grief.
He helps her also by coming nearer to her grief in the second question: "Whom
seekest thou?" She was seeking him.
He was himself the answer to his own inquiries.
In all cases Jesus is the most suitable Comforter and comfort.
Let us put this question, "Why weepest thou?" in two ways.
I. IS IT NATURAL SORROW?
1. Art thou bereaved? The risen Savior comforts thee; for—
He assures thee of the resurrection of the departed.
He is with thee, thy living Helper.
He sympathizes with thee, for he once lost his friend Lazarus; yea, he
himself has died.
2. Are thy beloved ones sick? Sorrow not impatiently; for—
He lives to hear prayer for healing.
He waits to bless them if they are dying.
3. Art thou thyself sick? Be not impatient; for—
Jesus lives to moderate thy pains.
Jesus lives to sustain thy heart under suffering.
Jesus lives to give life to thy body, as he has done to thy soul.
4. Art thou poor? Do not murmur, for—
He lives, and is rich.
He would have thee find thine all in himself.
He will never leave thee nor forsake thee.
5. Art thou of a sorrowful spirit? Do not despond, but—
See where his sorrows have brought him.
See how he came to the sorrowful, and how he cometh still.
 See what he does in his consoling ministry, and imitate him by cheering
others.
Thus thou shalt thyself be comforted.
II. IS IT SPIRITUAL SORROW?
1. Distinguish. See whether it be good or ill. "Why weepest thou?"
Is it selfish sorrow? Be ashamed of it.
Is it rebellious? Repent of it.
Is it ignorant? Learn of Jesus, and so escape it.
Is it hopeless? Believe in God and hope ever.
Is it gracious? Then thank him for it.
Declare. Tell Jesus all about it. "Why weepest thou?" Is it sorrow for others? He
weeps with thee.
Are loved ones abiding in sin?
Is the church cold and dead?
Is it the sorrow of a seeking saint? He meets thee.
Dost thou miss his presence?
Hast thou grieved his Holy Spirit?
Canst thou not attain to holiness?
Canst thou not serve him as much as thou desirest?
Do thy prayers appear to fail?
Does thine old nature rebel?
Is it the sorrow of one in doubt? He will strengthen thee.
Come to Jesus as a sinner.
Is it the sorrow of a seeking sinner? He will receive thee.
Dost thou weep because of past sin?
Dost thou fear because of thine evil nature?
Art thou unable to understand the gospel?
Dost thou weep lest thou grow hardened again?
Dost thou mourn because thou canst not mourn?
He is before thee: believe in him, and weeping will end.
He accepts thee: in him thou hast all thou art seeking for.
 184. Noli Me Tangere
Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but
go to my brethren, and say unto them, I ascend unto my Father, and your
Father; and to my God, and your God. John 20:17
THE lesson is to a soul brought into the conscious presence of the Lord.
Oh, to be in that condition!
Mary Magdalene had wept because of her Lord's absence, and longed to find
him; and now she has her desire: he stands before her.
Oh, that we knew where we might find him (Job 23:3).
Her conduct in holding him by the feet was natural, and yet it was forbidden by a
higher wisdom than that of mortal men.

I. THE CAUTION. "Touch me not."
1. We may blunder even in our closest fellowship, and may need a prohibition.
We have never greater need of caution than in our nearest approaches to God.
Courtiers must be most careful in the throne-room.
2. We may carnalize the spiritual.
This has ever been a tendency with even the best of the saints; and it has
misled many in whom affection has been stronger than intellect.
3. We may seek most passionately what is by no means essential.
The assurance of sense, by touch or otherwise: when the assurance of
faith is far better, and quite sufficient.
The detaining of one who has no intention of going.
4. We may crave what were better further on.
When we are raised to eternal glory we shall be able to enjoy what now
we must not ask.
5. We may be selfish in our enjoyments.
Staying to contemplate alone by ourselves, when we ought rather to
bless others by publishing the blessed news (2 Kings 7:9).
II. THE MISSION. "Go to my brethren."
She would have preferred to stay, but Jesus bids her go.
1. This was better for her. Contemplation alone may degenerate into the
sentimental, the sensuous, the impracticable.
2. This was better for them. They heard the best of news from the most
trustworthy of informants.
3. This was unquestioningly done by this holy woman.
 What she had seen she declared.
What she had heard she told.
Women are said to be communicative; and so there was wisdom in the
choice.
Women are affectionate, and so persuasive; and therefore fit to bear
such a tender message as we have now to consider.
III. THE TITLE. "My brethren."
Our Lord, of design, chose this title to comfort his sorrowing ones. They had so
acted as almost to cease to be his followers, disciples, or friends; but
brotherhood is an abiding relationship. They were—
1. His brethren, though he was about to ascend to his throne.
He was still a man, though no more to suffer and die.
He still represented them as their risen Head.
He was still one with them in all his objects and prospects.
2. His brethren, though they had forsaken him in his shame.
Relationship abiding, for brotherhood cannot be broken.
Relationship owned more than ever; since their sense of guilt made them
afraid. He was a true Joseph to them (Gen. 14:4).
Relationship dwelt upon, that they might be reassured.
Never let us omit the tender sweetnesses of the gospel, its courtesies,
benedictions, and love-words, such as the "My brethren" of the text before us. If
we leave out these precious words we shall mar the Master's message of grace.
IV. THE TIDINGS. "I ascend unto my Father, and your Father." This message
was meant to arouse and comfort them.
1. By the news of his departure they are to be aroused.
2. By the news of his ascension they are to be confirmed.
3. By his ascension to the common Father they are to be comforted with the
prospect of coming there themselves. He is not going into an unknown country,
but to his home and theirs (John 14:2).
4. By his ascent to God they are to be struck with solemn awe, and brought the
more reverently to look for his presence among them.
See how practical our Lord is, and how much he values the usefulness of
his servants.
Have we not something to tell?
Whether man or woman, tell the Lord's brethren what the Lord hath told
to thee.

 185. Signs and Evidences
Then saith he to Thomas, Reach hither thy finger, and behold my hands; and
reach hither thy hand, and thrust it into my side: and be not faithless, but
believing. John 20:27
HOW struck must Thomas have been when his Lord addressed to him the very
words which he had himself used! (See verse 25.)
Jesus knows how to send the word home to us.
In the church of to-day we have many a Thomas — slow, suspicious, critical,
full of doubts, yet true-hearted.
Thomas set his Lord a test, and thus tried his patience.
The Lord accepted the test, and so proved his condescension.
The proof sufficed for Thomas, and thus showed the Lord's wisdom.
Peradventure, certain among us would desire tests of some such sort. To those
we would earnestly say—
I. CRAVE NO SIGNS.
After the full proofs which Christ gave to his apostles, we need no more, and to
look for further signs and evidences would be wrong. Yet some are demanding
miracles, faith healings, visions, voices, impressions, transports, depressions, etc.
1. It is dishonoring to your Lord.
2. It is unreasonable, when the truth bears its own evidence.
3. It is presumptuous. How dare we stipulate for proof more than sufficient, or
demand evidence of a sort which pleases our prejudices!
4. It is damaging to ourselves. Faith must be weak while we demand for it such
proofs; and in this weakness lies incalculable mischief.
5. It is dangerous. We may readily be driven either into infidelity or superstition,
if we give way to this craving for signs.
Picture what Thomas could and would have become under the influence of his
unbelief, had not his Lord interposed.
II. YET TURN TO CHRIST'S WOUNDS. Let these stand to you instead of
signs and wonders.
Behold in these wounds—
1. The seals of his death. He did actually and truly die. How could he outlive that
wound in his side?
2. The identification of his person as actually risen.
3. The tokens of his love. He has graven us upon the palms of his hands.
4. The ensigns of his conflict, of which he is not ashamed, for he displays them.
5. The memorials of his passion, by which he is manifested in glory as the Lamb
that was slain (Rev. 5:6).
This should more than suffice you; but should doubt still linger—

III. USE SUCH EVIDENCES AS YOU POSSESS.
1. The sacred narrative of our Lord's life and death, if carefully studied, exhibits
a singular self-evidencing power.
2. The regenerating and purifying result of faith in the great Lord is a further
piece of evidence. "By their fruits ye shall know them" (Matt. 7:20).
3. The solace which faith yields in sorrow is good proof.
4. The strength it gives in the hour of temptation is further help.
5. The ardor of mind and elevation of aim, which faith in Jesus creates, are other
experimental arguments.
6. The visitations of the Holy Spirit, in quickening the heart, reviving the spirit,
and guiding the mind, are additional proofs. Thus the Holy Ghost bears witness
to our Lord.
7. The actual enjoyment of fellowship with the Lord Jesus himself is the master
key of the whole controversy. "We have known and believed" (1 John 4:16).
Does this seem an idle tale to you?
Should you not see cause for fear, if it be so?
Seek now to view those wounds believingly, that you may live.

 186. Faith Without Sight
Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed:
blessed are they that have not seen, and yet have believed. John 20:29
THOSE who saw and believed not, were far from being blessed.
Those who saw him, and believed, were undoubtedly blessed.
Those who have not seen, and yet have believed, are emphatically blessed.
There remains the superlative degree of blessedness in seeing Jesus face to face
without need of believing in the same sense as now.
But for the present this is our blessedness, this is our place in the gospel history
— we have not seen, and yet we have believed. What a comfort that so high a
degree of blessedness is open to us!
I. DO NOT LET US DIMINISH THIS BLESSEDNESS.
1. Let us not diminish it by wishing to see.
By pining for some imaginary voice, or vision, or revelation.
By craving marvelous providences, and singular dispensations.
By hungering for despairs or transports.
By perpetually demanding arguments, and logical demonstrations.
By clamoring for conspicuous success in connection with the preaching
of the word, and the missionary operations of the church.
By being anxious to believe with the majority. Truth has usually been
with the minority.
2. Let us not diminish it by failing to believe.
Believe practically, so as to act upon our faith.
Believe intensely, so as to laugh at contradictions.
Believe livingly, so as to be simple as a child.
Believe continually, so as to be evenly confident.
Believe personally, so as to be assured alone, even if all others give the
lie to the doctrines of the Lord.
Believe thoroughly, so as to find the rest of faith.
II. DO NOT LET US THINK THIS BLESSEDNESS UNATTAINABLE.
l. This blessedness is linked for ever with the faith which our Lord accepts; in
fact, it is the appointed reward of it.
2. God deserves such faith of us. He is so true that his unsupported word is quite
enough for faith to build upon. Can we only believe him as far as we can see
him?
3. Thousands of saints have rendered, and are rendering, such faith, and are
enjoying such blessedness at this moment. We are bound to have fellowship with
them in like precious faith.
4. Hitherto our own experience has warranted such faith. Has it not?
5. Those of us who are now enjoying the blessed peace of faith can speak with
great confidence upon the matter.
Why, then, are so many cast down? Why will they not believe?

III. DO NOT LET ANY OF US MISS IT.
The faith which our Lord described is exceedingly precious, and we ought to
seek after it, for—
1. It is the only true and saving faith. Faith which demands sight is not faith at
all; it cannot save the soul.
2. It is in itself most acceptable with God. Nothing is acceptable without it (Heb.
11:6). It is the evidence of the acceptance of the man and his works.
3. It is a proof of grace within: of a spiritual mind, a renewed nature, a
reconciled heart, a new-born spirit.
4. It is the root principle of a glorious character.
5. It is exceedingly useful to others: in comforting the despondent, in impressing
unbelievers, in cheering seekers, etc.
6. It enriches its possessor to the utmost, giving power in prayer, strength of
mind, decision of character, firmness under temptation, boldness in enterprise,
joy of soul, realization of heaven, etc.
Know you this faith?
Blessedness lies that way. Seek it!
 187. Bonds Which Could Not Hold
Whom God hath raised up, having loosed the pains of death, because it was not
possible that he should be holden of it. Acts 2:24
OUR Lord felt the pains of death truly and really. His body was in very deed
dead, yet there was no corruption.
It was not needful: it could have borne no relation to our redemption.
It would not have been seemly.
It was not demanded by the law of nature; for he was sinless, and sin is
the worm which causes corruption.
But from the pains of death his body was loosed by resurrection.

I. IT WAS NOT POSSIBLE THAT THE BANDS OF DEATH SHOULD
HOLD OUR LORD.
He derived his superiority to the bondage of death—
1. From the command of the Father that he should have power to take his life
again (John 10:18).
2. From the dignity of his human person.
As in union with Godhead.
As being in itself absolutely perfect.
3. From the completion of his propitiation.
The debt was discharged; he must be freed.
4. From the plan and purpose of grace which involved the life of the Head as
well as that of the members (John 14:19).
5. From the perpetuity of his offices.
"Priest for ever after the order of Melchizedek" (Heb. 6:20).
King — "Thy throne, O God, is for ever and ever" (Ps. 45:6).
Shepherd — "brought again from the dead" (Heb. 13:20).
6. From the nature of things, since without it we should have—
No assurance of our resurrection (1 Cor. 15:17).
No certainty of justification (Rom. 4:25).
No representative possession of heaven (Heb. 9:24).
No crowning of man with glory and honor, and exaltation of him over
the works of God's hands.
II. IT IS NOT POSSIBLE THAT ANY OTHER BANDS SHOULD HOLD
HIS KINGDOM.
l. The firm establishment of error shall not prevent the victory of truth. The
colossal systems of Greek philosophy and Roman priestcraft have passed away;
and so shall other evil powers.
2. The scholarship of his foes shall not resist his wisdom. He baffled the wise in
his life on earth; much more will he do it by his Holy Spirit (1 Cor. 1:20).
3. The ignorance of mankind shall not darken his light. "The poor have the
gospel preached to them" (Matt. 11:5). Degraded races receive the truth (Matt.
4:16).
4. The power, wealth, fashion, and prestige of falsehood shall not crush his
kingdom (Acts 4:26).
5. The evil influence of the world upon the church shall not quench the divine
flame (John 16:33).
6. The rampant power of unbelief shall not destroy his dominion. Though at this
hour it seems to bind the church in the bands of death, those fetters shall melt
away (Matt. 16:18).
III. IT IS NOT POSSIBLE TO HOLD IN BONDAGE ANYTHING THAT
IS HIS.
1. The poor struggling sinner shall escape the bonds of his guilt, his depravity,
his doubts, Satan, and the world (Ps. 124:7).
2. The bondaged child of God shall not be held captive by tribulation,
temptation, or depression (Ps. 34:19; Ps. 116:7).
3. The bodies of his saints shall not be held in the grave (1 Cor. 15:23; 1 Pet.
1:3-5).
4. The groaning creation shall yet burst into the glorious liberty of the children
of God (Rom. 8:21).
Here is a true Easter hymn for all who are in Christ.
The Lord is risen indeed, and the happiest consequences must follow. Let us rise
in his rising, and walk at large in his loosing.

 188. Life-wounds
Now when they heard this, they were pricked in their heart. Acts 2:37
PETER'S sermon was not a fine display of eloquence.
Neither was it a very pathetic plea. Nor was it a loud but empty cry of "Believe,
believe!"
It was simple, a plain statement, and a soberly earnest argument.
Its power lay in the truthfulness of the speaker, his appeal to Scripture, the
concurrence of his witnessing brethren, and his own evident faith.
Above all, in the Holy Spirit who accompanied the word.
I. SAVING IMPRESSION IS A PRICK IN THE HEART.
To be cut to the heart is deadly (Acts 5:33); to be pricked in the heart is saving.
1. All true religion must be of the heart.
Without this—
Ceremonies are useless (Isa. 1:13).
Orthodoxy of head is in vain (Jer. 7:4).
Profession and a constrained morality fail (2 Tim. 3:5).
Loud zeal, excited anal sustained by mere passion, is useless.
2. Impressions which do not prick the heart may even be evil.
They may excite to wrath and opposition.
They may lead to sheer hypocrisy.
They may create and foster a spurious hope.
3. Even when such superficial impressions are good, they are transient; and
when they have passed away, they have often hardened those who have felt them
for a season.
4. They will certainly be inoperative. As they have not touched the heart, they
will not affect the life.
They will not lead to confession and inquiry, nor to repentance and
change of life, to glad reception of the word, nor to obedience and
steadfastness.
Heart-work is the only real work.
II. WHAT TRUTHS PRODUCE SUCH A PRICK?
1. The truth of the gospel has often, by the power of the Holy Ghost, produced
an indelible wound in minds skeptical and opposed.
2. A sense of some one specially startling sin has frequently aroused the
conscience (2 Sam. 12:7).
3. Instruction in the nature of the law, and the consequent heinousness of sin, has
been blessed to that end (Rom. 7:13).
4. The infinite wickedness of sin, as against the very being of God, is also a
wounding thought (Ps. 51:4).
5. The exactness, severity, and terror of the judgment, and the consequent
punishment of sin, are stirring thoughts (Acts 16:25-30).
6. The great goodness of God has led many to see the cruel wantonness of sin
against him (Rom. 2:4).
7. The death of Christ as a Substitute has often been the means of revealing the
greatness of the sin which needed such an atonement, and of showing the true
tendency of sin in having slain One so good and kind (Zech. 12:10).
8. The abundant grace and love revealed in the gospel, and received by us are
sharp arrows to wound the heart.
III. WHAT HAND MAKES THESE PAINFUL PRICKS?
1. The same hand which wrote the piercing truths also applies them.
2. He is well acquainted with our hearts, and so can reach them.
3. He is the Quickener, the Comforter, the Spirit helping our infirmities, showing
to us the things of Jesus; his fruit is love, joy, peace, etc. We need not utterly
despair when wounded by such a tender Friend.
4. He is a Spirit to be sought unto, who acts in answer to his people's prayers.
We turn for . healing to him who pricks.

IV. HOW CAN THESE PRICKS BE HEALED?
1. Only One who is divine can heal a wounded heart.
2. The only medicine is the blood of his heart.
3. The only hand to apply it is that which was pierced.
4. The only fee required is gladly to receive him.
Let us ask the question, "Men and brethren, what shall we do?"
Let us then obey the gospel, and believe in the Lord Jesus.
 189. The Golden Muzzle
And beholding the man which was healed standing with them, they could say
nothing against it. Acts 4:14
THE rulers and elders were opposed to Peter and John.
It is no new thing for the gospel to be opposed.
Nor a strange thing for the great, the official, the powerful, and the influential to
be foremost in such opposition.
The opposition of ungodly men is—
Natural, seeing that the heart of man is depraved.
Endurable, since our Lord and his apostles suffered it.
Harmless, if we commit the case to God.
Overruled for good by divine grace and wise providence.
The best and perhaps the only way to silence opposition is by exhibiting the
blessed results which follow from the gospel.
Those who would say anything if they could, can say nothing of what they
would, when they see before their eyes the cures wrought by the word of the
Lord Jesus. "The man that was healed" is our best apologist. Better than Paley's
"Evidences" or Butler's "Analogy" is the proof given by results.
I. THE GOSPEL IS VINDICATED BY ITS RESULTS.
1. On a broad scale in nations. England, the islands of the Pacific, Jamaica,
Madagascar, etc.
2. In individual conversions from open sin. Some of the worst of men have
become clear instances of the purifying power of the gospel.
3. In restoring to hope the comfortless and despairing. Very marvelous is its
efficacy in the direction of healing mental maladies.
4. In elevating saints above selfish aims and designs, and inducing heroic
consecrations. The biographies of gracious men and women are demonstrations
of the divine power of the Word.
5. In sustaining character under fierce temptation. Wonderful is the preserving
salt of grace amid surrounding putrefaction.
6. In holy and happy death-beds. These are plentiful throughout history, among
all ranks; and they never fail to convince the candid.
Many another catalogue of results might be made.
Many a man is unable to be an infidel because of what he has seen in his mother,
wife, or child.
II. GOSPEL-WORKS AND WORKERS MUST LOOK FOR LIKE
VINDICATION.
Nowadays men ask for results; the tree must bear fruit, or the cry is, "Cut it
down." We do not shrink from this test.
1. The minister must find in his converts a proof of his call, and a defense of his
doctrines, methods, peculiarities, etc.
2. A society, college, or institution must stand or fall by its fruits.
3. The individual professor must abide the same test.
4. The church in any place, and the church on the largest scale, must be tried by
similar methods.
5. Even our Lord himself loses or gains honor among men, according to the way
his followers behave themselves.
III. THE GOSPEL AND ITS WORKERS DESERVE VINDICATION AT
OUR HANDS. Those who are healed should boldly stand with Peter and John,
as witnesses and fellow-workers
This suggests a series of practical questions—
1. Has it produced blessed results in us?
2. Have we come forward to stand with the preachers of it in evidence that it has
wrought our cure? Are we continually witnessing to the truth and value of the
Gospel of Christ?
3. Does the influence of the gospel upon us so continue and increase unto
holiness of life as to be a credit to its influence?
4. Are there not points in our character which harm the repute of the gospel?
Should not these be amended at once?
5. Could we not henceforth so live as more effectually to silence the opponents
of the Word?
Let the Church plainly see that her converts are her best defense; they are, in
fact, her reason for existence.
Let converts see the reason why they should come forward and declare their
faith, and unite with the people of God.
 190. The Second Time
And at the second time Joseph was made known to his brethren. Acts 7:13
THERE is a plain parallel between Joseph and Jesus, his brethren and ourselves.
Certain classes of real seekers do not at once find peace; they go to Jesus after a
fashion, and return from him as they went.
Our fear is that they may grow indifferent or despairing.
Our hope is that they will go again, and before long discover the great secret,
and find food for their souls.
To this end we would follow the track of Joseph's story, and use it as an allegory
for the benefit of the seeker.

I. THERE IS A SOMETHING WHICH YOU DO NOT KNOW.
The sons of Israel did not know Joseph. Like them—
1. You have no idea of who and what Jesus is. Power and pity blend in him. He
is far more than he seems.
2. You view him only as great, lordly, unapproachable; a great and stern
governor and tax-master.
3. You do not know that he is your brother, one with you in nature, relationship,
and love.
4. You cannot conceive how he loves; he yearns to make himself known; his
heart is swollen big with compassion.
5. You cannot guess what he will do for you; all that he is and has shall be at
your disposal.
Picture the Israelitish shepherds in the presence of the exalted Egyptian prince,
as he stands veiled in mystery, girded with power, and surrounded with honor.
Little could they imagine that this was Joseph their brother.
II. THERE IS A REASON WHY AT YOUR FIRST GOING YOU HAVE
NOT LEARNED THIS.
Joseph was not made known to his brethren on their first journey; nor have you
yet found out Jesus, so as to know his love.
1. You have not looked for him. The sons of Jacob went to Egypt for corn, not
for a brother. You are looking for comfort, etc., not for the Savior.
2. You have not yet felt your sin against Jesus, and he would bring you to
repentance, even as Joseph brought his brethren to confess their great wrong.
3. You have not yet gone with your whole force. As the brothers left Benjamin at
home, so have you left some faculty or capacity dormant, or chill, in your
seeking for grace.
4. You will have a larger blessing through the delay; and the Lord Jesus will in
the most seasonable hour reveal himself, as Joseph did. Till then he refrains.
III. THERE IS GREAT HOPE IN YOUR GOING AGAIN TO HIM.
Joseph's brethren made a great discovery the second time; you are in similar
circumstances to them. Go a second time; for—
1. You must go or perish. There was corn only in Egypt, and there is salvation
only in Christ.
2. Others have gone and speeded. All nations went to Egypt, and none were
refused. Has Jesus cast out one?
3. You have lingered too long already, even as did Israel's sons.
4. A welcome awaits you. Joseph longed to see his brethren, and Jesus longs to
see you.

IV. THERE ARE FORECASTS OF WHAT WILL HAPPEN IF YOU GO.
The story lends itself to prophecy. As the sons of Israel fared with Joseph, so
shall you fare with Jesus.
1. You will tremble in his presence.
2. He will bid you draw near.
3. He will comfort you by revealing himself to you.
4. He will bless and enrich you and send you home rejoicing, to fetch all your
family to him.
5. He will rule all the world for your sake, and you shall be with him, and be
nourished by him.
Let us hasten to go to our Savior the second time.
Surely this is the season, for the Holy Ghost saith "to-day."
 191. Stephen and Saul
The witnesses laid down their clothes at a young man's feet, whose name was
Saul. Acts 7:58
THE Holy Spirit records Stephen's martyrdom, but does not enter into details of
his sufferings and death, as uninspired recorders would have been so apt to do.
The object of the Holy Ghost is not to indulge curiosity nor to harrow the
feelings, but to instruct and move to imitation.
He tells us of the martyr's posture, "He kneeled down;" his prayer, "Lord, lay not
this sin to their charge;" and his composure, "he fell asleep."
Upon each of these points, volumes might be written.
Our attention is now called to the incident of Saul's being present.
This supplies us with—

I. A SUGGESTED CONTRAST. Stephen and Saul.
These were both highly earnest, fearless men.
Yet at this time they were wide as the poles asunder.
1. Stephen spiritual; giving in his address great prominence to the spiritual
nature of religion, and the comparative insignificance of its externals. See verses
48-50.
Saul superstitious, worshipping form and ritual, full of reverence for the
temple and the priests, and so forth.
2. Stephen, a humble believer in the Lord Jesus, saved by faith alone.
Saul, a self-righteous Pharisee, as proud as he could live.
3. Stephen, defending and vindicating the gospel of Jesus.
Saul, giving his countenance, his vote, his assistance in the persecution
of the servant of the Lord Christ.
Enquire if a Saul is now present. Call him forth by name.
Have you been a consenting party to the persecution of good men?
Have you thus copied this young man Saul?
You do not object to making Christian men the theme of ridicule.
You smile when you hear such ridicule.
By your indecision in religion you aid and abet the adversary.
In these ways the witnesses lay down their clothes at your feet, and you are their
accomplice.
Oh, that grace may yet convert you!

II. A SINGULAR INTRODUCTION TO TRUE RELIGION.
Many have been brought to God by means somewhat similar.
The young man, whose name was Saul, met with the religion of Jesus in the
person of Stephen, and thus he saw it with the following surroundings—
1. The vision of a shining face.
2. The hearing of a noble discourse.
3. The sight of a triumphant death.
These did not convert Saul, but they made it harder for him to be unconverted,
and were, no doubt, in after days thought of by him.
Let us so introduce religion to men, that the memory of its introduction may be
worth their retaining.
III. A REMARKABLE INSTANCE OF THE LORD'S CARE FOR HIS
CHURCH.
The apostolic succession was preserved in the church.
1. Stephens death was a terrible blow to the cause; but at that moment his
successor was close at hand.
2. That successor was in the ranks of the enemy.
3. That successor was far greater than the martyr, Stephen, himself.
There is no fear for the church; her greatest champions, though as yet concealed
among her enemies, will be called in due time.
The death of her best advocates may assist in the conversion of others.

IV. A GRACIOUS MEMORIAL OF REPENTED SIN.
Did not Paul give Luke this information concerning himself? and cause it to be
recorded in the Acts of the Apostles?
It was well for Paul to remember his sin before conversion.
It will be well for us to remember ours.
1. To create and renew feelings of humility.
2. To inflame love and zeal.
3. To deepen our love to the doctrines of sovereign grace.
4. To make us hopeful and zealous for others.
Let dying Stephen be cheered by the hope of young Saul's salvation.
Let wicked young Saul repent of his wrong to Stephen.
 192. To You
To you is the word of this salvation sent. Acts 13:26
PAUL and Barnabas first preached the gospel to the seed of Abraham.
These Jews contradicted and blasphemed, and therefore, in verse 46, the servants
of the Lord boldly exclaimed, "We turn to the Gentiles." A blessed turning this
for you and for me!
Herein is a warning to ourselves, lest we refuse the gospel, and find it taken from
us, and sent to others.
At this moment, to our hearers we earnestly say, "To you is the word of this
salvation sent"
Let us then consider—

I. WHAT IS THE WORD OF THIS SALVATION?
l. It is the testimony that Jesus is the promised Savior (verse 23).
2. The word which promises forgiveness to all who exhibit repentance of sin,
and faith in the Lord Jesus (verses 38-39).
3. In a word, it is the proclamation of perfect salvation, through the risen Savior
(verses 32-33).
It is comparable to a word for conciseness and simplicity.
It is a word, as being spoken by God, and as being his present utterance even at
this moment.
It is a word; for it reveals Him who is truly "the Word."
It is a word of salvation; for it declares, describes, presents, and presses home
salvation.
It is a word sent, for the Gospel dispensation is a mission of mercy from God,
the Gospel is a message, Jesus is the Messiah, and the Holy Ghost himself is sent
to work salvation among men.
II. IN WHAT MANNER IS THE GOSPEL SENT TO YOU?
l. In the general commission, which ordains that it be preached to every creature.
2. In the fact that the gospel is preached in our land, the Bible is in every house,
and the word is proclaimed in our streets.
3. In the providence which has brought you this day to hear the word. Very
specially may you be sent to the preacher, the preacher sent to you, and the
special message be sent through the preacher to you.
4. In the peculiar adaptation of it to your case, character, and necessity. A
medicine which suits your disease is evidently meant for you.
5. In the power which has attended it, while you have been hearing it, though
you may have resisted that power.
It would be a sad thing if we had to single out even one, and say, "This word is
not sent to you;" but we are under no such painful necessity.

III. IN WHAT POSITION DOES IT PLACE YOU?
In a position—
1. Of singular favor. Prophets and kings died without hearing what you hear
(Matt. 13:16).
2. Of notable indebtedness to martyrs and men of God, in past ages, and in these
days; for these have lived and died to bring you the gospel.
3. Of great hopefulness; for we trust you will accept it and live.
4. Of serious responsibility; for if you neglect it, how will you escape (Heb.
2:3)?
It puts it out of your power to remain unaffected by the gospel It must either save
you, or increase your condemnation.

IV. IN WHAT MANNER WILL YOU TREAT THIS WORD?
1. Will you decidedly and honestly refuse it? This would be a terrible
determination; but the very idea of so doing might startle you into a better mind.
2. Will you basely and foolishly delay your reply? This is a very dangerous
course, and many perish in it.
3. Will you play the hypocrite, and pretend to receive it, while in your heart you
reject it?
4. Will you act the part of the temporary convert?
5. Will you not rather accept the word of salvation with delight?
Suppose the gospel should be taken from you by your removal to a place where
it is not preached, or by the death of the minister whom you so greatly esteem. It
would be just. It may happen. It has happened to others Refuse the heavenly
message no longer, lest your day of grace should end in an eternity of woe.
 193. Growing and Prevailing
And many that believed came, and confessed, and showed their deeds. (19)
Many of them also which used curious arts brought their books together and
burned them before all men: and they counted the price of them, and found it
fifty thousand pieces of silver. (20) So mightily grew the word of God and
prevailed. Acts 19:18-20
This last verse is a despatch from the seat of war announcing a glorious victory
for the royal arms.
Past triumphs of the gospel may be used as encouragements. We, too, shall see
the Word of God grow and prevail, for—
The gospel is the same as ever.
The human race is unchanged at heart.
The sins to be overcome are the same.
The Holy Spirit is just as mighty to convince and renew.
The trophies of victory may be expected to be the same.
Men, magic, books, and the love of money shall all be subdued.
Let us turn aside to see—

I. THE WORD OF GOD PLANTED.
Planted it was, or it could not have grown. The work proceeded in the following
fashion—
1. Certain disciples were further enlightened, aroused, and led to seek a higher
degree of grace. This was an admirable beginning, and revivals thus commenced
are usually lasting.
2. These became obedient to an ordinance which had been overlooked (verse 5),
and also received the Holy Ghost, of whom they had heard nothing: two great
helps to revival.
3. A bold ministry proclaimed and defended the truth.
4. Opposition was aroused. This is always a needful sign. God is not at work
long without the devil working also.
5. Deceitful counterfeiting commenced, and was speedily ended in the most
remarkable manner.
6. Paul preached, pleaded, made the gospel to sound forth, and on departing
could say, "I am pure from the blood of all men."
Read this and the following chapter, and see how three years were well spent in
planting the church at Ephesus.
II. THE WORD OF GOD GROWING.
"So mightily grew the word of God." The measure of it was seen—
1. In a church formed with many suitable elders.
2. In a neighborhood fully aware of the presence of the gospel among them. It
touched them practically, so much so, that important trades were affected.
3. In a people converted, and openly confessing their conversion.
4. In a general respect paid to the faith. Even those who did not obey it, yet
yielded it homage and owned its power.
Here we see Paul's work and God's work. Paul labored diligently in planting, and
God made it to grow, yet it was all of God.
Is the word of God growing among us? If not, why not?
It is a living seed, and should grow.

It is a living seed, and will grow unless we hinder it.
III. THE WORD OF GOD PREVAILING.
Growth arouses opposition; but where the word grows with inward vitality it
prevails over outward opposition.
The particular proof of prevalence here given is the burning of magical books.
1. Paul does not appear to have dwelt continually upon the evil habit of using
magical arts; but gospel light showed the guilt of witchcraft, and providence cast
contempt on it.
2. The sin being exposed, it was confessed by those who had been guilty of it,
and by those who had commenced its study.
3. Being confessed, it was renounced altogether, and, though there was no
command to that effect, yet in a voluntary zeal of indignation the books were
burned. This was right because—
If sold, they would do harm.
They were so detestable that they deserved burning.
Their public burning lighted up a testimony.
4. Their destruction involved expense, which was willingly incurred, and that
expense gave weight to the testimony.
No other proof of power in our ministry will equal that which is seen in its
practical effect upon our hearers' lives.
Will you who attend our preaching see to it that you purge yourselves from all
filthiness of the flesh and of the spirit?
 194. The Ox and the Goad
Saul, Saul, why persecutest thou me?. It is hard for thee to kick against the
pricks. Acts 26:14
JESUS even out of heaven speaks in parables, according to his wont.
To Paul he briefly utters the parable of the rebellious ox.
Note the tenderness of the appeal: it is not, "Thou art harming me by thy
persecutions," but, "Thou art wounding thyself." He saith not, "it is hard for me,"
but "hard for thee."
May the Lord thus speak in pity to those who are now resisting his grace, and
thus save them from wounding themselves.
Listen attentively to the simple comparison, and observe—

I. THE OX. A fallen man deserves no higher type.
1. You are acting like a brute beast, in ignorance and passion. You are
unspiritual, thoughtless, unreasonable.
2. Yet God values you more than a man does an ox.
3. Therefore he feeds you, and does not slay you.
4. You are useless without guidance, and yet you are unwilling to submit to your
Master's hand.
5. If you were but obedient you might be useful, and might find content in your
service.
6. You have no escape from the choice of either to obey or to die, and it is
useless to be stubborn.
II. THE OX-GOAD. You have driven the Lord to treat you as the husbandman
treats a stubborn ox.
1. The Lord has tried you with gentle means, a word, a pull of the rein, etc.: by
parental love, by tender admonitions of friends and teachers, and by the gentle
promptings of his Spirit.
2. Now he uses the more severe means—
Of solemn threatening by his law.
Of terrors of conscience and dread of judgment.
Of loss of relatives, children, friends.

Of sickness, and varied afflictions.
Of approaching death, with a dark future beyond it.
3. You are feeling some of these pricks, and cannot deny that they are sharp.
Take heed lest worse things come upon you.
III. THE KICKS AGAINST THE GOAD. These are given in various ways by
those who are resolved to continue in sin.
1. There are early childish rebellions against restraint.
2. There are sneers at the gospel, at ministers, at holy things.
3. There are willful sins against conscience and light.
4. There are revilings and persecutions against God's people.
5. There are questionings, infidelities, and blasphemies.

IV. THE HARDNESS OF ALL THIS TO THE OX. It hurts itself against the
goad, and suffers far more than the driver designs.
1. In the present. You are unhappy: you are full of unrest and alarm, you are
increasing your chastisement, and fretting your heart.
2. In the best possible future. You will feel bitter regrets, have desperate habits
to overcome, and much evil to undo. All this if you do at last repent and obey.
3. In the more probable future. You are preparing for yourself increased hardness
of heart, despair, and destruction.
Oh, that you would know that no possible good can come of kicking against
God, who grieves over your infatuations!
Yield to the discipline of your God.
He pities you now, and begs you to consider your ways.
It is Jesus who speaks; be not so brutish as to refuse him that speaks from
heaven.
You may yet, like Saul of Tarsus, become grandly useful, and plow many a field
for the Lord Jesus.
 195. Kindling a Fire
And the barbarous people showed us no little kindness, for they kindled a fire,
and received us every one, because of the present rain, and because of the cold.
Acts 28:2
HERE was an early Shipwrecked Mariners' Society. Among rough people there
is much of genuine kindness.
Let not people of a gentler mold, greater education, and larger possessions come
behind them in deeds of kindness.
Their kindness was thoroughly practical. We have too much of "Be ye warmed"
and too little kindling of fires.
There may be spiritual as well as physical cold, and for this last the kindling of a
fire is needed.
This is our present subject.

I. THAT WE ARE VERY APT TO BE COLD.
1. The world is a cold country for gracious men.
2. By reason of our inbred sin, we are cold subjects, and far too apt to be
lukewarm, or frozen.
3. Cold seasons also come, when all around lies bound in frost. Ministers,
churches, saints, are too often cold as ice.
4. Cold corners are here and there, where the sun seldom shines. Some good men
live in such cold harbors.
5. Chilling influences are now abroad. Modern thought, worldliness, depression
in trade, depreciation of prayer, etc.
If we yield to the power of cold, we become first uncomfortable, next inactive,
and then ready to die.

II. THAT THERE ARE MEANS OF WARMTH.
1. The Word of God is as a fire. Heard or read, it tends to warm the heart.
2. Private, social, and family prayer. This is as coals of juniper.
3. Meditation and communion with Jesus. "While I was musing the fire burned"
(Ps. 39:3). "Did not our heart burn within us, while he talked with us by the
way?" (Luke 24:32).
4. Fellowship with other Christians (Mal. 3:16).
5. Doing good to others. Job prayed for his friends, and then his captivity was
turned (Job 42:10).
6. Returning to first love and doing first works, would bring back old warmth
(Rev. 2:4-5).
Let us get to these fires ourselves, lest we be frost-bitten and benumbed.

III. THAT WE SHOULD KINDLE FIRES FOR OTHERS.
We need the fire of revival, seeing so many are washed upon our shores in dying
circumstances.
Concerning a true revival, let it be remembered that it both resembles the fire in
the text, and differs from it.
1. It must be lighted under difficulties — "because of the present rain." The
sticks are wet, the hearth is flooded, the atmosphere is damp. It is not easy to
make a fire in such circumstances, and yet it must be done.
2. The fire we need cannot, however, be kindled by barbarians: the flame must
come from above.
3. Once get the flame, the fire begins with littlest. Small sticks are good for
kindling.
4. It is well to nourish the flame by going down on your knees, and breathing
upon it by warm and hearty supplications.
5. It must be fed with fuel. Think of the great Paul picking up a bundle of sticks.
Let each one bring his share.
6. This fire must be kindled for "every one." We must not be content till all the
shivering ones are comforted.
7. The fire will be of great service, and yet it may warm into life more than one
viper. Thank God, the fire which revived the creature into venomous life will
also destroy it.
What can we each do towards this fire? Can we not each one either kindle or
feed the fire? Bring a stick.
Let no one damp the flame.
Let us pray.
 196. Concerning the Forbearance of God
Or despisest thou the riches of his goodness and forbearance and longsuffering;
not knowing that the goodness of God leadeth thee to repentance. Romans 2:4
IT is an instance of divine condescension that the Lord reasons with men and
asks this question and others like it (Isa. 1:5; 55:2; Jer. 3:4; Ezek. 33:11).
God not only acts kindly to sinners, but when they misuse his kindness, he labors
to set them right (Isa. 1:18; Hosea 11:8).
It is a sad thing that any who have seen God's judgments on others and have
escaped themselves should draw from this special mercy a reason for adding sin
to sin (Jer. 3: 8).
From the Lord's earnest question, let us learn wisdom.

I. LET US HONOR THE LORD'S GOODNESS AND FORBEARANCE.
A reverent sense of it will be a sure safeguard against despising it.
1. It is manifested to us in a threefold form—
Goodness which has borne with past sin (Ps. 78:38).
Forbearance which bears with us in the present (Ps. 103:10).
Long-suffering which, in the future as in the past and the present, is
prepared to bear with the guilty (Luke 13:7-9).
2. It is manifested in great abundance: "riches of his goodness."
Riches of mercies bestowed, temporal and spiritual (Ps. 68:19).
Riches of kindness seen in gracious deliverance, measured by evils
averted which might have befallen us, such as sickness, poverty,
insanity, death, and hell (Ps. 86:13).
Riches of grace promised and provided for all needs.
3. It is manifested in its excellence by four considerations—
The person who shows it. It is "the goodness of God" who is omniscient
to see sin, just to hate it, powerful to punish it, yet patient towards the
sinner (Ps. 145:8).
The being who receives it. It is dealt out to man, a guilty, insignificant,
base, provoking, ungrateful being (Gen. 6:6).

The conduct to which it is a reply. It is love's response to sin. Often God
forbears, though sins are many, wanton, aggravated, daring, repeated
(Mai. 3:6).
The boons which it brings. Life, daily bread, health, gospel, Holy Spirit,
 new birth, hope of heaven (Ps. 68:19).
4. It has been in a measure manifested to you. "Despisest thou?".

II. LET US CONSIDER HOW IT MAY BE DESPISED.
1. By allowing it to remain unnoticed, ungratefully passing it over.
2. By claiming it as our due and talking as if God were bound to bear with us.
3. By opposing its design and refusing to repent (Prov. 1:24-25).
4. By perverting it into a reason for hardness of heart, presumption, infidelity,
and further sin (Zeph. 1:12; Eccles. 8:11).
5. By urging it as an apology for procrastination (2 Pet. 3:3-4).
III. LET US FEEL THE FORCE OF ITS LEADINGS. The forbearance of
God should lead us to repentance. For we should argue thus—
1. He is not hard and unloving, or he would not have spared us.
2. His great patience deserves recognition at our hands. We are bound to respond
to it in a generous spirit.
3. To go on to offend would be cruel to him and disgraceful to ourselves.
Nothing can be baser than to make forbearance a reason for provocation.
4. It is evident from his forbearance that he will rejoice to accept us if we will
turn to him. He spares that he may save.
5. He has dealt with each one personally, and by this means he is able to put it,
as in the text, "God leadeth thee to repentance." He calls us individually to
himself. Let each one personally remember his own experience of sparing
mercies.
6. The means are so gentle; let us yield to them cheerfully. Those who might
refuse to be driven should consent to be drawn.
O sinner, each gift of goodness draws thee to Jesus!
Forbearance would fain weep thee to Jesus!
Long-suffering waits and woos thee to Jesus!
Wilt thou not turn from sin and return unto thy God, or "despisest thou the riches
of his goodness?"
 197. Jesus Our Lord
Jesus our Lord. Romans 4:24
IT is the part of faith to accept great contrasts, if laid down in the word, and to
make them a part of her daily speech.
This name, Lord, is a great contrast to incarnation and humiliation.
In the manger, in poverty, shame, and death, Jesus was still Lord.
These strange conditions for "our Lord" to be found in are no difficulties to that
faith which is the fruit of the Spirit.
For she sees in the death of Jesus a choice reason for his being our Lord (Phil.
2:7-11). "Wherefore God hath highly exalted him."
She delights in that lordship as the fruit of resurrection; but there could have
been no resurrection without death.(Acts 2: 32-36).
She hears the voice of Jehovah behind all the opposition endured by Jesus
proclaiming him Lord of all (Ps. 2:110).
It never happens that our faith in Jesus for salvation makes us less reverently
behold in him the Lord of all. He is "Jesus" and also "our Lord." "Born a child
and yet a King." "My Beloved," and yet "my Lord and my God."
Our simple trust in him, our familiar love to him, our bold approaches to him in
prayer, our near and dear communion with him, and most of all, our marriage
union with him, still leave him "our Lord."
I. HIS TENDER CONDESCENSIONS ENDEAR THE TITLE. "Jesus our
Lord" is a very sweet name to a believer's heart.
1. We claim to render it to him specially as man, "who was delivered for our
offenses, and was raised again for our justification" (verse 25). As Jesus of
Nazareth, he is Lord.
2. We acknowledge him as Lord the more fully and unreservedly because he
loved us and gave himself for us.
3. In all the privileges accorded to us in him, he is Lord—
In our salvation, we have "received Christ Jesus the Lord" (Col. 2: 6).
In entering the church, we find him the Head of the body, to whom all
are subject (Eph. 5: 23).
In our lifework, he is Lord. "We live unto the Lord" (Rom. 14:8). We
glorify God in his name (Eph. 5:20).
In resurrection, he is the firstborn from the dead (Col. 1:18).
 At the Advent, his appearing will be the chief glory (Titus 2:13).
In eternal glory, he is worshipped forever (Rev. 5:12-13).
4. In our dearest fellowship at the table, he is "Jesus our Lord."
It is the Lord's Table, the Lord's Supper, the cup of the Lord, the body and blood
of the Lord; and our object is to show the Lord's death (1 Cor. 11:20, 26-27, 29).
II. OUR LOVING HEARTS READ THE TITLE WITH PECULIAR
EMPHASIS.
1. We yield it to him only. Moses is a servant, but Jesus alone is Lord. "One is
your Master" (Matt. 23:8, 10).
2. To him most willingly. Ours is delighted homage.
3. To him unreservedly. We wish our obedience to be perfect.
4. To him in all matters of lawmaking and truth-teaching. He is Master and Lord:
his word decides practice and doctrine.
5. To him in all matters of administration in the church and in providence. "It is
the Lord, let him do what seemeth him good" (1 Sam. 3:18).
6. To him trustfully, feeling that he will act a lord's part right well. No king can
be so wise, good, great as he (Job 1:21).
7. To him forever. He reigns in the church without successor. Now, as in the first
days, we call him Master and Lord (Heb. 7:3).

III. WE FIND MUCH SWEETNESS IN THE WORD "OUR."
1. It makes us remember our personal interest in the Lord.
Each believer uses this title in the singular and calls him from his heart, "My
Lord."
David wrote, "Jehovah said unto my Lord."
Elizabeth spoke of "the mother of my Lord."
Magdalene said, "They have taken away my Lord."
Thomas said, "My Lord and my God."
Paul wrote, "The knowledge of Christ Jesus my Lord."
2. It brings a host of brethren before our minds, for it is in union with them that
we say "our Lord." And so it makes us remember each other (Eph. 3:14-15).
3. It fosters unity and creates a holy clanship as we all rally around our "one
Lord." Saints of all ages are one in this.
4. His example as Lord fosters practical love. Remember the footwashing and
his words on that occasion (John 13:14).
5. Our zeal to make him Lord forbids all self-exaltation. "Be not ye called Rabbi:
for one is your Master, even Christ. Neither be ye called masters" (Matt. 23:8,
10).
6. His position as Lord reminds us of the confidence of the church in doing his
work. "All power is given unto me in heaven and in earth. Go ye therefore, and
teach." etc. (Matt. 28:18-19). "The Lord working with them" (Mark 16:20).
7. Our common joy in Jesus as our Lord becomes an evidence of grace and, thus,
of union with each other (1 Cor. 12:3).
Let us worship Jesus as our Lord and God.
Let us imitate him, copying our Lord's humility and love.
Let us serve him, obeying his every command.
 198. Dead But Alive
Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto
God through Jesus Christ our Lord. Let not sin therefore reign in your mortal
body, that ye should obey it in the lusts thereof. Romans 6:11-12
How intimately the believer's duties are interwoven with his privileges! Because
he is alive unto God, he is to renounce sin, since that corrupt thing belongs to his
estate of death.
How intimately both his duties and his privileges are bound up with Christ Jesus
his Lord!
How thoughtful ought we to be upon these matters, reckoning what is right and
fit and carrying out that reckoning to its practical issues.
We have in our text—
I. A GREAT FACT TO BE RECKONED UPON. "Likewise reckon ye also
yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ
our Lord?"
1. We are dead with Christ to sin by having borne the punishment in him. In
Christ we have endured the death penalty and are regarded as dead by the law
(verses 6 and 7).
2. We are risen with him into a justified condition and have reached a new life
(verse 8).
3. We can no more come under sin again than he can (verse 9).
4. We are therefore forever dead to its guilt and reigning power: "Sin shall not
have dominion over you" (verses. 12-14).
This reckoning is based on truth, or we should not be exhorted to it.
To reckon yourself to be dead to sin so that you boast that you do not sin at all
would be a reckoning based on falsehood and would be exceedingly
mischievous. "There is no man that sinneth not" (1 Kings 8:46; 1 John 1:8).
None are so provoking to God as sinners who boast their own fancied perfection.
The reckoning that we do not sin must either go upon the Antinomian theory that
sin in the believer is no sin, which is a shocking notion.
Or else our conscience must tell us that we do sin in many ways: in omission or
commission, in transgression or shortcoming, in temper or in spirit (James 3:2;
Eccles. 7:20; Rom. 3:23).
To reckon yourself dead to sin in the scriptural sense is full of benefit both to
heart and life. Be a ready reckoner in this fashion.
II. A GREAT LESSON TO BE PUT IN PRACTICE. "Let not sin therefore
reign in your mortal body, that ye should obey it in the lusts thereof?"
Sin has great power. It is in you and will strive to reign.
It remains as an outlaw, hiding away in your nature.
It remains as a plotter, planning your overthrow.
It remains as an enemy, warring against the law of your mind.
It remains as a tyrant, worrying and oppressing the true life.
2. Its field of battle is the body.
Its wants — hunger, thirst, cold, etc. — may become occasions of sin by
leading to murmuring, envy, covetousness, robbery.
Its appetites may crave excessive indulgence and, unless continually
curbed, will easily lead to evil.
Its pains and infirmities, through engendering impatience and other
faults, may produce sin.
Its pleasures, also, can readily become incitements to sin.
Its influence upon the mind and spirit may drag our noble nature down
to the groveling materialism of earth.
3. The body is mortal, and we shall be completely delivered from sin when set
free from our present material frame, if indeed grace reigns within. Till then, we
shall find sin lurking in one member or another of "this vile body"
4. Meanwhile, we must not let it reign.
If it reigned over us, it would be our god. It would prove us to be under
death and not alive unto God.
It would cause us unbounded pain and injury if it ruled only for a
moment.
Sin is within us, aiming at dominion. This knowledge, together with the fact that
we are nevertheless alive unto God, should—
Help our peace, for we perceive that men may be truly the Lord's, even
though sin struggles within them.
Aid our caution, for our divine life is well worth preserving and needs to
be guarded with constant care.
Draw us to use the means of grace, since in these the Lord meets with us
and refreshes our new life.
Let us come to the Table of Communion, and to all other ordinances, as alive
unto God. In that manner, let us feed on Christ.
 199. Heirs of God
And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that
we suffer with him, that we may be also glorified together. Romans 8:17
THIS chapter is like the Garden of Eden, which had in it all manner of delights.
If one were shut up to preach only from the eighth of Romans, he would have a
subject, which might last a lifetime. Every line of the chapter serves for a text. It
is an inexhaustible mine. Paul sets before us a golden ladder, and from every
step he climbs to something yet higher: from sonship, he rises to heirship and
from heirship to joint-heirship with the Lord Jesus.
I. THE GROUND OF HEIRSHIP. "If children, then heirs."
1. It does not follow from ordinary creation. It is not written—"if creatures, then
heirs?"
2. Neither is it found in natural descent. It is not written—"if children of
Abraham, then heirs" (Rom. 9:7-13).
3. Nor can it come by meritorious service. It is not written—"if servants, then
heirs" (Gal. 4:30).
4. Nor by ceremonial observances. It is not written—"if circumcised or baptized,
then heirs" (Rom. 4:9-12).
Our being regenerated or born again unto God by his Holy Spirit is our one
ground of heirship.
Let us inquire—
Have we been born again (John 3:3)?
Have we the spirit of adoption (Gal. 4:5)?
Are we fashioned in the likeness of God (Col. 3:10)?
Have we believed on Jesus (John 1:12)?
II. THE UNIVERSALITY OF THE HEIRSHIP. "Children, then heirs."
1.The principle of priority as to time cannot enter into this question. The elder
and the younger in the divine family are equally heirs.
2.The love of God is the same to them all.
3.They are all blessed under the same promise (Heb. 6:17).
4.They are all equally related to that great Firstborn Son through whom their
heirship comes to them. He is the Firstborn among many brethren.
5.The inheritance is large enough for them all.
They are not all prophets, preachers, apostles, or even well-instructed and
eminent saints. They are not all rich and influential, they are not all strong and
useful, but they are all heirs.
Let us, then, all live as such and rejoice in our portion.

III. THE INHERITANCE WHICH IS THE SUBJECT OF HEIRSHIP.
"Heirs of God."
Our inheritance is divinely great. We are—
Heirs of all things. "He that overcometh shall inherit all things" (Rev.
21:7). "All things are yours" (1 Cor. 3:21).
Heirs of salvation (Heb. 1:14).
Heirs of eternal life (Titus 3:7).
Heirs of promise (Heb. 6:17).
Heirs of the grace of life (1 Pet. 3:7).
Heirs of righteousness (Heb. 11:7).
Heirs of the kingdom (James 2:5).
Whereas we are said to be "heirs of God," it must mean that we are—
1. Heirs of all that God possesses.
2. Heirs of all that God is: of his love, for God is love. Hence, heirs of all
possible good, for God is good.
3. Heirs of God himself. What an infinite portion!
4. Heirs of all that Jesus has and is as God and man.

IV. THE PARTNERSHIP OF THE CLAIMANTS TO HEIRSHIP. "And
joint heirs with Christ."
1. This is the test of our heirship. We are not heirs except with Christ,
through Christ, and in Christ.
2. This sweetens it all. Fellowship with Jesus is our best portion.
3. This shows the greatness of the inheritance. Worthy of Jesus. Such an
inheritance as the Father gives to the well-beloved.
4. This ensures it to us, for Jesus will not lose it. His title deed and ours are one
and indivisible.
5. This reveals and endears his love. That he should become a partner with us in
all things is love unbounded.
His taking us into union with himself secures our inheritance.
His prayer for us attains it.
His going into heaven before us prepares it.
His coming again will bring us the full enjoyment of it.
6. This joint heirship binds us faster to Jesus, since we are nothing and have
nothing apart from him.
Let us joyfully accept present suffering with Christ, for it is part of the heritage.
Let us believe in the glorification which is sure to follow in due time, and let us
anticipate it with immediate rejoicing.
 200. Disobedience to the Gospel
But they have not all obeyed the gospel. For Esaias saith, Lord, who hath
believed our report? Romans 10:16
MAN is the same disobedient creature under all dispensations. We bemoan his
rejection of the gospel, and so did Isaiah, who spoke in the name of the whole
company of the prophets.
It is one of the greatest proofs of the depravity of man's heart that he will no
more obey the gospel than the law, but disobeys his God, whether he speaks to
him in love or in law.
Men will sooner be lost than trust their God.
When any receive the gospel, it is a work of grace: "the arm of the Lord is
revealed." But when they refuse it, it is their own sin: "they have not obeyed the
gospel."
I. THE GOSPEL COMES TO MEN WITH THE FORCE OF A
COMMAND.
It is not optional to men to accept or refuse it at pleasure. "God now
commandeth all men every where to repent" (Acts 17:30). He also commands
them to repent and believe the gospel (Mark 1:15).
To refuse to believe is to incur great sin (John 16:8).
There is a death penalty attached to disobedience (Mark 16:16).
It is so put—
1. To secure the honor of God. It is not the offer of an equal to an equal, but of
the great God to a condemned sinner.
2. To embolden the proclaimer of it. The minister now speaks boldly with his
Master's authority.
3. To remind man of his obligations. Repentance and faith are natural duties
from which the gospel does not exonerate a man, although it blesses him by
bestowing them upon him.
4. To encourage the humble seeker. He must be at full liberty to believe in Jesus,
since he is commanded to do so and threatened if he does not do so.
5. To suggest to men the urgent duty of seeing to their souls' welfare. Suicide,
whether of the body or of the soul, is always a great crime. To neglect the great
salvation is a grave offense.
The gospel is set forth as a feast, to which men are bound to come under penalty
of the King's displeasure (Matt. 22:1-7).
The prodigal was right in returning to his father; and if he was right in doing so,
so would each one of us be in doing the same.

II. WHAT, THEN, ARE THE CLAIMS OF THE GOSPEL TO
OBEDIENCE?
1. The authority of the sender. Whatever God commands, man is under bonds to
do.
2. The motive of the sender. Love shines in the gospel command, and no man
should slight infinite love. To refuse to obey the gospel of salvation is an insult
to divine love.
3. The great gift of the sender: He has given us his only begotten Son. To refuse
Jesus is a high affront to measureless love.
4. The reasonableness of the demand of the sender. Should not men believe their
God and trust their Savior?
5. The earnestness of the sender. His whole heart is in the gospel. Note the high
position which the scheme of salvation occupies in the esteem of God. Shall we
not obey an appeal put before with such energy of compassion?
Ask your own consciences whether you do right to refuse or neglect the gospel
of the grace of God.
Ask those who are now saved what they think of their long unbelief. Do not
incur a world of regrets in after years by long delays. Do not jeopardize your
souls by refusing the gospel.
III. WHAT IS THE OBEDIENCE REQUIRED BY THE GOSPEL?
Not mere hearing, crediting, liking, professing, or proclaiming; but a hearty
obedience to its command. It claims—
1. Faith in the Lord Jesus Christ.
2. Renunciation of self-righteousness and confession of guilt.
3. Repentance and practical quittance of sin.
4. Discipleship under the Lord Jesus. This means obedience both to his teaching
and to his example.
5. Public confession of his name in his own way, namely, by baptism.
If you refuse to obey the gospel—
Your hearts will harden to a deeper unbelief.
Others will obtain the blessing which you refuse; and this will deepen
your own condemnation (Rom. 10:19).
You will die in your sins with your blood on your own heads.
 201. Fellowship in Joy
Rejoice with them that do rejoice. Romans 12:15
It is supposed that some are rejoicing, and this is a happy supposition.
You are invited to sympathize with them, and this is a happy duty.
Sympathy is a duty of our common humanity, but far more of our regenerated
manhood. Those who are one in the higher life should show their holy unity by
true fellow feeling.
Joyful sympathy is doubly due when the joy is spiritual and eternal.
I invite you to this joy because of those who have lately been brought to Jesus
and are now to be added to the church. The occasion is joyous. Let the joy
spread all around.
I. REJOICE WITH THE CONVERTS.
1. Some delivered from lives of grievous sin. All saved from that which would
have ruined them eternally, but certain of them from faults which injure men in
society.
2. Some of them rescued from agonizing fear and deep despair. Could you have
seen them under conviction, you would indeed rejoice to behold them free and
happy.
3. Some of them have been brought into great peace and joy. The blissful
experience of their first love should charm us into sympathetic delight.
4. Some of them are aged. These are called at the eleventh hour. Rejoice that
they are saved from imminent peril.
5. Some of them are young with years of happy service before them.
6. Each case is special. In some we think of what they would have been and in
others of what they will be.
There is great gladness in these newborn ones, and shall we be indifferent?
Let us welcome them with hearty joy.

II. REJOICE WITH THEIR FRIENDS.
1. Some have prayed long for them, and now their prayers are heard.
2. Some have been very anxious, have seen much to mourn over in the past, and
feared much of evil in the future.
3. Some are relatives with a peculiar interest in these saved ones, parents,
children, brothers, etc.
4. Some are expecting, and in certain cases already receiving, much comfort
from these newly saved ones. They have already brightened family circles and
made heavy hearts glad.
Holy parents have no greater joy than to see their children walking in the truth.
Do we not share their joy?

III. REJOICE WITH THOSE WHO BROUGHT THEM TO JESUS.
The spiritual parents of these converts are glad.
The pastor, evangelist, missionary, author.
The parent, elder sister, or other loving relation.
The teacher in the Sunday school or Bible class.
The friend who wrote or spoke to them of Jesus.
What a joy belongs to those who by personal effort win souls!
Endeavor to win the same joy for yourself, and meanwhile be glad that others
have it.

IV. REJOICE WITH THE HOLY SPIRIT.
1. He sees his strivings successful.
2. He sees his instructions accepted.
3. He sees his quickening power operating in new life.
4. He sees the renewed mind yielding to his divine guidance.
5. He sees the heart comforted by his grace.
Let us rejoice in the love of the Spirit.

V. REJOICE WITH THE ANGELS.
They have noted the repentance of the returning sinner.
They will henceforth joyfully guard the footsteps of the pilgrim.
They expect his lifelong perseverance or their joy would be premature.
He is and will be forever their fellow servant.
They look one day to bear him home to glory.
The evil angels make us groan. Should not the joy of good angels make us sing
in harmony with their delight?

VI. REJOICE WITH THE LORD JESUS.
l. His joy is proportioned to the ruin from which he has saved his redeemed ones.
2. His joy is proportioned to the cost of their redemption.
3. His joy is proportioned to the love, which he bears to them.
4. His joy is proportioned to their future happiness and to the glory which their
salvation will bring to him.
Do you find it hard to rejoice with these newly baptized believers? Let me urge
you to do so, for—
You have your own sorrows, and this communion of joy will prevent
brooding too much over them.
You will renew the love of your espousals by communion with these
young ones.
It will comfort you for your own erring ones if you rejoice with the
friends of converts.
It will forbid envy if you rejoice with workers who are successful.
It will elevate your spirit if you endeavor to rejoice with the Holy Spirit
and the angels.
It will fit you to partake in a like success if you rejoice with Jesus, the
sinners friend.
 202. Patience, Comfort and Hope from the Scriptures
For whatsoever things were written aforetime were written for our learning, that
we through patience and comfort of the scriptures might have hope. Romans
15:4
THIS is the text from which old Hugh Latimer preached continually in his latter
days. Certainly, it gave him plenty of sea room. The apostle declares that the Old
Testament Scriptures are meant to teach New Testament believers. Things
written aforetime were written for our time.
The Old Testament is not outworn; the apostles learned from it.
Nor has its authority ceased; it still teaches with certainty.
Nor has its divine power departed, for it works the graces of the Spirit in those
who receive it: patience, comfort, hope.
In this verse, the Holy Ghost sets his seal upon the Old Testament and forever
enters his protest against all undervaluing of that sacred volume.
The Holy Scriptures produce and ripen the noblest graces.
Let us carefully consider—

I. THE PATIENCE OF THE SCRIPTURES.
1. Such as they inculcate.
Patience under every appointment of the divine will.
Patience under human persecution and satanic opposition.
Patience under brotherly burdens (Gal. 6:2).
Patience in waiting for divine promises to be fulfilled.
2. Such as they exhibit in examples:
Job under many afflictions triumphantly patient.
Abraham, Isaac, and Jacob patiently waiting as sojourners with God,
embracing the covenant promise in a strange land.
Joseph patiently forgiving the unkindness of his brethren and bearing the
false accusation of his master.
David in many trials and under many reproaches, patiently waiting for
the crown and refusing to injure his persecutor.
Our Savior patient under all the many forms of trial.
3. Such as they produce by their influence.
By calling us to the holiness which involves trial.
By revealing the design of God in our tribulations, and so sustaining the
soul in steadfast resolve.
By declaring to us promises as to the future which make us cheerfully
 endure present griefs.
II. THE COMFORT Of THE SCRIPTURES.
1. Such as they inculcate:
They bid us rise above fear (Ps. 46:1-3).
They urge us to think little of all transient things.
They command us to find our joy in God.
They stimulate us to rejoice under tribulations because they make us like
the prophets of old.
2. Such as they exhibit:
Enoch walking with God.
Abraham finding God his shield and exceeding great reward.
David strengthening himself in God.
Hezekiah spreading his letter before the Lord.
Many other cases are recorded, and these stimulate our courage.
3. Such as they produce:
The Holy Spirit as the Comforter uses them to that end.
Their own character adapts them to that end.
They comfort us by their gentleness, certainty, fullness, graciousness,
adaptation, personality.
Our joyous experience is the best testimony to the consoling power of
the Holy Scriptures.
III. THE HOPE OF THE SCRIPTURES.
Scripture is intended to work in us a good hope.
A people with a hope will purify themselves and will in many other
ways rise to a high and noble character.
By the hope of the Scriptures we understand—
1. Such a hope as they hold forth:
The hope of salvation (1 Thess. 5:8).
"The blessed hope, and the appearing of our Lord" (Titus 2:13).
The hope of the resurrection of the dead (Acts 23:6).
The hope of glory (Col. 1:27).
This is a good hope, a lively hope, the hope set before us in the gospel.
2. Such a hope as they exhibit in the lives of saints. A whole martyrology will be
found in Hebrews eleven.
3. Such a hope as they produce:
We see what God has done for his people and therefore hope.
We believe the promises through the word and therefore hope.
We enjoy present blessing and therefore hope.
Let us hold constant fellowship with the God of patience and consolation, who is
also the God of hope. And let us rise from stage to stage of joy as the order of
the words suggests.
 203. Bought with a Price
Know ye not that...ye are not your own, for ye are bought with a price: therefore
glorify, God in your body and in your spirit, which are God's. 1 Corinthians
6:19-20
WITH what ardor does the apostle pursue sin to destroy it!
He is not so prudish as to let sin alone, but cries out in plainest language, "Flee
fornication." The shame is not in the rebuke, but in the sin, which calls for it.
He chases this foul wickedness with arguments (see verse 18).
He drags it into the light of the Spirit of God, "What? Know ye not that your
body is the temple of the Holy Ghost?" (verse 19).
He slays it at the cross: "Ye are bought with a price."
Let us consider this last argument that we may find therein death for our sins.

I. A BLESSED FACT. "Ye are bought with a price."
"Ye are bought." This is that idea of redemption which modern heretics dare to
style "mercantile;" The mercantile redemption is the scriptural one, for the
expression, "bought with a price" is a double declaration of that idea.
Redemption is a greater source of obligation than creation or preservation.
Hence, it is a wellspring of holiness.
"With a price." This indicates the greatness of the cost. The Father gave the Son.
The Son gave himself: his happiness, his glory, his repose, his body, his soul, his
life.
Measure the price by the bloody sweat, the desertion, the betrayal, the scourging,
the cross, the heartbreak.
Our body and spirit are both bought with the body and spirit of Jesus
1. This is either a fact or not. "Ye are bought," or ye are unredeemed. Terrible
alternative.
2. If a fact, it is the fact of your life, a wonder of wonders.
3. It will remain to you eternally the grandest of all facts. If true at all, it will
never cease to be true, and it will never be outdone in importance by any other
event.
4. It should therefore operate powerfully upon us both now and ever.
II. A PLAIN CONSEQUENCE. "Ye are not your own."
NEGATIVE. It is clear that if bought, ye are not your own.
1. This involves privilege.
 You are not your own provider; sheep are fed by their shepherd.
You are not your own guide; ships are steered by their pilot.
You are not your own father; children loved by parents.
2. This also involves responsibility.
We are not our own to injure, neither body nor soul.
Not our own to waste in idleness, amusement, or speculation.
Not our own to exercise caprice and follow our own prejudices,
depraved affections, wayward wills, or irregular appetites.
Not our own to lend our service to another master.
Not our own to serve self. Self is a dethroned tyrant. Jesus is a blessed
husband, and we are his.
POSITIVE. "Your body and your spirit, which are God's."
We are altogether God's. Body and spirit include the whole man.
We are always God's. The price once paid, we are forever his.
We rejoice that we know we are God's, for thus:
We have a beloved owner.
We pursue an honored service.
We fill a blessed position. We are in Christ's keeping.
III. A PRACTICAL CONCLUSION. "Glorify God in your body, and in your
spirit, which are God's."
Glorify God in your body:
By cleanliness, chastity, temperance, industry, cheerfulness, self-denial,
patience, etc. Glorify God:
In a suffering body by patience unto death.
In a working body by holy diligence.
In a worshipping body by bowing in prayer.
In a well-governed body by self-denial.
In an obedient body by doing the Lord's will with delight.
Glorify God in your spirit:
By holiness, faith, zeal, love, heavenliness, cheerfulness, fervor, humility,
expectancy. Remember, O redeemed one, that:
1. You will be closely watched by Christ's enemies.
2. You will be expected to be more gracious than others and rightly so, since you
claim to be Christ's own.
3. If you are not holy, the sacred name of your Redeemer, your Proprietor, and
your Indweller will be compromised.
4. But if you live a redeemed life, your God will be honored.
Let the world see what Redemption can do.
Let the world see what sort of men "God's own" are.

 204. In Remembrance
And when he had given thanks, he brake it, and said, Take, eat: this is my body,
which is broken for you: this do in remembrance of me. 1 Corinthians 11:24
MEN have made evil use of this most blessed ordinance. Yet they have no
excuse from any obscurity of Scripture. Nothing is said of a sacrifice or an altar,
but everything is plain. The Supper, as we find it in Holy Scripture, is a service
of remembrance, testimony, and communion, and nothing more.
No pompous ceremony is arranged for. Not even a posture is prescribed, but
merely the providing of bread and the juice of the vine: taking, breaking, eating,
drinking, and no more.
The spiritual action is specially prescribed. The remembrance of our Lord must
be there, or we fail to keep the feast.
I. OTHER MEMORIES WILL COME, BUT MUST NOT CROWD OUT
THE ONE MEMORY.
The following remembrances may be natural, allowable, and profitable, but they
must be kept in a secondary place—
1. Of ourselves when we were strangers and foreigners.
2. Of our former onlooking and wishing to be at the table.
3. Of our first time of coming and the grace received since then.
4. Of the dear departed who once were with us at the table.
5. Of beloved ones who cannot be with us at this time because they are kept at
home by sickness.
6. Of many present with us and what grace has done in their cases. We may
think of their needs and of their holy lives.
7. Of the apostates who have proved their falseness, like Judas.
However these memories may press upon us, we must mainly remember him for
whose honor the feast is ordained.
II. THE ORDINANCE IS HELPFUL TO THAT ONE SACRED
MEMORY.
1. Set forth, the signs display the person of our Lord as really man, substantial
flesh and blood.
2. Placed on the table, their presence betokens our Lord's dear familiarity with us
and our nearness to him.
3. Broken and poured forth, they show his sufferings.
4. Separated, bread apart from wine, the flesh divided from the blood, they
declare his death for us.
5. Eating, we symbolize the life-sustaining power of Jesus and our reception of
him into our innermost selves.
6. Remaining when the Supper is ended, the fragments suggest that there is yet
more bread and wine for other feasts; and, even so, our Lord is all-sufficient for
all time.
Every particle of the ordinance points at Jesus, and we must therein behold the
Lamb of God.

III. THAT SACRED MEMORY IS IN ITSELF MOST NEEDFUL FOR
US. It is needful to remember our crucified Lord, for—
1. It is the continual sustenance of faith.
2. It is the stimulus of love.
3. It is the fountain of hope.
4. It is a recall from the world, from self, from controversy, from labor, from our
fellows — to our Lord.
5. It is the reveille, the up-and-away. It is the prelude of the marriage supper and
makes us long for "the bridal feast above."
Above all things, it behoves us to keep the name of our Lord engraved on our
hearts.
IV. THIS SYMBOLIC FESTIVAL IS HIGHLY BENEFICIAL IN
REFRESHING OUR MEMORIES AND IN OTHER WAYS.
1. We are yet in the body, and materialism is a most real and potent force. We
need a set sign and form to incarnate the spiritual and make it vivid to the mind.
Moreover, as the Lord actually took upon him our flesh and blood and
as he means to save even the material part of us, he gives us this link
with materialism, lest we spirit things away as well as spiritualize them.
2. Jesus, who knew our forgetfulness, appointed this festival of love; and we
may be sure he will bless it to the end designed.
3. Experience has often proved its eminent value.
4. While reviving the memories of the saints, it has also been sealed by the Holy
Spirit, for he has very frequently used it to arouse and convince the spectators of
our solemn feast.
To observe the Supper is binding on all believers.
It is binding to the extent of "oft."
Only as it assists remembrance can it be useful. Seek grace lovingly to
remember your Lord.
 205. Examination before Communion
But let a man examine himself, and so let him eat of that bread, and drink of that
cup. 1 Corinthians 11:28
THE Lord's Supper is not for all men, but only for those who are able spiritually
to discern the Lord's body.
It is not meant for the conversion of sinners, but for the edification of disciples.
Hence, the need of examination, lest we intrude ourselves where we have no
right to be.

I. THE OBJECT OF THE EXAMINATION.
1. That the communicant may eat and drink. "Examine, and so let him eat." He is
not to examine in order to justify his stopping away.
2. That he may know that the responsibility rests with himself. The examination
is not by priest or minister; he examines himself.
3. That he may communicate solemnly and not come to the table carelessly as a
matter of course. He is to make heartsearching inquiry and so approach the table
with self-humiliation.
4. That he may come to the table intelligently, knowing to what he comes, and
why, and wherefore.
5. That he may do so with appreciative confidence and joy. After examination,
he will know his right to come and feel at ease.
Many good results would follow if this examination were universally practiced.
"A man" in this text means "any man" and "every man."
The examination should be as frequent as the eating of the bread. No man has
reached a point at which he is beyond the need of further self-searching.

II. THE MATTER OF THE EXAMINATION.
Points of examination may be suggested by the following thoughts—
1. It is a feast.
Have I life? The dead sit not at banquets.
Have I appetite? Else how can I eat?
Have I a friendship toward the Lord who is the Host?
Have I put on the wedding garment?
Jesus bids us show forth his death.
Have I faith in his death?
Do I live by his death?
3. Jesus bids us do this by eating bread.
Is this eating a symbol of a fact, or is it a mere mockery?
Is Jesus really and truly the food of my soul?
4. Jesus bids each believer do this in union with others.
Am I truly one of his people, and one with them?
Am I dwelling in love with them all?
5. This cup is the New Covenant in Christ's blood.
Am I in covenant with God in Christ Jesus?
Do I rest in that covenant for all my hopes?
6. Jesus calls his people to remember him in this supper.
Can I remember Christ, or am I attempting a vain thing?
Do I know him? How else can I remember him?
Are my past dealings with him such as I wish to remember?
Is he so loved by me that I wish to bear him in my memory?
Our profession, experience, conduct, hopes, and designs should all pass the test
of this self-examination.

III. THE DUTY AFTER EXAMINATION.
1. To eat of the bread
Not to neglect communion, or postpone it, or go away trembling from
the table; but to partake reverently.
2. To drink of the cup
This is specially commanded. Hence, we cannot go to popish mass
where there is no cup.
3. To eat and drink so as to discern the Lord's body, having the mind awake to
see Jesus symbolized in this ordinance.
4. To give thanks unto the Lord for so great a privilege. Twice did our Lord give
thanks during the Supper, and at the close he sang. It is not a funeral, but a
festival.
Ye who have come to this table heedlessly, repent of your wicked intrusion, and
keep away till ye can come aright.
Ye who have never come at all, remember, if you are not fit for the communion
below, you are not fit for heaven above.
All of you, bethink yourselves of Jesus, and having examined yourselves to your
humbling, behold him to your consolation.
 206. The Fallen Asleep
Some are fallen asleep. 1 Corinthians 15:6
YES, the companions of Jesus died one by one. Consider the great value of such
men and of all good men to the church and the loss caused by their removal.
Yet, no word of lamentation is used. It is not said that they have perished or
passed into the land of shades, but that "they are fallen asleep."
The spirit is with Jesus in glory; the body rests till his appearing.
"Fallen asleep" suggests a very different idea from that which distressed the
minds of the heathen when they thought of death.
I. THE FIGURE HERE USED.
1. An act of the most natural kind: "fallen asleep."
It is the fit ending of a weary day.
It is not painful, but the end of pain.
It is so desirable that, if denied, we should pray for it.
It is most sweet when the place of our sleep is Jesus.
2. A state of which rest is the main ingredient.
3. A position of safety from a thousand dangers such as beset the pilgrim, the
worker, the warrior.
4. A condition by no means destructive.
Neither sleep nor death destroys existence nor even injures it.
Neither sleep nor death should be viewed as an evil.
5. A posture full of hope.
We shall awake from this sleep.
We shall awake without difficulty.
We shall arise greatly refreshed.
II. THE THOUGHTS AROUSED BY THAT FIGURE.
1. How did we treat those who are now asleep?
Did we value their living presence, work, and testimony?
Ought we not to be more kind to those who are yet alive?
2. How can we make up for the loss caused by their sleep?
Should we not fill their vacant places?
Should we not profit by their examples?
3. How fit that we also should be prepared to fall asleep!
Is our house in order?
Is our heart in order?
Is our Christian work in order?
4. How much better that the faithful should fall asleep than that the wicked
should die in their sins!
5. How patiently should we bear up under the labors and sufferings of the day,
since there remaineth a rest for the people of God!
III. THE HOPES CONFIRMED BY THAT FIGURE.
1. The sleepers are yet ours, even as those in the house who are asleep are
numbered with the rest of the inhabitants.
They have the same life in them which dwells in us.
They are part of the same family. "We are seven."
They make up one church. "One church above, beneath."
2. The sleepers will yet awake.
Their Father's voice will arouse them.
They shall be awake indeed, full of health and energy.
They shall have new clothes to dress in.
They shall not again fall asleep.
3. The sleepers and ourselves will enjoy sweet fellowship.
Sleep does not destroy the love of brothers and sisters now.
We shall arise as one unbroken family, saved in the Lord.
Let us not hopelessly sorrow over those asleep.
Let us not ourselves sleep till bedtime comes.
Let us not fear to sleep in such good company.
 207. Comforted and Comforting
Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies,
and the God of all comfort; Who comforteth us in all our tribulation, that we
may be able to comfort them which are in any trouble, by the comfort wherewith
we ourselves are comforted of God. 2 Corinthians 1:3-4
THE apostle began with invoking the blessing of God (verse 1).
He then went on to bless God.
He was much tried, but he was in a grateful and cheerful humor, for he wrote of
most comfortable things.
Here we have—

I. THE COMFORTABLE OCCUPATION. Blessing God. "Blessed be God."
If a man under affliction blesses the Lord:
1. It argues that his heart is not vanquished
So as to gratify Satan by murmuring, or
So as to kill his own soul with despair.
2. It prophesies that God will send to him speedy deliverance�s to call forth new
praises. It is natural to lend more to a man when the interest on what he has is
duly paid.
Never did man bless God but sooner or later God blessed him.
3. It profits the believer above measure.
It takes the mind off. from present trouble.
It lifts the heart to heavenly thoughts and considerations.
It gives a taste of heaven, for heaven largely consists in adoring and
blessing God.
It destroys distress by bringing God upon the scene.
4. It is the Lord's due in whatsoever state we may be.

II. THE COMFORTABLE TITLES.
1. A name of affinity, "The Father of our Lord Jesus Christ."
2. A name of gratitude, "The Father of mercies."
3. A name of hope, "The God of all comfort."
4. A name of discrimination, "Who comforteth us." The Lord has a special care
for those who trust in him.

III. THE COMFORTABLE FACT. "The God of all comfort who comforteth
us in all our tribulation."
1. God personally condescends to comfort the saints.
2. God habitually does this. He has always been near to comfort us in all past
time, never once leaving us alone.
3. God effectually does this. He has always been able to comfort us in all
tribulation. No trial has baffled his skill.
4. God everlastingly does this. He will comfort us to the end, for he is "the God
of all comfort," and he cannot change.
Should we not be always happy since God always comforts us?

IV. THE COMFORTABLE DESIGN. "That we may be able to comfort."
1. To make us comforters of others. The Lord aims at this: the Holy Ghost, the
Comforter, trains us up to be comforters. There is great need for this holy service
in this sin-smitten world.
2. To make us comforters on a large scale. "To comfort them which are in any
trouble." We are to be conversant with all kinds of grief and ready to sympathize
with all sufferers.
3. To make us experts in consolation, "able to comfort;' because of our own
experience of divine comfort.
4. To make us willing and sympathetic so that we may through personal
experience instinctively care for the state of others.
Let us now unite in special thanksgiving to the God of all comfort.
Let us drink in comfort from the word of the Lord and be ourselves happy in
Christ Jesus.
Let us be on the watch to minister consolation to all tried ones.
 208. The Three Tenses
Who delivered us from so great a death, and doth deliver: in whom we trust that
he will yet deliver us. 2 Corinthians 1:10
GRAMMARIANS have here a lesson in the tenses, and Christians may
profitably join in the exercise.
We may consider the past, present, and future, each one by itself. We may also
view them in their relation to each other.
Our text points out the delivering mercy of God as at all times working out the
safety of his people. The case of Paul did not stand alone; hence he uses the
plural, "who delivered us," "we trust."
We shall take the words out of the apostle's mouth and apply them to our own
cases.
I. THE TEXT SUGGESTS THREE TRAINS Of THOUGHT.
l. Memory tells of deliverance�s in the past:
From violent death. In Paul's case, "so great a death" may mean death by fierce
mobs or by the emperor.
From our death in sin: "So great a death" indeed.
From fierce despair when under conviction.
From total overthrow when tempted by Satan.
From faintness under daily tribulation.
From destruction by slander and the like.
The Lord has most graciously delivered us hitherto. Let us express our gratitude.
2. Observation calls attention to present deliverance.
By the good hand of the Lord, we are at this time preserved—
From unseen dangers to life.
From the subtle assaults of Satan.
From the rampant errors of the times.
From inbred sin and natural corruption.
From the sentence of death within and from the greater danger of self-
trust. See the preceding verse.
Our present standing is wholly due to the grace of God, and, trusting in that
grace, we may indulge a happy confidence.
3. Expectation looks out of the window upon the future.
Faith rests alone in God, "in whom we trust," and through him, she looks for
future deliverance—
From all future common trials.
 From coming losses, afflictions, and sicknesses which may be coming
upon us.
From the infirmities and wants of age. From the peculiar glooms of death.
This expectation makes us march on with cheerfulness.

II. THE TEXT SUPPLIES THREE LINES OF ARGUMENT.
That the Lord will preserve us to the end is most sure. We can say of him,
"In whom we trust that he will yet deliver us."
1. From the Lord's beginning to deliver, we argue that he will yet deliver, for:
There was no reason in us for his beginning to love us. If his love arises
out of his own nature, it will continue.
He has obtained no fresh knowledge. He foreknew all our misbehaviors;
hence, there is no reason for casting us off.
The reason which moved him at first is operating now, and none better
can be required.
2. From the Lord's continuing to deliver, we argue that he will yet deliver, for:
His deliverances have been so many.
They have displayed such wisdom and power.
They have come to us when we have been so unworthy.
They have continued in such an unbroken line that we feel sure he will
never leave nor forsake us.
3. From the Lord himself, "in whom we trust," we argue that he will yet deliver,
for:
He is as loving and strong now as aforetime.
He will be the same in the future.
His purpose never changes, and it is to his glory to complete what he has
begun. Verily, "he wilt yet deliver us."

III. THE TEXT IS OPEN TO THREE INFERENCES.
1. We infer that we shall always be so in danger as to need to be delivered:
wherefore, we are not high-minded, but fear.
2. We infer our constant need of God's own interposition. He alone has met our
case in the past, and he only can meet it in the future; wherefore, we would ever
abide near our Lord.
3. We infer that our whole life should be filled with the praise of God, who, for
past, present, and future, is our Deliverer.
 209. All the Promises
For all the promises of God in him are yea, and in him Amen, unto the glory of
God by us. 2 Corinthians 1:20
PAUL had altered his mind about visiting Corinth.
He had done this from the best of reasons.
The prejudices of certain Corinthians made them misconstrue his conduct and
speak of him as one whose word was not to be relied on.
He asserted that he did not use lightness and that his mind was not of the "yea
and nay" order, even upon so small a matter as a journey to Corinth at a certain
date.
This led him to say that his preaching "was not yea and nay."
This further brought out the declaration that the promises of God are not "yea
and nay."
Thus, a trivial circumstance and an ungenerous remark led to the utterance of a
most precious truth. This has often been the case.
From these words, let us be led carefully to consider—

I. THE DIGNITY OF THE PROMISES. They are "the promises of God."
1. They were each one made by him according to the purpose of his own will.
2. They are links between his decrees and his acts, being the voice of the decree
and the herald of the act.
3. They display the qualities of him who uttered them. They are true, immutable,
powerful, eternal, etc.
4. They remain in union with God. After the lapse of ages, they are still his
promises as much as when he first uttered them.
5. They are guaranteed by the character of God who spoke them.
6. They will glorify him as he works out their fulfillment.

II. THE RANGE Of THE PROMISES. "All the promises."
It will be instructive to note the breadth of the promises by observing that—
1. They are found both in the Old and New Testaments from Genesis to
Revelation, running through centuries of time.
2. They are of both sorts — conditional and unconditional: promises to certain
works and promises of an absolute order.
3. They are of all kinds of things — bodily and spiritual, personal and general,
eternal and temporal.
4. They contain blessings to varied characters, such as—
The penitent (Lev. 26:40-42; Isa. 55:7; 57:15; Jer. 3:12-13).
The believing: (John 3:16, 18; 6:47; Acts 16:31; 1 Pet. 2:6).
The serving: (Ps. 37:3; 9:40; Prov. 3:9-10; Acts 10:35).
The praying: (Isa. 14:11; Lam. 3:25; Matt. 6:6; Ps. 145:18).
The obeying: (Exod. 19:5; Ps. 119:1-3; Isa. 1:19).
The suffering: (Matt. 5:10-12; Rom. 8:17; 1 Pet. 4:12-14).
5. They bring us the richest boons: pardon, justification, sanctification,
instruction, preservation, etc.
What a marvelous wealth lies in promises— "all the promises"!

III. THE STABILITY OF THE PROMISES. "All the promises in him are
yea, and in him Amen."
A Greek word "yea" and a Hebrew word "amen" are used to mark certainty, both
to Gentile and Jew.
1. They are established beyond all doubt as being assuredly the mind and
purpose of the eternal God.
2. They are confirmed beyond all alteration. The Lord hath said, "Amen," and so
must it be forever.
3. Their stability is in Christ Jesus beyond all hazard, for he is—
The witness of the promise of God
The surety of the covenant
The sum and substance of all the promises
The fulfillment of the promises by his actual incarnation, his atoning
death, his living plea, his ascension power, etc.
The security and guarantee of the promises, since all power is in his
hand to fulfill them.
IV. THE RESULT OF THE PROMISES. "The glory of God by us"—
By us, his ministers and his believing people, the God of the promises is made
glorious.
1. We glorify his condescending love in making the promise.
2. We glorify his power as we see him keeping the promise.
3. We glorify him by our faith, which honors his veracity, by expecting the
boons which he has promised.
4. We glorify him in our experience which proves the promise true.
Let us confidently rest in his sure word.
Let us plead the special promise applicable to the hour now passing.
 210. Cleansing which Comes of Godliness
Having therefore these promises, dearly beloved, let us cleanse ourselves from
all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 2
Corinthians 7:1
KINDLING with strong emotion, constrained by the love of Christ, and
animated by the fellowship of all spiritual blessings, the apostle here strikes out
an exhortation. He appeals to the noblest passions of the children of God, to their
possession of divine lineage, a present endowment, and their expectation of an
exalted destiny. These he uses as incentives to holiness of life.
To stir up in us this godly ambition, he sets before us the Christian in various
lights—
I. AS POSSESSED Of MOST GLORIOUS PRIVILEGES. "Having these
promises." Not promises in reversion merely, but in actual possession, received,
embraced, enjoyed.
The promises referred to are mentioned in the previous chapter.
1. Divine indwelling: "I will dwell in them" (2 Cor. 6:16).
2. Divine manifestation: "I will walk in them."
3. Divine covenanting: "I will be their God, and they shall be my people."
4. Divine acceptance: "I will receive you" (6:17).
5. Divine adoption: "I... will be a Father unto you, and ye shall be my sons and
daughters, saith the Lord Almighty" (6:18).
These promises are already fulfilled in our experience.

II. AS LABORING TO BE RID Of OBNOXIOUS EVILS. "Let us cleanse
ourselves." The matter has in it:
1. Personality: "Let us cleanse ourselves."
2. Activity. We must continue vigorously to cleanse both body and mind.
3. Universality: "From all filthiness."
4. Thoroughness: "Of the flesh and spirit."
If God dwells in us, let us make the house clean for so pure a God.
Has the Lord entered into covenant with us that we should be his people? Does
not this involve a call upon us to live as becometh godliness?
Are we his children? Let us not grieve our Father, but imitate him as dear
children.

III. AS AIMING AT A MOST EXALTED POSITION. "Perfecting holiness."
1. We must set before us perfect holiness as a thing to be reached.
2. We must blame ourselves if we fall short of it.
3. We must continue in any degree of holiness which we have reached.
4. We must agonize after the perfecting of our character.

IV. AS PROMPTED BY THE MOST SACRED OF MOTIVES. "Perfecting
holiness in the fear of God."
1. The fear of God casts out the fear of man and thus saves us from one prolific
cause of sin.
2. The fear of God casts out the love of sin, and with the root, the fruit is sure to
go.
3. The fear of God works in and through love to him, and this is a great factor of
holiness.
4. The fear of God is the root of faith, worship, obedience, and so it produces all
manner of holy service.
See how promises supply arguments for precepts.
See how precepts naturally grow out of promises.
 211. Sorrow and Sorrow
For godly sorrow worketh repentance to salvation not to be repented of: but the
sorrow of the world worketh death. 2 Corinthians 7:10
TIME was when inner experience was considered to be everything, and
experimental preaching was the order of the day.
Now it is apt to be too much slighted.
Introspection was formerly pushed to the extreme of morbid self-searching; yet
it ought not now to be utterly abandoned.
A correct diagnosis of disease is not everything, but yet it is valuable.
A sense of poverty cannot by itself enrich, but it may stimulate.
Sinners were unwisely influenced by certain ministries to look to their own
feelings. Many began to seek comfort from their own misery.
Now it is "only believe." And rightly so; but we must discriminate.
There must be sorrow for sin working repentance.
Upon this point we must—
I. REMOVE CERTAIN ERRONEOUS IDEAS WITH REGARD TO
REPENTANCE AND SORROW FOR SIN.
Among popular delusions, we must mention the suppositions—
1. That mere sorrow of mind in reference to sin is repentance.
2. That there can be repentance without sorrow for sin.
3. That we must reach a certain point of wretchedness and horror or else we are
not truly penitent.
4. That repentance happens to us once and is then over.
5. That repentance is a most unhappy feeling.
6. That repentance must be mixed with unbelief and embittered by the fear that
mercy will be unable to meet our wretched case.

II. DISTINGUISH BETWEEN THE TWO SORROWS MENTIONED IN
THE TEXT.
1. The godly sorrow, which worketh repentance to salvation is—
Sorrow for sin as committed against God.

Sorrow for sin arising out of an entire change of mind.
Sorrow for sin, which joyfully accepts salvation by grace.
Sorrow for sin leading to future obedience.
Sorrow for sin, which leads to perpetual perseverance in the ways of
 God. The ways of sin are forsaken because abhorred.
This kind of repentance is never repented of.
2. The sorrow of the world is—
Caused by shame at being found out;
Is attended by hard thoughts of God;
Leads to vexation and sullenness;
Incites to hardening of heart;
Lands the soul in despair.
Works death of the worst kind.
This needs to be repented of, for it is in itself sinful and terribly prolific of more
sin.
III. INDULGE OURSELVES IN GODLY SORROW FOR SIN.
Come, let us be filled with a wholesome grief that we—
1. Have broken a law, pure and perfect.
2. Have disobeyed a gospel, divine and gracious.
3. Have grieved a God, good and glorious.
4. Have slighted Jesus, whose love is tender and boundless.
5. Have been ungrateful, though loved, elected, redeemed, forgiven, justified,
and soon to be glorified.
6. Have been so foolish as to lose the joyous fellowship of the Spirit, the raptures
of communion with Jesus.
Let us confess all this, lie low at Jesus' feet, wash his feet with tears, and love,
yea, love ourselves away.
 212. A Conference To Be Avoided
Immediately I conferred not with flesh and blood. Galatians 1:16
THE conversion of Paul is a memorable proof of the truth of Christianity. A
consideration of it has been the means of the conversion of many thoughtful
persons.
His case is a noble instance of the gospel's power over men of mark, men of
learning, men of zealous mind, and men of energetic character.
Paul, being converted, took an independent course.
Being taught of God—
He did not consult those who were already believers, lest he should
seem to have received his religion secondhand.
He did not consult his relatives, who would have advised caution.
He did not consult his own interests, which all lay in the opposite
direction. These he counted loss for Christ.
He did not consult his own safety, but risked life itself for Jesus. In this
independent course, he was justified and should be imitated.
I. FAITH NEEDS NO WARRANT BUT THE WILL OF GOD.
1. Good men in all ages have acted upon this conviction.
Noah, Abraham, Jacob, Moses, Samson, David, Elijah, Daniel, the three
who were cast into the furnace, etc.
2. To ask more is virtually to renounce the Lord as our Commander and Guide
and to lift man into his place.
3. To hesitate from self-interest is openly to defy the Lord.
4. To submit the claims of duty to the judgment of the flesh is diametrically
opposed to the character and claims of the Lord Jesus, who gave himself to us
and expects us to give ourselves to him without question or reserve.
5. To delay duty until we have held such consultation almost always ends in not
doing the right thing at all. Too often it is sought after that an excuse may be
found for avoiding an unpleasant duty.
II. THE PRINCIPLE HAS A WIDE RANGE OF APPLICATION.
1. To known duties—
In forsaking sin, we are not to consult society.
In upright dealing, we are not to consult the custom of trade.
In consecration to Christ, we are not to follow the lower standard so
common among our fellow Christians.
In service, we are not to consult personal liking, ease, honor, prospect of
 advancement, or remuneration.
2. To needful sacrifices. We are not to shrink from—
Losses of situation through honesty or holiness.
Losses in trade through religion.
Losses of friendships and kindly feeling through faithfulness.
Losses of position and worldly honor through inability to lie, bribe,
cringe, flatter, compromise, conceal, or change.
We had better not confer with flesh and blood, for—
Good men may be self-indulgent, and so consult their own flesh.
Bad men may practically be consulted by our fearing that they will
ridicule us and by our acting on that fear.
Our own flesh and blood may be consulted by unduly considering wife,
husband, brother, child, friend, etc.
3. To special service. We are not to be held back from this by—
Considerations of personal weakness.
Considerations of want of visible means.
Considerations of how others will interpret our actions.
Consult not even your brethren here, for—
Good men may not have your faith.
They cannot judge your call.
They cannot remove your responsibility.
4. To an open avowal of Christ. We must not be deterred from it by—
The wishes of others, who think themselves involved in our act.
The dread of contempt from those who deride godliness.
The fear of not holding on and of thus disgracing religion.
Reluctance to give up the world and a secret clinging to its ways. This is
a very perilous vice. "Remember Lot's wife."
III. THE PRINCIPLE COMMENDS ITSELF TO OUR BEST
JUDGMENT.
It is justified by—
1. The judgment which we exercise upon others.
We blame them if they have no mind of their own.
We applaud them if they are bravely faithful.
2. The judgment of an enlightened conscience.
3. The judgment of a dying bed.
4. The judgment of an eternal world.
Let us be in such communion with God that we need not confer with flesh and
blood.
Let us not wait for second thoughts, but at once carry out convictions of duty and
obey calls for help or impulses of love.
 213. Under Arrest
But before faith came, we were kept under the law, shut up unto the faith, which
should afterwards be revealed. Galatians 3:23
HERE we have a condensed history of the world before the gospel was fully
revealed by the coming of our Lord Jesus.
The history of each saved soul is a miniature likeness of the story of the ages.
God acts upon the same principles both with the race and with individuals.
I. THE UNHAPPY PERIOD. "Before faith came."
1. We had no idea of faith by nature. It would never occur to the human mind
that we could be saved by believing in Jesus.
2. When we heard of faith as the way of salvation, we did not understand it. We
could not persuade ourselves that the words used by the preacher had their
common and usual meaning.
3. We saw faith in others and wondered at its results; but we could not exercise it
for ourselves.
4. We could not reach to faith, even when we began to see its necessity, admitted
its efficacy, and desired to exercise it.
The reason of this inability was moral, not mental—
We were proud and did not care to renounce self-righteousness.
We could not grasp the notion of salvation by faith because it was
contrary to the usual run of our opinions.
We were bewildered because faith is a spiritual act, and we are not
spiritual.
5. We were without the Spirit of God and therefore incapable.
We do not wish to go back to the state in which we were "before faith came," for
it was one of darkness, misery, impotence, hopelessness, sinful rebellion, self-
conceit, and condemnation.

II. THE CUSTODY WE WERE IN. "Kept under the law, shut up."
1. We were always within the sphere of law. In fact, there is no getting out of it.
As all the world was only one prison for a man who offended Caesar, so is the
whole universe no better than a prison for a sinner.
2. We were always kicking against the bounds of the law, sinning, and pining
because we could, not sin more.
3. We dared not overleap it altogether and defy its power. Thus, in the case of
many of us, it checked us and held us captive with its irksome forbid-dings and
commandings.
4. We could not find rest. The law awakened conscience, and fear and shame
attend such an awakening.
5. We could not discover a hope, for, indeed, there is none to discover while we
abide under the law.
6. We could not even fall into the stupor of despair; for the law excited life,
though it forbade hope.
Among the considerations which held us in bondage were these—
The spirituality of the law, touching thoughts, motives, desires.
The need of perfect obedience, making one sin fatal to all hope of
salvation by works.
The requirement that each act of obedience should be perfect.

The necessity that perfect obedience should be continual throughout the
whole of life.
III. THE REVELATION WHICH SET US FREE. "The faith which should
afterwards be revealed." The only thing which could bring us out of prison was
faith. Faith came, and then we understood—
1. What was to be believed.
Salvation by another.
Salvation of a most blessed sort, gloriously sure, and complete.
Salvation by a most glorious person.
2. What it was to believe.
We saw that it was "trust," implicit and sincere.
We saw that it was ceasing from self and obeying Christ.
3. Why we believed:
We were shut up to this one way of salvation.
We were shut out of every other.
We were compelled to accept free grace or perish.
Our duty is to show men how the way of human merit is closed.
We must shut them up to simple faith only and show them that the way of faith
is available.
 214. Various Hindrances
Ye did run well; who did hinder you that ye should not obey the truth? Galatians
5:7
NEVER censure indiscriminately. Admit and praise that which is good that you
may the more effectually rebuke the evil. Paul did not hesitate to praise the
Galatians and say, "Ye did run well."
It is a source of much pleasure to see saints running well. To do this, they must
run in the right road, straight forward, perseveringly, at the top of their pace,
with their eye on Christ, etc.
It is a great grief when such are hindered or put off the road.
The way is the truth, and the running is obedience. Men are hindered when they
cease to obey the truth.
It may be helpful to try and find out who has hindered us in our race.
I. WE SHALL USE THE TEXT IN REFERENCE TO HINDERED
BELIEVERS.
1. You are evidently hindered—
You are not so loving and zealous as you were.
You are quitting the old faith for new notions.
You are losing your first joy and peace.
You are not now leaving the world and self behind.
You are not now abiding all the day with your Lord.
2. Who has hindered you?
Did I do it? Pray, then, for your minister.
Did your fellow-members do it? You ought to have been proof against
them. They could not have intended it. Pray for them.
Did the world do it? Why so much in it?
Did the devil do it? Resist him.
Did you not do it yourself? This is highly probable.
Did you not overload yourself with worldly care? Did you not indulge
carnal ease?

Did you not by pride become self-satisfied?
Did you not neglect prayer, Bible reading, the public means of grace, the
Lord's Table, etc.?
Mend your ways, and do not hinder your own soul.
Did not false teachers do it, as in the case of the Galatians?
 If so, quit them at once, and listen only to the gospel of Christ.
3. You must look to it, and mend your pace.
Your loss has been already great. You might by this time have been far on upon
the road.
Your natural tendency will be to slacken still more.
Your danger is great of being overtaken by error and sin.
Your death would come of ceasing to obey the truth.
Your wisdom is to cry for help that you may run aright.
II. WE SHALL USE THE TEXT IN REFERENCE TO DELAYING
SINNERS.
1. You have sometimes been set a-running.
God has blessed his word to your arousing.
God has not yet given you up; this is evident.
God's way of salvation still lies open before you.
2. What has hindered you?
Self-righteousness and trust in yourself?
Carelessness, procrastination, and neglect?
Love of self-indulgence or the secret practice of pleasurable sins?
Frivolous, skeptical, or wicked companions?
Unbelief and mistrust of God's mercy?
3. The worst evils will come of being hindered.
Those who will not obey truth will become the dupes of lies.
Truth not obeyed is disobeyed, and so sin is multiplied.
Truth disregarded becomes an accuser, and its witness secures our
condemnation.
God have mercy on hinderers. We must rebuke them.
God have mercy on the hindered. We would arouse them.
 215. The Offence of the Cross
Then is the offence of the cross ceased. Galatians 5:11
PAUL intends here to declare that the offense of the cross never has ceased and
never can cease. To suppose it to have ceased is folly.
The religion of Jesus is most peaceful, mild, and benevolent.
Yet, its history shows it to have been assailed with bitterest hate all along. It is
clearly offensive to the unregenerate mind.
There is no reason to believe that it is one jot more palatable to the world than it
used to be. The world and the gospel are both unchanged.

I. WHEREIN LIES THE OFFENSE OF THE CROSS?
1. Its doctrine of atonement offends man's pride.
2. Its simple teaching offends man's wisdom and artificial taste.
3. Its being a remedy for' man's ruin offends his fancied power to save himself.
4. Its addressing all as sinners offends the dignity of Pharisees.
5. Its coming as a revelation offends "modern thought."
6. Its lofty holiness offends man's love of sin.

II. HOW IS THIS OFFENSE SHOWN?
1. Frequently by the actual persecution of believers.
2. More often by slandering believers and sneering at them as old-fashioned,
foolish, weak-minded, morose, self-conceited, etc.
3. Often by omitting to preach the cross. Many nowadays preach a Christless,
bloodless gospel.
4. Or by importing new meanings into orthodox terms.
5. Or by mixing the truth of Christ with errors.
6. Or by openly denying the deity of him who died on the cross and the
substitutionary character of his sufferings.
Indeed, there are a thousand ways of showing that the cross offends us in one
respect or another.

III. WHAT THEN?
1. Herein is folly, that men are offended—
With that which God ordains.
With that which must win the day.
With the only thing which can save them.
With that which is full of wisdom and beauty.
2. Herein is grace—
That we who once were offended by the cross, now find it to be—
The one hope of our hearts.
The great delight of our souls.
The joyful boast of our tongues.
3. Herein is heart-searching.
Perhaps we are secretly offended at the cross.
Perhaps we give no offense to haters of the cross. Many professed Christians
never cause offense to the most godless.
Is this because they bear no testimony to the cross?
Is this because they are not crucified to the world?
Is this because there is no real trust in the cross and no true knowledge
of Christ?
Let us not follow those preachers who are not friends to the cross.
Let us have no fellowship with those who have no fellowship with Christ.
Preachers who have caught the spirit of the age are of the world, and the world
loves its own; but we must disown them.
Let us not be distressed by the offense of the cross, even when it comes upon us
with bitterest scorn.
Let us look for it and accept it as a token that we are in the right.
 216. Burden-bearing
Bear ye one another's burdens, and so fulfil the law of Christ. For every man
shall bear his own burden. Galatians 6:2,5
GALATIANS were apparently fond of the law and its burdens. At least, they
appeared to be ready to load themselves with ceremonies, and so fulfill the law
of Moses.
Paul would have them think of other burdens, by the bearing of which they
would fulfill the law of Christ.
We are not under law, but under love.
But love is also law in the best sense. The law of Christ is love.
Love is the fulfilling of the law. "Bear ye one another's burdens, and so fulfil the
law of Christ."
Lest this principle should be presumed upon, he mentions the principle of
individual responsibility. "Every man shall bear his own burden?'

I. COMMUNITY. "Bear ye one another's burdens?"
1. Negatively:
It tacitly forbids certain modes of action.
We are not to burden others. Some take a liberty to do so from this very
text, as if it said, "Let others bear your burdens," which is just the
reverse of what it urges.
We are not to spy out others' burdens and report thereon.
We are not to despise them for having such loads to bear.
We are not to act as if all things existed for ourselves, and we were to
bend all to our own purposes.
We are not to go through the world oblivious of the sorrows of others.
We may not shut our eyes to the woes of mankind.
2. Positively:
We are to share the burdens of others:
By compassion, bear with their former sins (verse 1).
By patience, bear with their infirmities and even their conceit (verse 2).
By sympathy, bear their sorrows (verses 2-3).
By assistance, bear their wants (verses 6, 10).
By communion, in love and comfort, bear their struggles.
By prayer and practical help, bear the burden of their labors and, thus,
lighten it (verse 6).
3. Specially, we ought to consider—
 The erring brother. Referred to in verse 1 as "overtaken in a fault?" We
must tenderly restore him.
The provoking brother, who thinks himself to be something (see verse
3). Bear with him; his mistake will bring him many a burden before he
has done with it.
The brother who is peculiarly trying is to be borne with to seventy times
seven, even to the measure of the law of Christ.
The greatly tried is to have our greatest sympathy.
The minister of Christ should be released from temporal burdens, that he
may give himself wholly to the burden of the Lord.
II. IMMUNITY. "For every man shall bear his own burden." We shall not bear
all the burdens of others.
We are not so bound to each other that we are partakers in willful transgression,
negligence, or rebellion.
1. Each must bear his own sin if he persists in it.
2. Each must bear his own shame, which results from his sin.
3. Each must bear his own responsibility in his own sphere.
4. Each must bear his own judgment at the last.

III. PERSONALITY. "Every man ... his own burden."
True godliness is a personal affair, and we cannot cast off our individuality.
Therefore, let us ask for grace to look well to ourselves in the following matters:
1. Personal religion. The new birth, repentance, faith, love, holiness, fellowship
with God, etc., are all personal.
2. Personal self-examination. We cannot leave the question of our soul's
condition to the judgment of others.
3. Personal service. We have to do what no one else can do.
4. Personal responsibility. Obligations cannot be transferred.
5. Personal effort. Nothing can be a substitute for this.
6. Personal sorrow. "The heart knoweth its own bitterness."
7. Personal comfort. We need the Comforter for ourselves, and we must
personally look up to the Lord for his operations.
All this belongs to the Christian, and we may judge ourselves by it.
So bear your own burden as not to forget others.
So live as not to come under the guilt of other men's sins.
So help others as not to destroy their self-reliance.
 217. Sowing and Reaping
Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he
also reap. Galatians 6:7
BOTH Luther and Calvin confine these words to the support of the ministers of
the word, and certainly therein they have weighty meaning.
Churches that starve ministers will be starved themselves.
But we prefer to take the words as expressing a general principle.

I. GOD IS NOT TO BE TRIFLED WITH.
1. Either by the notion that there will be no rewards and punishments.
2. Or by the idea that a bare profession will suffice to save us.
3. Or by the fancy that we shall escape in the crowd.
4. Or by the superstitious supposition that certain rites will set all straight at last,
whatever our lives may be.
5. Or by a reliance upon an orthodox creed, a supposed conversion, a
presumptuous faith, and a little almsgiving.

II. THE LAWS OF HIS GOVERNMENT CANNOT BE SET ASIDE.
1. It is so in nature. Law is inexorable. Gravitation crushes the man who opposes
it.
2. It is so in providence. Evil results surely follow social wrong.
3. Conscience tells us it must be so. Sin must be punished.
4. The word of God is very clear upon this point.
5. To alter laws would disarrange the universe and remove the foundation of the
hopes of the righteous.

III. EVIL SOWING WILL BRING EVIL REAPING.
1. This is seen in the present result of certain sins.
Sins of lust bring disease into the bodily frame.
Sins of idolatry have led men to cruel and degrading practices.
Sins of temper have caused murders, wars, strifes, and misery.
Sins of appetite, especially drunkenness, cause want, misery, delirium,
etc.
2. This is seen in the mind becoming more and more corrupt and less able to see
the evil of sin or to resist temptation.
3. This is seen when the man becomes evidently obnoxious to God and man so
as to need restraint and invite punishment.
4. This is seen when the sinner becomes himself disappointed in the result of his
conduct. His malice eats his heart; his greed devours his soul; his infidelity
destroys his comfort; his raging passions agitate his spirit.
5. This is seen when the impenitent is confirmed in evil and eternally punished
with remorse. Hell will be the harvest of a man's own sin. Conscience is the
worm, which gnaws him.
IV. GOOD SOWING WILL BRING GOOD REAPING.
The rule holds good both ways. Let us, therefore, enquire as to this good sowing:
1. In what power is it to be done?
2. In what manner and spirit shall we set about it?
3. What are its seeds?
Towards God, we sow in the Spirit, faith and obedience.
Towards men, love, truth, justice, kindness, forbearance.
Towards self, control of appetite, purity, etc.
4. What is the reaping of the Spirit?
Life everlasting dwelling within us and abiding there forever.
Let us sow good seed always.
Let us sow it plentifully that we may reap in proportion.
Let us begin to sow it at once.
 218. Tree Crucifixions
But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by
whom the world is crucified unto me, and I unto the world. Galatians 6:14
PAUL vigorously rebuked those who went aside from the doctrine of the Cross
(verses 12-13).
When we rebuke others, we must take care to go right ourselves; hence, he says,
"God forbid that I should glory, save in the cross."
Our own resolute adherence to truth, when practically carried out, is a very
powerful argument against opponents.
Paul rises to warmth when he thinks of the opponents of the cross. He no sooner
touches the subject than he glows and burns.
Yet, he has his reasons and states them clearly and forcibly in the latter words of
the text.
Here are three crucifixions—

I. CHRIST CRUCIFIED. "The cross of our Lord Jesus Christ."
He mentions the atoning death of Jesus in the plainest and most obnoxious
terms. The cross was shameful as the gallows tree.
Yet with the clearest contrast as to the person enduring it, for to him he gives his
full honors in the glorious title, "our Lord Jesus Christ."
He refers to the doctrine of free justification and full atonement by the death of
Jesus upon the cross.
In this he gloried so as to glory in nothing else, for he viewed it—
1. As a display of the divine character. "God was in Christ" (2 Cor. 5:19).
2. As the manifestation of the love of the Savior (John 15:13).
3. As the putting away of sin by atonement (Heb. 9:26)
4. As the breathing of hope, peace, and joy to the desponding soul.
5. As the great means of touching hearts and changing lives.
6. As depriving death of terror, seeing Jesus died.
7. As ensuring heaven to all believers.
In any one of these points of view, the cross is a pillar of light, flaming with
unutterable glory.

II. THE WORLD CRUCIFIED. "The world is crucified unto me."
As the result of seeing all things in the light of the Cross, he saw the world to be
like a felon executed upon a cross.
1. Its character condemned (John 12:31).
2. Its judgment contemned. Who cares for the opinion of a gibbeted felon?
3. Its teachings despised. What authority can it have?
4. Its pleasures, honors, treasures, rejected.
5. Its pursuits, maxims, and spirit cast out.
6. Its threatenings and blandishments made nothing of.
7. Itself soon to pass away, its glory and its fashion fading.

III. THE BELIEVER CRUCIFIED. "And I unto the world."
To the world, Paul was no better than a man crucified.
If faithful, a Christian may expect to be treated as only fit to be put to a shameful
death.
He will probably find—
1. Himself at first bullied, threatened, and ridiculed.
2. His name and honor held in small repute because of his association with the
godly poor.
3. His actions and motives misrepresented.
4. Himself despised as a sort of madman or of doubtful intellect.
5. His teaching described as exploded, dying out, etc.
6. His ways and habits reckoned to be Puritanic and hypocritical.
7. Himself given up as irreclaimable and therefore dead to society.
Let us glory in the cross, because it gibbets the world's glory, and honor, and
power!
Let us glory in the cross when men take from us all other glory.
 219. The Earnest
That holy Spirit of promise, which is the earnest of our inheritance. Ephesians
1:13-14
HEAVEN is ours by inheritance. It is not purchased by merit nor won by
strength, but obtained by birthright.
Of this inheritance, we have a foretaste here below; and that foretaste is of the
nature of a pledge or earnest, guaranteeing our coming to full possession.
An earnest is of the same nature as the ultimate blessing of which it is an earnest.
A pledge is returned, but an earnest is retained as part of the thing promised.
Great enjoyment attends the possession of the earnest of our inheritance when
rightly understood

I. THE HOLY SPIRIT IS HIMSELF THE EARNEST OF THE HEAVEN
BY INHERITANCE.
He is not only the pledge, but the foretaste of everlasting bliss.
1. His entrance into the soul brings with it that same life which enters heaven,
namely, the eternal life.
2. His abiding in us consecrates us to the same purpose to which we shall be
devoted throughout eternity, namely, the service of the Lord our God.
3. His work in us creates that same holiness which is essential to the enjoyment
of heaven.
4. His influence over us brings us that same communion with God which we
shall enjoy forever in heaven.
5. His being ours is as much as heaven being ours, if not more; for if we possess
the God of heaven, we possess heaven and more.
The possession of the Spirit is the dawn of glory.

II. THE HOLY SPIRIT BRINGS TO US MANY THINGS WHICH ARE
BLESSED FORETASTES OF THE HEAVENLY INHERITANCE.
1. Rest. This is a leading idea of heaven, and we have rest at this moment in
Jesus Christ (Heb. 4:3).
2. Delight in service. We serve the Lord with gladness even now.
3. Joy over repenting sinners. This we can now attain.
4. Communion with saints. How sweet even in this imperfect state!
5. Enlarged knowledge of God and of all divine things. Here also we know in
part the same things which are known above.
6. Victory over sin, Satan, and the world.
7. Security in Christ Jesus.
8. Nearness to our Beloved.
By these windows, we look into the things which God has prepared for them that
love him. "He hath revealed them unto us by his Spirit?"
III. THERE IS A VERY DARK CONTRAST TO THIS BRIGHT THEME.
There are "evident tokens of perdition;" pledges of woe.
There are also earnests and foretastes of the eternal state of misery.
Ungodly men may pretty clearly guess what sin will bring them to when it has
ripened. Let them learn from—
1. The fruit of some sins in this life: shame, rags, disease, etc.
2. Their fear of death, alarm at the thought of it.
3. Their frequent unrest and foreboding. "They flee when no man pursueth"; they
are "tossed to and fro as the locust?"
4. Disappointments in their companions, mutual quarrels and hates. What will it
be to be shut up with such persons for ever?
5. Their distaste for good things, inability to pray, etc., all earnests of the
impossibility of their joining saints and angels in heaven.
Oh, to be filled by the Spirit so as to find heaven begun below!
 220. The Royal Family
Of whom the whole family in heaven and earth is named. Ephesians 3:15
MANY are the weights which drag us toward earth and the cords which bind us
to it.
Among these last our families are not the least.
We need an upward impulse. Oh, that we may find it in the text! There is a
blessed connection between saints below and saints above.
Oh, to feel that we are one family!

I. LET US UNDERSTAND THE LANGUAGE OF THE TEXT.
1. The keyword is "family."
A building sets forth the unity of the builder's design.
A flock, unity of the shepherd's possession.
The title of citizen implies unity of privilege.
The idea of an army displays unity of object and pursuit.
Here we have something closer and more instructive still: "family"
The same Father, and thus unity of relationship.
The same life, and so unity of nature.
The same mutual love growing out of nature and relations.
The same desires, interests, joys, and cares.
The same home for abode, security, and enjoyment.
The same inheritance to be soon possessed.
2. The link word is "whole." "Whole family in heaven and earth." There is but
one family, and it is a whole.
On earth we find a portion of the family—
Sinning and repenting, not yet made perfect.
Suffering and despised, strangers and foreigners among men.
Dying and groaning, because yet in the body.
In heaven, we find another part of the family—
Serving and rejoicing. Sinless and free from all infirmity.
Honoring God and honored by him.
Free from sighing and engrossed in singing.
The militant and the triumphant are one undivided family.
3. The crowning word is "named."
We are named after the Firstborn, even Jesus Christ.
Thus are we all acknowledged to be as truly sons as the Lord Jesus, for the same
name is named on us.
Thus is he greatly honored among us. His name is glorified by each one who
truly bears it.
Thus are we greatly honored in him by bearing so august a name.
Thus are we taught whom to imitate. We must justify the name.
Thus are we forcibly reminded of his great love to us, his great gift to us, his
union with us, and his value of us.

II. LET US CATCH THE SPIRIT OF THE TEXT.
Let us now endeavor to feel and display a family feeling.
1. As members of one family, let us enjoy the things we have in common.
We all have:
The same occupations. It is our meat and drink to serve the Lord, to
bless the brotherhood, and to win souls.
The same delights: communion, assurance, and expectation.
The same love from the Father.
The same justification and acceptance with our God.
The same rights to the throne of grace, angelic ministration, divine
provision, and spiritual illumination.
The same anticipations: growth in grace, perseverance to the end, and
glory at the end.
2. As members of one family, let us be familiar with each other.
3. As members of one family, let us practically help each other.
4. As members of one family, let us lay aside all dividing names, aims, feelings,
ambitions, and beliefs.
5. As members of one family, let us strive for the honor and kingdom of our
Father who is in heaven.
Let us seek out the lost members of the family.
Let us cherish the forgotten members of the family.
Let us strive for the peace and unity of the family.
 221. Measuring the Immeasurable
That he would grant you, according to the riches of his glory, to be strengthened
with might by his Spirit in the inner man; (17) that Christ may dwell in your
hearts by faith; that ye, being rooted and grounded in love, (18) may be able to
comprehend with all saints what is the breadth, and length, and depth, and
height; (19) and to know the love of Christ, which passeth knowledge, that ye
might be filled with all the fulness of God. Ephesians 3:16-19
THE ability to comprehend and measure described in our text was the subject of
the apostle's prayer, and therefore we may be quite sure that it is a most desirable
attainment.
Observe how he prays and how wisely he arranges his petitions.
He would have us measure the immeasurable, but he would first have us made
fit to do so.
We shall make our chief point the fourfold measurement, but we shall note that
which comes before and that which follows after.

I. THE PREVIOUS TRAINING REQUIRED FOR THIS
MEASUREMENT.
1. He would have their spiritual faculties vigorous.
"Your inner man." Understanding, faith, hope, love — all need power
from a divine source.
"Strengthened." Made vigorous, active, healthy, capacious.
"With might." No low degree of force will suffice.
"By his Spirit." The power required is spiritual, holy, heavenly, divine,
actually imparted by the Holy Ghost.
2. He would have the subject always before them: "that Christ may dwell in your
hearts by faith."
"In your hearts." Love must learn to measure Christ's love. It is revealed
to the heart rather than to the head.
"By faith." A carnal man measures by sight, a saint by faith.
"May dwell." He must be ever near that we may learn to measure him.
Communion is the basis of this knowledge.
3. He would have them exercised in the art of measurement: "that ye, being
rooted and grounded in love."
We must love him ourselves if we would measure Christ's love.
We must, by experience of his love, be confirmed in our own love to
him, or we cannot measure his love.
 We must also have a vital grip of Christ. We must be rooted as a tree,
which takes many a hold upon the soil.
We must settle down on his love as our foundation on which we are
grounded, as a building.
We must also show fixedness, certainty, and perseverance in our
character, belief, and aim; for thus only shall we learn.
II. THE MENSURATION ITSELF.
This implies a sense of the reality of the matter.
It includes a coming near to the object of our study.
It indicates an intimate study and a careful survey.
It necessitates a view from all sides of the subject.
The order of the measurement is the usual order of our own growth in grace:
breadth and length before depth and height.

1. The breadth. Immense.
Comprehending all nations: "Preach the gospel to every creature."
Covering hosts of iniquities: "all manner of sin."
Compassing all needs and cares.
Conferring boundless boons for this life and worlds to come.
It were well to sail across this river and survey its broad surface.

2. The length. Eternal.
We wonder that God should love us at all. Let us meditate upon:
Eternal love in the fountain: election and the covenant.
Ceaseless love in the flow: redemption, calling, perseverance.
Endlessless love in endurance: longsuffering, forgiveness, faithfulness,
patience, immutability.
Boundless love, in length exceeding our length of sin, suffering,
backsliding, age, or temptation.
3. The depth. Incomprehensible.
Stoop of divine love, condescending to consider us, to commune with
us, to receive us in love, to bear with our faults, and to take us up from
our low estate.
Stoop of love personified in Christ.
He stoops and becomes incarnate, endures our sorrows, bears our sins,
and suffers our shame and death.
Where is the measure for all this?
Our weakness, meanness, sinfulness, and despair make one factor of the
measurement.
His glory, holiness, greatness, and deity make up the other.

4. The height. Infinite.
As developed in present privilege, as one with Jesus.
As to be revealed in future glory.
As never to be fully comprehended throughout the ages.
III. THE PRACTICAL RESULT OF THIS MENSURATION. "That ye
might be filled with all the fulness of God."
Here are words full of mystery, worthy to be pondered.
Be filled. What great things man can hold!
Filled with God. What exaltation!
Filled with the fullness of God. What must this be?
Filled with all the fullness of God. What more can be imagined?
This love and this fullness will lead to the imitation of Christ's love.
Our love to him will be broad, long, deep, high.
 222. The Head and the Body
The head, even Christ: from whom the whole body fitly joined together and
compacted by that which every joint supplieth, according to the effectual
working in the measure of every part, maketh increase of the body unto the
edifying of itself in love. Ephesians 4:15-16
THE words are as "compacted" as the body itself.
We shall not attempt full or even accurate exposition of the original, but dwell
on the figure of the English text, undoubtedly a scriptural one, and full of
profitable instruction.
Four subjects are brought before us in the text—

I. OUR UNION TO CHRIST. "The head, even Christ."
1. Essential to life. Severed from him, we are dead.
2. Essential to growth. We grow up into him who is the Head.
3. Essential to perfection. What should we be without a Head?
4. Essential to every member. The strongest needs union to the head as much as
the weakest.

II. OUR INDIVIDUALITY. "Every joint"; "every part." Each one must mind
his own office.
1. We must each one personally see to his own vital union with the body and
chiefly with the Head.
2. We must be careful to find and keep our fit position in the body.
3. We must be careful of our personal health for the sake of the whole body, for
one ailing member injures the whole.
4. We must be careful of our growth, for the sake of the whole body.
The most careful self-watch will not be a selfish measure, but a sanitary duty
involved by our relationship to the rest.
III. OUR RELATIONSHIP TO EACH OTHER. "Joined together"; "that
which every joint supplieth."
1. We should in desire and spirit be fitted to work with others. We are to have
joints. How could there be a body without them?
2. We should supply the joint-oil of love when so doing; indeed, each one must
yield his own peculiar influence to the rest.
3. We should aid the compactness of the whole by our own solidity and healthy
firmness in our place.
4. We should perform our service for all. We should guard, guide, support,
nourish, and comfort the rest of the members, as our function may be.

IV. OUR COMPACT UNITY AS A CHURCH. "The body edifying itself in
love."
1. There is but one body of Christ, even as he is the one Head.
2. It is an actual, living union, not a mere professed unity, but a body quickened
by "the effectual working" of God's Spirit in every part.
3. It is a growing corporation. It increases by mutual edification, not by being
puffed up, but by being built up. It grows as the result of its own life, sustained
by suitable food.
4. It is an immortal body. Because the Head lives, the body must live also.
Are we in the body of Christ?
Are we not concerned to see it made perfect?
Are we ministering the supply which the body may fairly expect from us as
members?
 223. True Learning
But ye have not so learned Christ; if so be that ye have heard him, and have
been taught by him, as the truth is in Jesus. Ephesians 4:20-21
THE distinction between the Christian and others: "but ye."
There must be this separation as long as the world is "the world."
The means of this distinction is our discipleship. We have learned Christ and
learned him in a different way from that which satisfies many who profess to
know him.
We have not so learned Christ as to be able to profess his name and yet practice
lasciviousness.
We are converted into learners and are under the tutelage of the Holy Spirit.
How we learn is a test question. Some have learned Christ and yet are not saved;
others have not so learned him but are truly his disciples.
I. OUR LESSON. "Learned Christ."
This learning Christ is—
Much more than learning doctrine, precept, or ceremony.

Much more than knowing about Christ or learning from Christ.
It includes several forms of knowledge—
1. To know him as a personal Christ.
2. To know his nature and to treat him accordingly.
3. To know his offices and how to use them.
4. To know his finished work for God and for us.
5. To know his influence over men and to test it.
6. To know by learning Christ the way to live like him.

II. HOW WE HAVE NOT LEARNED IT.
1. So as to remain as we were before, unchanged and yet at peace.
2. So as to excuse sin because of his atonement.
3. So as to feel a freedom to sin because of pardon.
4. So as even to commit sin in Christ's name.
5. So as to reckon that we cannot conquer sin and so sit down under the
dominion of some constitutional temptation.
6. So as to profess reverence for his name and character and then think little of
the truth, which he reveals.

III. HOW WE HAVE LEARNED IT.
We know the truth and know it in its best light—
1. As directly taught by his own self and by his own Spirit.
2. As distinctly embodied in his life and character.
3. As it relates to him and honors him.
4. Consequently, as it is in him. Truth is in Jesus, indeed and of a truth, for in
him everything is real.
5. Consequently, as it works a total change in us, and makes us like him in
whom truth is embodied.
See, then, that we not only learn of Jesus, but we learn Jesus.
It is not enough to hear him and to be taught by him; we want to know himself.
Knowing him, we know the truth; for it is in him.
 224. Child of Light and Works of Darkness
And have no fellowship with the unfruitful works of darkness, but rather reprove
them. Ephesians 5:11
DIRECTIONS on how to live while here below are very needful. We constantly
come into contact with ungodly men; this is unavoidable. But here we are taught
to avoid such communion with them as would make us partakers in their evil
deeds.
Three truths are incidentally mentioned: evil works are sterile, they are works of
darkness, and they deserve reproof.
We must have no fellowship with them, neither at any time, nor in any manner,
nor in any degree.
I. WHAT IS FORBIDDEN? "Fellowship with works of darkness."
This fellowship may be produced in several ways—
1. By personally committing the sins so described or by joining with others in
bringing them about.
2. By teaching wrong doing, either by plain word or by just inference.
3. By constraining, commanding, or tempting: by threat, request, persuasion,
inducement, compulsion, bribery, or influence.
4. By provoking, through exciting anger, emulation, or discouragement.
5. By neglecting to rebuke: especially by parents and masters misusing their
office and allowing known evils in the family.
6. By counseling and advising, or by guiding by example.
7. By consenting, agreeing, and cooperating. By smiling at an evil attempt, and,
in the rend, partaking in the spoil. Those who join with churches in error come
under this head.
8. By conniving at sin: tolerating, concealing, and making light of it.
9. By commending, countenancing, defending, and excusing the wrong already
done and contending against those who would expose, denounce, and punish it.
II. WHAT IS COMMANDED? "Reprove them:"
"Reprove" in the original is a word of large meaning.
1. Rebuke. Declare the wrong of it, and show your hatred thereof.
2. Convict. As the Holy Spirit reproves the world of sin, so aim at proving the
world guilty by your holy life and bold witness.
3. Convert. This is to be your continual aim with those about you. You are so to
reprove as to win men from ways of evil.
Oh, that we had more of honest and loving reproof of all evil!

III. WHY IT IS COMMANDED TO ME.
It is specially my duty to be clear of other men's sins—
1. As an imitator of God and a dear child (verse 1).
2. As one who is an inheritor of the kingdom of God (verses 5-6).
3. As one who has come out of darkness into marvelous light in the Lord (verse
8).
4. As one who bears fruit, even the fruit of the Spirit, which is in all goodness,
righteousness, and truth (verse 9).
5. As one who would not be associated with that which is either shameful or
foolish (verses. 12, 15).
If our fellowship is with God, we must quit the ways of darkness.

IV. WHAT MAY COME OF OBEDIENCE TO THE COMMAND.
Even if we could see no good result, yet our duty would be plain enough; but
much benefit may result—
1. We shall be clear of complicity with deeds of darkness.
2. We shall be honored in the consciences of the ungodly.
3. We may thus win them to repentance and eternal life.
4. We shall glorify God by our separated walk and by the godly perseverance
with which we adhere to it.
5. We may thus establish others in holy nonconformity to the world.
Let us use the text as a warning to worldly professors.
Let us take it as a directory in our conversation with the ungodly.
 225. The Pattern of Love
Husbands, love your wives, even as Christ also loved the church, and gave
himself for it. Ephesians 5:25
THE love of Christ to his church is the pattern for husbands.
It should be a pure, fervent, constant, self-sacrificing love.
The conduct of Jesus was the best proof of his love: He "loved the church, and
gave himself for it."
Our conduct should be the genuine outcome of our love.
I. HOW CHRIST LOVED HIS CHURCH.
He loved his own church with—
1. A love of choice and special regard.
2. A love of unselfishness. He loved not hers, but her.
3. A love of complacency. He calls her, "Hephzibah, my delight is in her."
4. A love of sympathy. Her interests are his interests.
5. A love of communion. He manifests himself to his chosen bride.
6. A love of unity. A loving, living, lasting union is established.
7. A love of immutable constancy. He loves unto the end.

II. HOW HE PROVED HIS LOVE. "Gave himself for it."
1. He gave himself to his church by leaving heaven and becoming incarnate that
he might assume her nature.
2. He gave himself throughout his life on earth by spending all his strength to
bless his beloved.
3. He gave himself in death, the ransom for his church.
4. He gave himself in his eternal life: rising, ascending, reigning, pleading — all
for the church of his choice.
5. He gave himself in all that he now is as God and man, exalted to the throne,
for the endless benefit of his beloved church.

III. HOW WE SHOULD THINK OF IT.
It is set before us as a love, which should influence our hearts.
We should think of it—
1. In a way of gratitude, wondering more and more at such love.
2. In a way of obedience, as the wife obeys the husband.
3. In a way of reverence, looking up to love so great, so heavenly, so perfect, so
divine.
4. In a way of holiness, rejoicing to be like our holy husband.
5. In a way of love, yielding our whole heart to him.
6. In a way of imitation, loving him and others for his sake.
Let us enter into the love of Jesus, enjoy it in our own hearts, then imitate it in
our families.
 226. Heavenly Shoes
And your feet shod with the preparation of the gospel of peace. Ephesians 6:15
CHRISTIANS are meant to be steadfast, active, moving, progressing, ascending;
hence, their feet are carefully provided for.
They are feeble in themselves and need protection. Their road also is rough, and
hence they need the shoes which grace provides.

I. LET US EXAMINE THE SHOES.
1. They come from a blessed maker, one who is skillful in all arts and knows by
experience what is wanted, since he has himself journeyed through life's
roughest ways.
2. They are made of excellent material: "the preparation of the gospel of peace;"
well-seasoned, soft in wear, lasting long.
Peace with God as to the past, the future, the present.
Peace of full submission to the divine mind and will.
Peace with the word and all its teachings.
Peace with one's inner self, conscience, tears, desires.
Peace with brethren in the church and the family.
Peace with all mankind: "As much as lieth in you, live peaceably with
all men" (Rom. 12:18).
3. They are such as none can make except the Lord, who both sends the gospel
and prepares the peace.
4. They are such shoes as Jesus wore and all the saints.
5. They are such as will never wear out. They are old, yet ever new. We may
wear them at all ages and in all places.

II. LET US TRY THEM ON. Observe with delight—
l. Their perfect fitness. They are made to suit each one of us.
2. Their excellent foothold. We can tread with holy boldness upon our high
places with these shoes.
3. Their marching powers for daily duty. No one grows weary or footsore when
he is thus shod.
4. Their wonderful protection against trials by the way. "Thou shalt tread on the
lion and adder" (Ps. 91:13).
5. Their pleasantness of wear, giving rest to the whole man.
6. Their adaptation for hard work, climbing, and ploughing.
7. Their endurance of fire and water (Isa. 43:2). By peace of mind, we learn to
pass through every form of trial.
8. Their fighting qualities. They are really a part of "the whole armour of God."
(See the chapter in which the text is found.)

III. LET US LOOK AT THE BAREFOOTED AROUND US.
The sinner is unshod, yet he kicks against the pricks. How can he hope
to fulfill the heavenly pilgrimage?
The professor is slipshod or else he wears tight shoes. His fine slippers
will soon be worn out. He loves not the gospel, knows not its peace,
seeks not its preparation.
The gospel alone supplies a fit shoe for all feet.
To the gospel, let us fly at once. Come, poor shoeless beggar!

 227. Joy a Duty
Rejoice in the Lord alway: and again I say, Rejoice. Philippians 4:4
JOY drives out discord. See how our text follows as a remedy upon a case of
disagreement in the church (verses 1-2).
Joy helps against the trials of life. Hence, it is mentioned as a preparation for the
rest of faith, which is prescribed in verse 6.
I. THE GRACE COMMANDED. "Rejoice."
1. It is delightful. Our soul's jubilee has come when joy enters.
2. It is demonstrative. It is more than peace; it sparkles, shines, sings. Why
should it not? Joy is a bird. Let it fly in the open heavens, and let its music be
heard of all men.
3. It is stimulating and urges its possessor to brave deeds.
4. It is influential for good. Sinners are attracted to Jesus by the joy of saints.
More flies are caught with a spoonful of honey than with a barrel of vinegar.
5. It is contagious. Others are gladdened by our rejoicing.
6. It is commanded. It is not left optional, but made imperative.
We are as much commanded to rejoice as to keep the Sabbath.
It is commanded because joy makes us like God.
It is commanded because it is for our profit.
It is commanded because it is good for others.
II. THE JOY DISCRIMINATED. "In the Lord."
1. As to sphere: "in the Lord." This is that sacred circle wherein a Christian's life
should be always spent.
2. As to object: "in the Lord."
We should rejoice in the Lord God, Father, Son, and Spirit. We should rejoice in
the Lord Jesus, dead, risen, etc.
Not in temporals, personal, political, or pecuniary.
Nor in special privileges, which involve greater responsibility.
Nor even in religious successes. "In this rejoice not, that the devils are
subject unto you through my word, but rather rejoice that your names
are written in heaven" (Luke 10:20).
Nor in self and its doings (Phil. 3:3).
III. THE TIME APPOINTED. "Always."
1. When you cannot rejoice in any other, rejoice in God.
2. When you can rejoice in other things, sanctify all with joy in God.
3. When you have not before rejoiced, begin at once.
4. When you have long rejoiced, do not cease for a moment.
5. When others are with you, lead them in this direction.
6. When you are alone, enjoy to the full this rejoicing.

IV. THE EMPHASIS LAID ON THE COMMAND. "Again I say, Rejoice."
Paul repeats his exhortation—
1. To show his love to them. He is intensely anxious that they should share his
joy.
2. To suggest the difficulty of continual joy. He twice commands, because we
are slow to obey.
3. To assert the possibility of it. After second thoughts, he feels that he may fitly
repeat the exhortation.
4. To impress the importance of the duty. Whatever else you forget, remember
this: Be sure to rejoice.
5. To allow of special personal testimony. "Again I say, Rejoice." Paul rejoiced.
He was habitually a happy man. This epistle to the Philippians is peculiarly
joyous.
Let us look it through. The apostle is joyful throughout—
He sweetens prayer with joy (1:4).
He rejoices that Christ is preached (1:18).
He wished to live to gladden the church (1:25).
To see the members like-minded was his joy (2:2).
It was his joy that he should not run in vain (2:16).
His farewell to them was, "Rejoice in the Lord" (3:1).
He speaks of those who rejoice in Christ Jesus (3:3).
He calls his converts his joy and crown (4:1).
He expresses his joy in their kindness (4:4, 10, 18).
To all our friends, let us use this as a blessing: "Rejoice in the Lord."
This is only a choicer way of saying, Be happy; fare-you-well.
Fare ye well, and if for ever,
Still forever fare ye well.
 228. Christ the Creator
For by him were all things created, that are in heaven, and that are in earth,
visible and invisible, whether they be thrones, or dominions, or principalities, or
powers: all things were created by him, and for him. Colossians 1:16
ANY theme which exalts the Savior is precious to the saints.
This is one in which the preacher cannot hope to do more than to show how
vastly his theme is above him.
All things were created by God and for him, yet by Jesus and for him, because
he is truly God and one with the Father.

I. CONSIDER THE STATEMENT ITSELF.
1. Heaven itself was created by and for Christ Jesus.
There is such a place as well as such a state, and of that place Jesus is
the center. Enoch and Elijah in their bodies are there, Jesus as man is
there, and there all his people will be. God, as a pure Spirit, needed no
such place, nor angels, for everywhere they would see God.
It was created for Jesus and for the people whom he will bring there to
be one forever with himself.
It exists by Jesus and for Jesus.
Everything in heaven prepared by Jesus. He is the designer of it.
Everything in heaven reflects Jesus. He is the soul of it.
Everything in heaven praises Jesus. He is the King of it.
2. The angels. All their ranks were made by him and for him.
To worship him and glorify him with their adoration.
To rejoice with him and in him, as they do when sinners repent.
To guard Christ's people in life and bring them to him in death.
To carry out his purposes of judgment, as with Pharaoh, etc.
To achieve his purposes of deliverance, as Peter from prison.
3. This world was made by him to be:
A place for him to live and die upon.
A stage for his people to live and act upon.
A province to be fully restored to his dominion.
A new world in the ages to come to bless other worlds, if such there be,
and to display forever the glories of Jesus.
4. All the lower creatures are for Jesus. "And that are in earth."
They are needful to man and so to our Lord's system of grace.
They are illustrations of Christ's wisdom, power, and goodness.
 They are to be treated kindly for his sake.
5. Men were created by and for Christ.
That he might display a special phase of power and skill, in creating
spiritual beings embodied in material forms.
That he might become himself one of them.
That he might himself be the head of a remarkable order of beings who
know both good and evil, are children of God, are bound to God by ties
of gratitude, and are one with his Son.
That for these he might die to save them, and to make them his
companions, friends, and worshippers forever.
That human thrones, even when occupied by wicked men, might be
made to subserve his purpose by restraint or by overruling.
II. REVIEW THE REFLECTIONS HENCE ARISING.
1. Jesus, then, is God. "By him were all things created."
2. Jesus is the clue of the universe, its center and explanation. All things are to
be seen in the light of the cross, and all things reflect light on the cross. For him
all things exist.
3. To live to Jesus, then, is to find out the true object of our being and to be in
accord with all creation.
4. Not living to Jesus, we can have no blessing.
5. We can only live for him as we live by him, for so all things do.
6. It is clear that he must triumph. All is going well. If we look at history from
his throne, all things are "for him." "He must reign." Let us comfort one another
with these words.
What an honor to be the smallest page in the retinue of such a prince!
 229. As and So
As ye have therefore received Christ Jesus the Lord, so walk ye in him.
Colossians 2:6
THERE is great safety in going back to first principles.
To make sure of being in the right way, it is good to look back at the entrance
gate. Well begun is half done.
The text is addressed, not to the ungodly, nor to strangers, but to those who
"have received Christ Jesus the Lord." They have commenced well; let them go
on as they have begun.
For the spiritual good and establishment of such in the faith, the apostle longs,
and to this end he gives the exhortation.

I. NOTICE IN THE TEXT THE FACT STATED. Sincere believers have in
very deed "received Christ Jesus the Lord."
This is the old gospel word. Here is no evolution from within, but a gift from
without, heartily accepted by the soul.
This is free-grace language: "received," not earned or purchased.
It is not said that they received Christ's words, though that is true, for they prize
every precept and doctrine, but they received Christ.
Carefully observe—
The personality of him whom they received, "Christ Jesus the Lord": his person,
his godhead, his humanity, himself.
They—
Received him into their knowledge.
Received him into their understanding.
Received him into their affections.
Received him into their trust.
Received him as their life at their new birth. When they received him, he
gave them power to become the sons of God.
2. The threefold character in which they received him.
The words of the text, "Christ Jesus the Lord," indicate this.
They received him—
As Christ, anointed and commissioned of God.
As Jesus, the Savior, to redeem and sanctify them.
As the Lord, to reign and rule over them with undivided sway.
3. The looking away from self in this saving act of reception.
 It is not said, as ye have fought for Jesus and won him, or studied the truth

and discovered Christ Jesus, but, as ye have "received" him. This strips us
of everything like boasting, for all we do is receive.
4. The blessed certainty of the experience of those to whom Paul wrote, "As ye
have received Christ Jesus the Lord." They had really received Jesus; they had
found the blessing to be real: no doubt remained as to their possession of it.
II. NOTICE, NEXT, THE COUNSEL GIVEN. "So walk ye in him."
There are four things suggested by that word "walk."
1. Life. Vitally enjoy the Lord Jesus.
2. Continuance. Remain in Christ. Make him your constant place of daily
movement and occupation.
3. Activity. Busy yourselves, but not with a new way of salvation. Work for
Jesus, with him, and in obedience to him.
4. Progress. Advance, but ever let your most advanced thought remain in him.

III. NOTICE, LASTLY, THE MODEL WHICH IS PRESENTED TO US.
We are to walk in Christ Jesus the Lord "as we received him."
And how was that?
1. We received him gratefully. How we blessed his name for regarding our low
estate!
2. We received him humbly. We had no claim to his grace, and we confessed
this and were lowly.
3. We received him joyfully. Our first joy was bright as the dew of the morning.
Have we lost it?
4. We received him effectually. We brought forth many spiritual fruits and
abounded in life, faith, love, and every grace.
5. We received him unreservedly. We made no conditions with him, and we
reserved nothing for the flesh.
Thus, we should continue to walk in him, evermore in our daily life excelling in
all these points.
Alas, some have never received Jesus!
Our closing words must be addressed to such.
If you will not receive Jesus, you refuse mercy here and heaven hereafter.
What! will you not receive so great a boon?
 230. Christ Is All
Where there is neither Greek nor Jew, circumcision nor uncircumcision,
Barbarian, Scythian, bond nor free: but Christ is all, and in all. Colossians 3:11
THERE are two worlds, the old and the new.
These are peopled by two sorts of manhood: the old man, and the new man,
concerning whom, see verses 9 and 10.
In the first are many things, which are not in the second.
In the second are many things, which are not in the first.
Our text tells us what there is not and what there is in the new man.
Let us begin by asking whether the hearer knows where he is; for the text turns
on that word "where."

I. WHAT THERE IS NOT IN THE NEW.
When we come to be renewed after the image of him that created us, we find an
obliteration of:
1. National distinctions: "Where there is neither Greek nor Jew."
Jesus is a man. In the broadest sense, he is neither Jew nor Gentile. We
see in him no restrictive nationality. Our own peculiar nationality sinks
before union with him.
Jesus is now our nationality, our charter, and our fatherland.
Jesus is our hero, legislator, ancestor, leader.
Jesus gives us laws, customs, history, genealogy, prestige, privilege,
reliance, power, heritage, conquest.
Jesus furnishes us with a new patriotism, loyalty, and clanship, which
we may safely indulge to the utmost.
2. Ceremonial distinctions: "There is neither circumcision nor uncircumcision."
The typical separation is removed.
The separating rite is abolished, and the peculiar privilege of a nation
born after the flesh is gone with it.
Those who were reckoned far off are brought near.
Both Jew and Gentile are united in one body by the cross.
3. Social distinctions: "There is neither bond nor free."
We are enabled through divine grace to see that—
These distinctions are transient.
These distinctions are superficial.
These distinctions are of small value.
These distinctions are nonexistent in the spiritual realm.
What a blessed blending of all men in one body is brought about by our Lord
Jesus! Let us all work in the direction of unity.

II. WHAT THERE IS IN THE NEW.
"Christ is all and in all," and that in many senses.
1. Christ is all our culture. In him we emulate and excel the "Greek."
2. Christ is all our revelation. We glory in him even as the "Jew" gloried in
receiving the oracles of God.
3. Christ is all our ritual. We have no "circumcision," neither have we seven
sacraments nor a heap of carnal ordinances; he is far more than these. All
Scriptural ordinances are of him.
4. Christ is all our simplicity. We place no confidence in the bare Puritanism
which may be called "uncircumcision."
5. Christ is all our natural traditions. He is more to us than the freshest ideas
which cross the mind of the "Barbarian."
6. Christ is all our unconquerableness and liberty. The "Scythian" had not such
boundless independence as we find in him.
7. Christ is all as our Master, if we be "bond." Happy servitude of which he is
the Head!
8. Christ is our Magna Charta, yea, our liberty itself if we be "free."
In closing, we will use the words "Christ is all and in all" as our text for
application to ourselves. It furnishes a test question for us.
Is Christ so great with us that he is our all?
Is Christ so broadly and fully with us that he is all in our all?
Is he, then, all in our trust, our hope, our assurance, our joy, our aim, our
strength, our wisdom — in a word, "all in all"?
If so, are we living in all for him?
Are we doing all for him, because he is all to us?
 231. A Happy Minister's Meeting
For this cause also thank we God without ceasing, because, when ye received
the word of God which ye heard of us, ye received it not as the word of men, but
as it is in truth, the word of God, which effectually worketh also in you that
believe. For ye, brethren, became followers of the churches of God, which in
Judea are in Christ Jesus: for ye also have suffered like things of your own
countrymen, even as they have of the Jews. 1 Thessalonians 2:13-14
PAUL unbosoms his heart to the loving church at Thessalonica.
He knew what it was to be worried by the Corinthians and the Galatians, but he
found rest when thinking of the Thessalonians.
The most tried ministers have some bright spots.
In setting forth his joyful memories of Thessalonica, Paul gives us a sight of
three things:
I. MINISTERS GIVING THANKS. "We also thank God."
Ministers are not always groaning and weeping, though they often do so.
They have their times of thanksgiving, as in Paul's case.
1. This followed upon sore travail (see verse 9). Only as we sow in tears do we
reap in joy.
2. This was backed by holy living. Dwell upon each point in verses 10 and 11.
Unholy ministers will have scant cause for joy.
3. It prevented all self-laudation. They thanked God, and this is the opposite of
glorifying self.
4. It was of a social character." We thank God": Paul, Silas, and Timothy. We
hold a fraternal meeting of joy when God blesses us among our beloved people.
5. It was of an abiding character: "without ceasing." We can never cease praising
the Lord for his goodness in saving souls.
6. It cheered them for further service. They wished, according to verse 17, to
visit the friends again, and further benefit them.
What a mercy for us all when God's servants are glad about us!
Their joy is in our salvation.

II. HEARERS RECEIVING THE WORD. "Ye received the word of God."
Not all receive it. How badly do some treat the gospel! Not all receive it as did
the Thessalonians, for—
1. They received the word of God. They heard it calmly, attended to it candidly,
considered it carefully.
2. They received the word of God with a hearty welcome. They accepted it by
faith with personal confidence and joy.
3. They did not receive the word of man. It is well to keep the doors locked in
that direction. We cannot receive everything. Let us reject merely human
teaching and leave the more room in our minds for the Lord's word.
4. They did not receive the gospel as the word of men. Their faith was not based
on the clever, eloquent, logical, dogmatical, or affectionate way in which it was
preached.
5. They received it as God's revealed word and therefore received it—
With reverence of its divine character.
With assurance of its infallibility.
With obedience to its authority.
With experience of its sacred power.
6. They received it so that it effectually worked in them. It was practical,
efficient, and manifestly operative upon their lives and characters.

III. CONVERTS EXHIBITING THE FAMILY LIKENESS.
1. They were like Judean Christians, the best of them, in faith, in experience, in
afflictions.
2. Yet many of them as heathen began at a great disadvantage.
3. They had never seen the church of God in Judea and were no copyists; yet
they came to be facsimiles of them.
4. This is a singular confirmation of the divine character of the work.
The same Lord works in all believers. In the main, the same experience
occurs in all the saints, even though they may never have seen each
other.
This similarity of all regenerated men furnishes a valuable set of
experimental evidences of the divine origin of conversion.
Let us not be daunted by opposition, for at Thessalonica Paul was persecuted and
yet triumphant.
Let us rejoice in the effects of the word everywhere.
 232. Weariness in Well-doing
But ye, brethren, be not weary in well doing. 2 Thessalonians 3:13
READ the two previous verses, and mark the apostle's censure of those who are
busy-bodies, "working not at all."
A church should be like a hive of working bees.
There should be order, and there will be order where all are at work. The apostle
condemns disorder in verse 11.
There should be quietness, and work promotes it (verse 12).
There should be honesty, and work fosters it.
The danger is, lest we first tire of work, and then fancy that we have done
enough, are discharged from service by our superior importance, or by our
subscribing to pay a substitute. While any strength remains, we may not cease
from personal work for Jesus.
Moreover, some will come in who are not busy bees but busybodies. They do
not work for their own bread, but are surprisingly eager to eat that of others.
These soon cause disturbance and desolation, but they know nothing of "well
doing."
The apostle endeavors to cure this disease, and therefore gives—

I. A SUMMARY OF CHRISTIAN LIFE. He calls it "well doing."
1. Religious work is well doing. Preaching, teaching, writing books and letters,
temperance meetings, Bible classes, tract distributing, personal conversation,
private prayer, praise.
2. Charitable work is "well doing." The poor, the widow and the fatherless, the
ignorant, the sick, the fallen, and the desponding are to be looked after with
tender care.
3. Common labor is "well doing."
This will be seen to be the point in the text, if we read the previous verses. Well-
doing takes many forms: among the rest—
Support of family by the husband.
Management of house by the wife.
Assistance in housework by daughters.
Diligence in his trade by the young man.
Study of his books by the child at school.
Faithful service by domestics in the home.
Honest toil by the day laborer.
4. Certain labor is "well doing" in all these senses, since it is common labor used
for charitable and religious ends.
Support of aged persons by those who work for them.
Watching over infirm or sick relatives.
Bringing up children in the fear of the Lord.
Work done in connection with the church of God to enable others to
preach the gospel in comfort.
Everything is "well doing" which is done from a sense of duty with dependence
upon God and faith in his word, out of love to Christ, in good will to other
workers, with prayer for direction, acceptance, and blessing.
Common actions become holy, and drudgery grows divine when the motive is
pure and high.
We now think it will be wise to gather from the epistle—

II. A WARNING AS TO CAUSES OF WEARINESS IN WELL DOING.
1. Unworthy receivers of charity weary generous workers (verse 10).
2. Idle examples tempt the industrious to idleness (verse 11).
3. Busybodies and disorderly persons in the church hinder many from their
diligent service (verses 11-12).
4. Troublers, such as "unreasonable and wicked men," dispirit those who would
serve the Lord (verse 2).
5. Our own flesh is apt to crave ease and shun difficulties.
We can make too much of works, and it is equally easy to have too few of them.
Let us watch against weariness.
Let us now conclude with—

III. AN ARGUMENT AGAINST WEARINESS IN WELL DOING. "But ye,
brethren, be not weary in well doing."
1. Lose not what you have already wrought.
2. Consider what self-denial others practice for inferior things: soldiers,
wrestlers, rowers in boat races, etc.
3. Remember that the eye of God is upon you, his hand with you, his smile on
you, his command over you.
4. Reflect upon the grandeur of the service in itself as done unto the Lord and to
his glorious cause.
5. Think upon the sublime lives of those who have preceded you in this heavenly
service.
6. Fix your eye on Jesus and what he endured.
7. Behold the recompense of reward: the crown, the palm.
If others tire and faint, don't be weary.
If others meanly loaf upon their fellows, be it yours rather to give than to
receive.
If others break the peace of the church, be it yours to maintain it by diligent
service and so to enjoy the blessing of verse 16.
 233. The Faithful Saving
This is a faithful saying, and worthy of all acceptation, that Christ Jesus came
into the world to save sinners; of whom I am chief. 1 Timothy 1:15
PAUL had described his ordination in verse 12.
He then went on to speak of the grace manifested in the call of such a person to
the ministry (verse 13), and of the further grace by which he was sustained in
that ministry. Incidentally, he was led to mention the message of his ministry.
We may profitably use the text on this occasion.
I. HOW WE PREACH THE GOSPEL.
l. As a certainty. It is a "faithful saying." We do not doubt the truth of our
message, or how could we expect you to believe it? We believe and are sure
because:
It is a revelation of God.
It is attested by miracles.
It bears its witness within itself.
It has proved its power upon our hearts.
2. As an everyday truth. It is to us a "saying" or proverb.
The gospel affects us at home, in business, in sickness, in health, in life, in youth
and age, in death.
3. As having a common bearing, therefore, a "saying" to be heard by all kinds of
people, especially the most sinful.
All have sinned and need a Savior.
All who believe in Jesus have a Savior.
All believers show by their lives that Jesus has saved them.
4. As claiming your attention. "Worthy of all acceptation."
You must believe it to be true.
You must appropriate it to yourself.
You ought to do so, for it is worthy of your acceptance.
II. WHAT GOSPEL DO WE PREACH?
1. The gospel of a person: "Christ Jesus."
He is the Anointed of God: "Christ."
He is the Savior of men: "Jesus."
He is God and man in one person.
He died and yet he lives for ever.
2. The gospel of divine visitation. Jesus came into the world:
By his birth as a man.
 By his mingling with men.
By his bearing our sorrows and our sins for us.
3. The gospel for sinners:
For such Jesus lived and labored.
For such he died and made atonement.
For such he has sent the gospel of pardon.
For such he pleads in heaven.
4. The gospel of a finished work.
He finished the work of salvation before he left the world.
That work continues complete to this day.
He is ready to apply it to all who come to him.
5. The gospel of effectual deliverance. "To save sinners."
Not to half save them.
Nor to make them salvable.
Nor help them to save themselves.
Nor to save them as righteous.
But to save them wholly and effectually from their sins.
III. WHY DO WE PREACH IT?
l. Because we have been saved by it.
2. Because we are now in sympathy with Jesus and wish to save sinners, even
the chief of them.
3. Because we believe it will be a blessing to all of you who hear it. If you are
saved by it, you will be happy, and so shall we.
4. Because we cannot help it, for an inward impulse compels us to tell of the
miracle of mercy wrought upon us.
Will you not believe a saying so sure? Will you not accept a truth so gladsome?
Will you not come to a Savior so suitable?
 234. Paul's Conversion a Pattern
Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew
forth all longsuffering, for a pattern to them which should hereafter believe on
him to life everlasting. I Timothy 1:16
THE notion is common that Paul's conversion was something uncommon and
not at ail to be expected in the usual order of things.
The text flatly contradicts such a supposition: the very reason for his salvation
was that he might be a type of other conversions.
I. IN THE CONVERSION OF PAUL, THE LORD HAD AN EYE TO
OTHERS.
The fact of his conversion and the mode of it:
1. Would tend to interest and convince other Pharisees and Jews.
2. Would be used by himself in his preaching as an argument to convert and
encourage others.
3. Would encourage Paul as a preacher to hope for others.
4. Would become a powerful argument with him for seeking others.
5. Would, long after Paul's death, remain on record to be the means of bringing
many to Jesus.
We are each one saved with an eye to others.
For whose sake are you saved?
Are you making the fullest use of your conversion to this end?

II. IN HIS ENTIRE LIFE, PAUL SPEAKS TO OTHERS.
He was foremost in sin and also in grace, and thus his life speaks to the extremes
on each side.
1. In sin. His conversion proves that Jesus receives great sinners.
He was a blasphemer, a persecutor, and injurious.
He went as far as he could in hatred to Christ and his people.
Yet, the grace of God changed him and forgave him.
2. In grace. He proved the power of God to sanctify and preserve.
He was faithful in ministry, clear in knowledge, fervent in spirit, patient
in suffering, diligent in service.
And all this notwithstanding what he once was.
The foremost in sin may be saved, and so none are shut out.
These should be and may be foremost in faith and love when saved.

III. IN HIS WHOLE CASE, HE PRESENTS A PICTURE OF OTHERS.
1. As to God's long-suffering to him. In his case:
Long-suffering was carried to its highest pitch.
Long-suffering was so great that all the patience of God seemed to be
revealed in his one instance.
Long-suffering was concentrated. All the long-suffering that has ever
been seen or ever will be seen in others met in him.
Long-suffering which displayed itself in many ways, so as—
To let him live when persecuting saints.
To allow him the possibility of pardon.
To call him effectually by grace.
To give him fullness of personal blessing.
To put him into the ministry and send him to the Gentiles.
To keep and support him even unto the end.
2. As to the mode of his conversion.
He was saved remarkably, but others will be seen to be saved in like manner if
we look below the surface of things:
Saved without previous preparation on his own part.
Saved at once out of darkness and death.
Saved by divine power alone.
Saved by faith wrought in him by God's own Spirit.
Saved distinctly and beyond all doubt.
Are we not also saved in precisely the same way?
It is possible for us to realize in ourselves a full parallel with Paul—
There is a sad resemblance in our sin.
There is a similarity in the divine long-suffering towards us.
There is a likeness in some degree in the revelation, for the Lord Jesus
asks us from heaven, "Why persecutest thou me?"
Shall there not be a similarity also in the faith?
Will we not ask, "Who art thou, Lord?" and "What wilt thou have me to
do?"
 235. Our Gospel
For the which cause I also suffer these things: nevertheless I am not ashamed:
for I know whom I have believed, and am persuaded that he is able to keep that
which I have committed unto him against that day. 2 Timothy 1:12
PAUL, much buffeted and persecuted, is sustained by faith and by a sense of
personal security in Christ Jesus.
The meaning, which may be in the text: The gospel deposited with Paul the Lord
Jesus was able to keep until the judgment. This is well worthy of being
explained. The gospel is safe in the care of Jesus.
Paul felt great comfort as the result of committing his soul to Jesus.
Let us consider:

I. WHAT HE HAD DONE.
Feeling the value of his soul, knowing its danger, conscious of his own
weakness, believing in the grace and power of the Lord Jesus, he had placed his
soul in his hands.
1. His soul's case was there for Jesus to heal him as a Physician.
2. His soul's calls were there to be supplied by Jesus as a Shepherd.
3. His soul's course was there to be directed by Jesus as a Pilot.
4. His soul's cause was there to be pleaded by Jesus as an Advocate.
5. His soul's care was there to be guarded by Jesus as a Protector.
He had committed his soul to Jesus by an act of faith, which act he persevered in
continually.
II. WHAT HE KNEW. "I know whom I have believed."
He speaks not of believing in him, but of believing him: a personal faith in a
personal Savior. This trusted one he knew.
1. He knew the Lord Jesus by his personal meeting with him on the road to
Damascus and at other times.
2. By what he had read and heard concerning him and made his own by
meditation thereon.
3. By communion with him. This way is open to all the saints.
4. By experience, through which he had tried and proved his love and
faithfulness. He had received a practical education, by which he was made to
know his Lord by entering into the fellowship of his sufferings and death.
Have we this personal acquaintance with the Lord? If so, we shall gladly commit
our all to him.

III. WHAT HE WAS SURE OF. "That he is able to keep."
His assurance was reasonable and deliberate; hence he says, "I am persuaded."
Our apostle was persuaded of:
1. The ability of Jesus to keep all souls committed to him.
He is divine and therefore omnipotent to save.
His work is finished, so that he meets all the demands of the law.
His wisdom is perfect, so that he will ward off all dangers.
His plea is constant and ever prevails to preserve his own.
2. The ability of Jesus to keep Paul's own soul.
3. The ability of Jesus to keep his soul under the heavy trials which were then
pressing upon him. "I suffer... I am not ashamed, for I am persuaded that he is
able to keep."
4. The ability of Jesus to keep his soul even to the close of all things: "against
that day."
Of this Paul was persuaded. Be this our persuasion.
Many would persuade us to the contrary; but we know, and are not therefore to
be persuaded into a doubt upon the matter.

IV. WHAT, THEREFORE, HE WAS.
1. Very cheerful. He had all the tone and air of a thoroughly happy man.
2. Very confident. Though a prisoner, he says, "I am not ashamed." Neither of
his condition, nor of the cause of Christ, nor of the cross, was he ashamed.
3. Very thankful. He gladly praised the Lord in whom he trusted. The text is a
confession of faith or a form of adoration.
Let us seek more knowledge of our Lord as the Keeper of our souls.
Let us be of that brave persuasion which trusts and is not afraid.
 236. Mercy In The Day of Judgment
The Lord grant unto him that he may find mercy of the Lord in that day. 2
Timothy 1:18
THE best method of showing our gratitude to some men for their kindness
would be to pray for them. Even the best of men will be the better for our
prayers.
Paul had already prayed for the household of Onesiphorus, and now he
concludes by a specially hearty prayer for the good man himself. The repetition
of the word "Lord" makes the prayer peculiarly solemn.
Onesiphorus had remembered Paul in his day of peril, and Paul begs the Lord to
give him a gracious return in the day of judgment.
Yet the utmost he can ask even for so excellent a man is mercy. Even the
merciful need mercy; and it is their benediction from the Lord himself that "they
shall obtain mercy."
Let us consider this prayer under three heads—

I. "THAT DAY."
"That day": It is not specifically described, because well-known and much
thought of among Christians. Do we sufficiently think of that day? If so, we shall
feel our great need to find mercy of the Lord when it comes.
Its date is not given. It would but gratify curiosity.
Its length is not specified. Will it be a common day? It will be long
enough for the deliberate judgment of all men.
Its coming will be solemnly proclaimed. We shall know it. Ushered in
with pomp of angels and sound of trumpet, none will be ignorant of it.
Its glory: the revelation of Jesus from heaven upon the throne of
judgment. This will make it most memorable.
Its event: the assembly of quick and dead and the last assize.
Its character: excitement of joy or terror. It will be the day of days, for
which all other days were made.
Its personal interest to each one of us will be paramount.
Its revealings of secrets of thought, word, deed for good or for evil will
be most astounding.
Its decisions will be strictly just, indisputable, unchangeable.
It will be the last day, and henceforth the state of men will be fixed for
joy or woe.
How much we shall need mercy in the judgment! Every thought connected with
it makes us feel this. Let us pray about it.

II. THE MERCY.
All will need it. Assuredly we shall need it ourselves.
To arouse us, let us think of those who will find no mercy of the Lord in that day
—
Those who had no mercy on others.
Those who lived and died impenitent.
Those who neglected salvation. How shall they escape?
Those who said they needed no mercy: the self-righteous.
Those who sought no mercy: procrastinators and the indifferent.
Those who scoffed at Christ and refused the gospel.
Those who sold their Lord, and apostatized from him.
Those who made a false and hypocritical profession.
III. TO-DAY.
Our address at this moment is to those for whom we would specially breathe the
prayer of the text.
The prospect of judgment for preacher and hearers leads us at once to pray for
you and at the same time to urge you to seek the Lord while he may be found.
We would not have you despair as to the future but hope to find mercy in the
present that you may find it in "that day."
Remember that now is the accepted time, for—
You are not yet standing at the judgment bar.
You are yet where prayer is heard.
You are where faith will save all who exercise it towards Christ.
You are where the Spirit strives.
You are where sin may be forgiven at once and forever.
You are where grace reigns, even though sin abounds.
Today is the day of grace; tomorrow may be a day of another sort, for you at
least and possibly for all mankind. The Judge is at the door.
Seek mercy immediately, that mercy may be yours forever.
 237. The Word of God Unbound
Wherein I suffer trouble, as an evil-doer, even unto bonds; but the word of God
is not bound. 2 Timothy 2:9
THE resurrection of Christ was Paul's sheet-anchor. Enlarge upon verse 8,
wherein he mentions it as the essence of the gospel.
He himself is suffering and bound, but he is not without comfort. His great joy is
that the word of God is not bound.
I. IN WHAT SENSES THIS IS TRUE.
"The Word of God is not bound"—
1. So that it cannot be made known.
The ministers who preach it may be imprisoned, but not the word.
The book which contains it may be burned, but the truth abides.
The doctrine may become almost extinct as to open testimony, and yet it
will revive.
2. So that it cannot reach the heart.
It will not be hindered of its divine purpose:
Through the obduracy of the sinner, for grace is omnipotent.
Through absence of the means. The Holy Spirit can reach the conscience
without the hearing or reading of the word.
Through actual derision of it. Even the scoffer and skeptic can yet be
convinced and converted.
3. So that it cannot comfort the soul.
Conviction of sin will not hinder consolation when faith is given.
Constitutional despondency will give way before the light of the word.
Confirmed despair shall be overcome, even as Samson snapped the
cords wherewith he had been bound.
4. So that it cannot be fulfilled.
Providence will carry out the promise to the individual.
Providence will perform the threat to the rebellious.
Providence will achieve the prophecies of the millennial future.
5. So that it cannot prevail over error.
Infidelity, ritualism, popery, fanaticism shall not bind the gospel so as to retain
their mischievous power over men. The gospel must and will accomplish the
purposes of God.
II. FOR WHAT REASONS THIS IS TRUE.
The word of God cannot be bound since:
1. It is the voice of the Almighty.
2. It is attended by the energetic working of the Holy Ghost.
3. It is so needful to men. As men will have bread, and you cannot keep it from
them, so must they have the truth. The gospel is in such demand that there must
be free trade in it.
4. It is in itself a free and unbound thing, the very essence of liberty.
5. It creates such enthusiasm in the hearts wherein it dwells, that men must
declare it abroad. It must be free.
III. WHAT OTHER FACTS ARE PARALLEL WITH THIS?
As the binding of Paul was not the binding of the word of God, so:
The death of ministers is not the death of the gospel.
The feebleness of workers is not its feebleness.
The bondage of the preacher's mind is not its bondage.
The coldness of men is not its coldness.
The falsehood of hypocrites does not falsify it.
The spiritual ruin of sinners is not the defeat of the gospel.
The rejection of it by unbelievers is not its overthrow.
Rejoice, that the word of the Lord has free course.
Arouse yourselves to work with it and by it.
Accept its free power, and be yourself free at once.
 238. Gospel Jewelry
That they may adorn the doctrine of God our Saviour in all things. Titus 2: 10
THE apostle greatly values the doctrine of the gospel, or he would not care so
much to have it adorned.
The apostle highly esteems the practical part of religion; hence he regards it as
the beauty and ornament of the gospel. What a wide range of practical
instruction we find in this short letter! With what holy ingenuity is this
interwoven with the doctrine!
We are bidden to obey the precept that we may adorn the doctrine.
We have in our text—

I. A NAME OF ADORNMENT FOR THE GOSPEL. "The doctrine of God
our Saviour."
1. It sets forth its greatness: "doctrine of God."
Our fall, ruin, sin, and punishment were great.
Our salvation and redemption are great.
Our safety, happiness, and hopes are great.
2. It sets forth its certainty. It is "of God."
It comes by revelation of God.
It is guaranteed by the fidelity of God.
It is as immutable as God himself.
3. It sets forth its relation to Christ Jesus: "of God our Saviour."
He is the author of it.
He is the substance of it.
He is the proclaimer of it.
He is the object of it. The gospel glorifies Jesus.
4. It sets forth its authority.
The whole system of revealed truth is of God.
The Savior himself is God, and hence he must be accepted.
The gospel itself is divine. God mind is embodied in the doctrine of the
Lord Jesus and to reject it is to reject God.
Let us believe, honor, defend, and propagate this "doctrine of God our Saviour."
What else is so worthy of our love and zeal?

II. A METHOD OF ADORNMENT FOR THE GOSPEL.
This is a remarkable verse. Observe—
1. The persons who are to adorn the gospel.
 In Paul's day, bond servants or slaves.
In our day, poor servants of the humblest order.
Strange that these should be set to such a task!
Yet, the women slaves adorned their mistresses, and both men and women of the
poorest class were quite ready to adorn themselves.
From none does the gospel receive more honor than from the poor.
2. The way in which these persons could specially adorn the gospel:
By obedience to their masters (verse 9).
By endeavors to please them: "please them well."
By restraining their tongues: "not answering again."
By scrupulous honesty: "not purloining" (verse 10).
By trustworthy character: "showing all good fidelity."
All this would make their masters admire the religion of Jesus.
3. The way of adornment of the doctrine in general.
Negatively, it is found:
Not in the decoration of the building, the priest, the choir, or the
worshippers.
Nor in the attraction of peculiar garb and speech.
Nor in the finery of philosophical thought.
Nor in the tawdriness of rhetorical speech.
Positively, it lies in another direction.
We must adorn it by our godly lives.
Adornment, if really so, is suitable to beauty. Holiness, mercifulness,
cheerfulness are congruous with the gospel.
Adornment is often a tribute to beauty. Such is a godly conversation; it
honors the gospel.
Adornment is an advertisement of beauty. Holiness calls attention to the
natural beauty of the gospel.
Adornment is an enhancement of beauty. Godliness gives emphasis to
the excellence of doctrine.
Let us all endeavor to adorn the gospel, by:
Strict integrity in business.
Constant courtesy of behavior.
Unselfish love to all around us.
Quick forgiveness of injuries.
Abundant patience under trials.
Holy calm and self-possession at all times.
 239. The Sword of the Lord
For the word of God is quick, and powerful, and sharper than any twoedged
sword, piercing even to the dividing asunder of soul and spirit, and of the joints
and marrow, and is a discerner of the thoughts and intents of the heart. Hebrews
4:12
THE word of God is a name for Christ as well as for the Scriptures. The
Scriptures are meant in this place, but the Lord Jesus is never dissevered
therefrom: indeed, he is the substance of the written word. Scripture is what it is
because the Lord Jesus embodies himself in it. Let us consider from this text—
I. THE QUALITIES OF THE WORD.
1. It is divine. It is the word of God.
2. It is living. "The word of God is quick."
In contrast to our words, which pass away, God's word lives on.
It has life in itself. It is "the living and incorruptible seed."
It creates life where it comes.
It can never be destroyed and exterminated.
3. It is effectual: "quick, and powerful;"
It carries conviction and conversion.
It works comfort and confirmation.
It has power to raise us to great heights of holiness and happiness.
4. It is cutting: "Sharper than any two-edged sword."
It cuts all over. It is all edge. It is sharpness itself.
It wounds more or less all who touch it.
It kills self-righteousness, sin, unbelief.
5. It is piercing: "even to the dividing asunder;"
It forces its way into the hard heart.
It penetrates the smallest opening, like the arrow which entered between
the joints of the harness.
6. It is discriminating: "to the dividing asunder of soul and spirit;"'
It separates things much alike: natural and spiritual religion.
It divides the outer from the inner: external and internal religion, "joints
and marrow."
It does this by its own penetrating and discerning qualities.
7. It is revealing: "a discerner of the thoughts and intents of the heart."
It cleaves the man as the butcher cleaves a carcase and opens up the
secret faculties and tendencies of the soul.
Laying bare thoughts, intents, and inner workings.
 Criticizing them and putting a right estimate on them.
Tracing their windings and showing their dubious character.
Approving that which is good and condemning the evil.
All this we have seen in the preaching of the word of God.
Have you not felt it to be so?

II. THE LESSONS WHICH WE SHOULD LEARN THEREFROM.
That we do greatly reverence the word, as truly spoken of God.
That we come to it for quickening for our own souls.
That we come to it for power when fighting the battles of truth.
That we come to it for cutting force to kill our own sins and to help us in
destroying the evils of the day.
That we come to it for piercing force when men's consciences and hearts
are hard to reach.
That we use it to the most obstinate to arouse their consciences and
convict them of sin.
That we discriminate by its means between truth and falsehood.
That we let it criticize us, our opinions, projects, acts, and all about us.
Let us keep to this sword of the Lord, for none other is living and powerful as
this is.
Let us grasp its hilt with firmer grip than ever.
 240. Boldness at the Throne
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 4:16
PRAYER occupies a most important place in the life of the Christian. His vigor,
happiness, growth, and usefulness depend thereon. In Scripture, the utmost
encouragements are held out to prayer. This verse is one of the sweetest of
invitations to prayer.
I. HERE IS OUR GREAT RESORT DESCRIBED:— "The throne of grace."
Once it was called "the mercy seat," but now "the throne." In drawing near to
God in prayer, we come—
1. To God as a King, with reverence, confidence, and submission.
2. To one who gives as a King; therefore we ask largely and expectantly. He has
riches of grace and power.
3. To one who sits upon a throne "of grace" on purpose to dispense grace. It is
his design, his object in displaying himself as King.
4. To one who in hearing prayer is enthroned and glorified. Grace is at its utmost
when believers pray; it is grace on the throne.
5. To one who even in hearing prayer acts as a sovereign, but whose sovereignty
is all of grace.
To the throne of the great God, poor sinners are invited to come. Oh, the
privilege of having audience with the King of Grace!
II. HERE IS A LOVING EXHORTATION:— "Let us come."
It is the voice of one who goes with us. It is an invitation—
1. From Paul, a man like ourselves, but an experienced believer who had much
tried the power of prayer.
2. From the whole church speaking in him.
3. From the Holy Spirit, for the apostle spoke by inspiration. The Spirit, making
intercession in us, says, "Let us come."
Let us not be indifferent to this sympathetic call. At once let us draw near to
God.

III. HERE IS A QUALIFYING ADVERB:— "Let us come boldly."
Not proudly, presumptuously, nor with the tone of demand, for it is the throne,
yet "boldly," for it is the throne of grace.
By this adverb, "boldly," is meant—
1. We may come constantly, at all times.
2. We may come unreservedly, with all sorts of petitions.
3. We may come freely, with simple words.
4. We may come hopefully, with full confidence of being heard.
5. We may come fervently, with importunity of pleading.

IV. HERE IS A REASON GIVEN FOR BOLDNESS. "Let us therefore
come."
1. "That we may obtain mercy, and find grace;" not that we may utter good
words; but may actually obtain blessings.
We may come when we need great mercy, because of our sin.
We may come when we have little grace.
We may come when we are in great need of more grace.
2. There are many other reasons for coming at once, and boldly.
Our character may urge us. We are invited to come for "mercy," and
therefore undeserving sinners may come.
The character of God encourages us to be bold.
Our relation to him as children gives us great freedom.
The Holy Spirit's guidance draws us near the throne.
The promises invite us by their greatness, freeness, sureness, etc.
Christ is already given to us, and therefore God will deny us nothing.
Our former successes at the throne give us solid confidence.
3. The great reason of all for bold approach is in Jesus.
He once was slain, and the mercy-seat is sprinkled with his blood.
He is risen and has justified us by his righteousness.
He has ascended and taken possession of all covenant blessings on our
behalf. Let us ask for that which is our own.
He is sympathetic, tender, and careful for us; we must be heard.
Let us come to the throne, when we are sinful, to find mercy.
Let us come to the throne, when we are weak, to find help.
Let us come to the throne, when we are tempted, to find grace.
 241. Compassion on the Ignorant
Who can have compassion on the ignorant, and on them that are out of the way.
Hebrews 5:2
MEN who are ignorant should not be met with scorn, nor faultfinding, nor
neglect, for they need compassion.
We should lay ourselves out to bear with such for their good. A disciple who has
been taught all that he knows by a gracious Savior should have compassion on
"the ignorant."
A wanderer who has been restored should have compassion on "them that are
out of the way."
A priest should have compassion on the people with whom he is one flesh and
blood, and assuredly our Lord, who is our great High Priest, has abundant
compassion upon the ignorant.
Let us think of his great pity towards them.

I. WHAT IS THIS IGNORANCE? It is moral and spiritual, and deals with
eternal things.
1. It is fearfully common among all ranks.
2. It leaves them strangers to themselves.
They know not their own ignorance.
They are unaware of the heart's depravity.
They are unconscious of the heinousness of their actual sin.
They dream not of their present and eternal danger.
They have not discovered their inability for all that is good.
3. It leaves them unacquainted with the way of salvation. They choose other
ways.
They have a mixed and injurious notion of the one way.
They often question and cavil at this one and only way.
4. It leaves them without the knowledge of Jesus.
They know not his person, his offices, his work, his character his ability, his
readiness to save them.
5. It leaves them strangers to the Holy Spirit.
They perceive not his inward strivings.
They are ignorant of regeneration.
They cannot comprehend the truth, which he teaches.
They cannot receive his sanctification.
6. It is most ruinous in its consequences.
 It keeps men out of Christ.
It does not excuse them when it is willful, as it usually is.
II. WHAT IS THERE IN THIS IGNORANCE WHICH IS LIABLE TO
PROVOKE US, AND THEREFORE DEMANDS COMPASSION?
1. Its folly. Wisdom is worried with the absurdities of ignorance.
2. Its pride. Anger is excited by the vanity of self-conceit.
3. Its prejudice. It will not hear nor learn; and this is vexatious.
4. Its obstinacy. It refuses reason; and this is very exasperating.
5. Its opposition. It contends against plain truth, and this is trying.
6. Its density. It cannot be enlightened: it is profoundly foolish.
7. Its unbelief. Witnesses to divine truth are denied credence.
8. Its willfulness. It chooses not to know. It is hard teaching such.
9. Its relapses. It returns to folly, forgets and refuses wisdom, and this is a sore
affliction to true love.

III. HOW OUR LORD'S COMPASSION TOWARDS THE IGNORANT IS
SHOWN. "He can have compassion on the ignorant." This he clearly shows:
1. By offering to teach them.
2. By actually receiving them as disciples.
3. By instructing them little by little, most condescendingly.
4. By teaching them the same things over again, patiently.
5. By never despising them notwithstanding their dullness.
6. By never casting them off through weariness of their stupidity.
To such a compassionate Lord let us come, ignorant as we are.
For such a compassionate Lord let us labor among the most ignorant, and never
cease to pity them.
 242. The Education of Sons of God
Though he were a Son, yet learned he obedience by the things which he suffered.
Hebrews 5:8
IT is always consoling to us to behold the footsteps of our Lord. When we see
him tried, we cheerfully submit to the like trial. When we perceive that in his
case an exception to the rule of chastening might have been expected, and yet
none was made, we are encouraged to bear our sufferings patiently.
When we see the great Elder Brother put to more rather than tess of trial, we are
fully drawn to obey the will of God by submission.
I. SONSHIP DOES NOT EXEMPT FROM SUFFERING.
1. Not even Jesus, as a Son, escaped suffering.
He was the Son, peculiarly, and above all others.
He was the honored and beloved first-born.
He was the faithful and sinless Son.
He was soon to be the glorified Son in an eminent sense.
2. No honor put upon sons of God will exempt them from suffering.
3. No holiness of character, nor completeness of obedience, can exempt the
children of God from the school of suffering.
4. No prayer of God's sons, however earnest, will remove every thorn in the
flesh from them.
5. No love in God's child, however fervent, will prevent his being tried.
The love and wisdom of God ensure the discipline of the house for all the heirs
of heaven without a single exception.
II. SUFFERING DOES NOT MAR SONSHIP.
The case of our Lord is set forth as a model for all the sons of God.
1. His poverty did not disprove his Sonship (Luke 2:12).
2. His temptations did not shake his Sonship (Matt. 4:3).
3. His endurance of slander did not jeopardize it (John 10:36).
4. His fear and sorrow did not put it in dispute (Matt. 26:39).
5. His desertion by men did not invalidate it (John 16:32).
6. His being forsaken of God did not alter it (Luke 23:46).
7. His death cast no doubt thereon (Mark 15:39). He rose again and, thus, proved
his Father's pleasure in him (John 20:17).
Never was there a truer, or lovelier, or more beloved Son than the sufferers. "A
man of sorrows, and acquainted with grief."

III. OBEDIENCE HAS TO BE LEARNED EVEN BY SONS.
Even he in whom there was no natural depravity, but perfect, inherent purity,
had to learn obedience.
1. It must be learned experimentally.
What is to be done and suffered can only be learned in the actual
exercise of obedience.
How it is done must be discovered by practice.
The actual doing of it is only possible in trial.
2. It must be learned by suffering.
Not by words from the most instructive of teachers.
Nor by observation of the lives of others.
Nor even by perpetual activity on our own part. This might make us
fussy rather than obedient; we must suffer.
3. It must be learned for use in earth and in heaven.
On earth by sympathy with others.
In heaven by perfect praise to God growing out of experience.
IV. SUFFERING HAS A PECULIAR POWER TO TEACH TRUE SONS.
It is a better tutor than all else, because:
1. It touches the man's self: his bone, his flesh, his heart.
2. It tests his graces, and sweeps away those shams which are not proofs of
obedience, but presences of self-will.
3. It goes to the root, and tests the truth of our new nature. It shows whether
repentance, faith, prayer, etc., are mere importations, or home-grown fruits.
4. It tests our endurance, and makes us see how far we are established in the
obedience which we think we possess. Can we say, "Though he slay me, yet will
I trust in him"?
The anxious question: Am I a son?
The aspiring desire: Let me learn obedience.
The accepted discipline: I submit to suffer.
 243. The First and The Second
He taketh away the first, that he may establish the second. Hebrews 10:9
THE way of God is to go from good to better.
This excites growing wonder and gratitude.
This makes men desire, and pray, and believe, and expect. This aids man in his
capacity to receive the best things. The first good thing is removed, that the
second may the more fitly come. Upon this last fact we will meditate, noticing:
I. THE GRAND INSTANCE. First came the Jewish sacrifices, and then came
Jesus to do the will of God.
1. The removal of instructive and consoling ordinances.
While they lasted they were of great value, and they were removed because,
when Jesus came:
They were needless as types.
They would have proved burdensome as services.
They might have been dangerous as temptations to formalism.
They would have taken off the mind from the substance which they had
formerly shadowed forth.
2. The establishment of the real, perfect, everlasting atonement.
This is a blessed advance, for:
No one who sees Jesus regrets Aaron.
No one who knows the simplicity of the gospel wishes to be brought
under the perplexities of the ceremonial law.
No one who feels the liberty of Zion desires to return to the bondage of
Sinai.
Beware of setting up any other ordinances; for this would be to build again what
God has cast down; if not to do even worse.
Beware of imagining that the second can fail as the first did. The one was "taken
away"; but the other is established by God himself.

II. INSTANCES IN HISTORY. These are many. Here are a few:
1. The earthly paradise has been taken away by sin; but the Lord has given us
salvation in Christ, and heaven.
2. The first man has failed; behold the Second Adam.
3. The first covenant is broken, and the second gloriously takes its place.
4. The first temple, with its transient glories, has melted away; but the second
and spiritual house rises beneath the eye and hand of the Great Architect.

III. INSTANCES IN EXPERIENCE.
1. Our first righteousness is taken away by conviction of sin, but the
righteousness of Christ is established.
2. Our first peace has been blown down as a tottering fence, but we shelter in the
Rock of Ages.
3. Our first strength has proved worse than weakness, but the Lord is our
strength and our song; he also has become our salvation.
4. Our first guidance led us into darkness; now we give up self, superstition, and
philosophy, and trust in the Spirit of our God.
5. Our first joy died out like thorns which crackle under a pot; but now we joy in
God.

IV. INSTANCES TO BE EXPECTED.
1. Our body decaying shall be renewed in the image of our risen Lord.
2. Our earth passing away, and its elements being dissolved, there shall be new
heavens and a new earth.
3. Our family removed one by one, we shall be charmed by the grand reunion in
the Father's house above.
4. Our all being taken away, we find more than all in God.
5. Our life ebbing out, the eternal life comes rolling up in a full tide of glory. Let
us not grieve at the taking away of the first. Let us expect the establishment of
the second.
 244. Lame Sheep
And make straight paths for your feet, lest that which is lame be turned out of the
way; but let it rather be healed. Hebrews 12:13
WE sometimes meet with those who are fleet of foot and joyous of spirit. Would
to God that all were so! But as they are not, the lame must be considered.
The road should be cleared for tottering steps.
Our desire is that the whole band may reach the journey's end in safety.
I. IN ALL FLOCKS THERE ARE LAME SHEER
1. Some are so from their very nature and birth.
Ready to despond and doubt.
Ready to disbelieve and fall into error.
Ready to yield to temptation, and so to prove unstable.
Unready and feeble in all practical duties.
2. Some have been ill-fed. This brings on a foot-rot and lameness.
Many are taught false doctrine.
Many more receive indefinite, hazy doctrine.
Many others hear light, insubstantial, chaffy doctrine.
3. Some have been worried, and so driven to lameness.
By Satan, with his insinuations and temptations.
By persecutors, with their slander, taunting, ridicule, etc.
By proud professors, unkindly pious, severely critical, etc.
By a morbid conscience, seeing evil where there is none.
4. Some have grown weary through the roughness of the road.
Exceeding much ignorance has enfeebled them.
Exceeding much worldly trouble has depressed them.
Exceeding much inward conflict has grieved them.
Exceeding much controversy has worried them.
5. Some have gradually become weak.
Backsliding by neglect of the means of grace.
Backsliding through the evil influence of others.
Backsliding through pride of heart and self-satisfaction.
Backsliding through general coldness of heart.
6. Some have had a terrible fall.
This has broken their bones so as to prevent progress.
This has snapped the sinew of their usefulness.
This has crippled them as to holy joy.
II. THE REST OF THE FLOCK MUST SEEK THEIR HEALING.
1. By seeking their company, and not leaving them to perish by the way through
neglect, contempt, and despair.
2. By endeavoring to comfort them and to restore them. This can be done by the
more experienced among us; and those who are unfit for such difficult work can
try the next plan, which is so plainly mentioned in our text.
3. By making straight paths for our own feet.
By unquestionable holiness of life.
By plain gospel teaching in our own simple way.
By manifest joy in the Lord.
By avoiding all crooked customs which might perplex them.
By thus showing them that Jesus is to us "the way, the truth, and the
life." No path can be more straight than that of simple faith in Jesus.
III. THE SHEPHERD OF THE FLOCK CARES FOR SUCH.
1. Their fears: they conclude that he will leave them.
2. The reason: to do so would be by far the easier plan for him.
3. Their dread: if he did so, they must inevitably perish.
4. Their comfort: he has provided all the means of healing the lame.
5. Their hope: he is very gentle and tender, and wills not that any one of them
should wander and perish.
6. Their confidence: healing will win him much honor and grateful affection;
wherefore we conclude that he will keep them.
Let us be careful to cause no offense or injury to the weakest.
Let us endeavor to restore such as are out of the way, and comfort those who are
sorely afflicted.
 245. Hear! Hear!
See that ye refuse not him that speaketh. For if they escaped not who refused him
that spake on earth, much more shall we not escape, if we turn away from him
that speaketh from heaven. Hebrews 12:25
JESUS still speaks to us in the gospel. What a privilege to hear such a voice,
with such a message! What cruel sin to refuse Jesus a hearing! Here is a most
urgent exhortation to yield him reverent attention.
I. THERE IS NEED OF THIS EXHORTATION FROM MANY
CONSIDERATIONS.
1. The excellence of the word. It claims obedient attention.
2. The readiness of Satan to prevent our receiving the divine word.
3. Our own indisposition to receive the holy, heavenly message.
4. We have rejected too long already. It is to be feared that we may continue to
do so, but our right course is to hearken at once.
5. The word comes in love to our souls; let us therefore heed it, and render love
for love.

II. THERE ARE MANY WAYS OF REFUSING HIM THAT SPEAKETH.
1. Not hearing. Absence from public worship, neglect of Bible reading. "Turn
away from him."
2. Hearing listlessly, as if half asleep, and unconcerned.
3. Refusing to believe. Intellectually believing, but not with the heart.
4. Raising quibbles. Hunting up difficulties, favoring unbelief.
5. Being offended. Angry with the gospel, indignant at plain speech, opposing
honest personal rebuke.
6. Perverting his words. Twisting and wresting Scripture.
7. Bidding him depart. Steeling the conscience, trifling with conviction, resorting
to frivolous company for relief.
8. Reviling him. Denying his Deity, hating his gospel, and his holy way.
9. Persecuting him. Turning upon his people as a whole, or assailing them as
individuals.

III. THERE ARE MANY CAUSES Of THIS REFUSING.
1. Stolid indifference, which causes a contempt of all good things.
2. Self-righteousness, which makes self an idol, and therefore rejects the living
Savior.
3. Self-reliant wisdom, which is too proud to hear the voice of God.
4. Hatred of holiness, which prefers the willful to the obedient, the lustful to the
pure, the selfish to the divine.
5. Fear of the world, which listens to threats, or bribes, or flatteries, and dares
not act aright.
6. Procrastination, which cries "tomorrow," but means "never."
7. Despair and unbelief, which declare the gospel to be powerless to save, and
unavailable as a consolation.

IV. REFUSING TO HEAR CHRIST, THE HIGHEST AUTHORITY IS
DESPISED.
"Him that speaketh from heaven"
1. He is of heavenly nature, and reveals to us what he has known of God and
heaven.
2. He came from heaven, armed with heavenly authority.
3. He speaks from heaven at this moment by his eternal Spirit in Holy Scripture,
the ordinances and the preaching of the gospel.
4. He will speak from heaven at the judgment.
He is himself God, and therefore all that he saith hath divinity within it.

V. THE DOOM TO BE FEARED IF WE REFUSE CHRIST.
Those to whom Moses spake on earth, who refused him, escaped not.
1. Let us think of their doom, and learn that equally sure destruction will happen
to all who refuse Christ.
Pharaoh and the Egyptians.
The murmurers dying in the wilderness.
Korah, Dathan, and Abiram.
2. Let us see how some have perished in the church.
Judas, Ananias and Sapphira, etc.
3. Let us see how others perish who remain in the world, and refuse to quit it for
the fold of Christ.
They shall not escape by Annihilation, nor by Purgatory, nor by
Universal Restitutions.
They shall not escape by infidelity, hardness of heart, cunning, or
hypocrisy. They have refused the only way of escape, and therefore they
must perish for ever.
Instead of refusing, listen, learn, obey.
Instead of the curse, you shall gain a blessing.
 246. Never, No Never, No Never
He hath said, I will never leave thee, nor forsake thee. Hebrews 13:5
HERE is a divine word, directly from God's own mouth: "For himself hath said."
(See Revised Version.)
Here is a promise which has been frequently made: "He hath said." This promise
occurs again and again.
Here are some of the fat things full of marrow. The sentence is as full of
meaning as it is free from verbiage.
Here is the essence of meat, the quintessence of medicine.
May the Holy Spirit show us the treasure hid in this matchless sentence!

I. VIEW THE WORDS AS A QUOTATION.
The Holy Spirit led Paul to quote from the Scriptures, though he could have
spoken fresh words.
Thus, he put honor on the Old Testament.
Thus, he taught that words spoken to ancient saints belong to us.
Our apostle quotes the sense, not the exact words, and thus he teaches us that the
spirit of a text is the main thing.
We find the words which Paul has quoted.
In Genesis 28:15,"I will not leave thee, until I have done that which I
have spoken to thee of." Spoken to Jacob when quitting home, and thus
to young saints setting out in life.
In Deuteronomy 31:8,"He will be with thee, he will not fail thee, neither
forsake thee." To Joshua, and so to those who have lost a leader, and are
about to take the lead themselves, and to enter upon great wars and
rightings, in which courage will be tried.
In 1 Chronicles 28:20, "He will not fail thee, nor forsake thee, until thou
hast finished all the work." To Solomon, and thus to those who have a
weighty charge upon them, requiring much wisdom. We build a spiritual
temple.
In Isaiah 41:10,"Fear thou not; for I am with thee." To Israel, and so to
the Lord's tried and afflicted people.
II. VIEW THEM AS A HOUSEHOLD WORD FROM GOD.
1. They are peculiarly a saying of God: "He hath said." This has been said, not so
much by inspiration as by God himself.
2. They are remarkably forcible from having five negatives in them in the Greek.
3. They relate to God himself and his people. "I"..."thee."
4. They ensure his presence and his help. He would not be with us, and be
inactive.
5. They guarantee the greatest good. God with us means all good.
6. They avert a dreadful evil which we deserve and might justly fear; namely, to
be deserted of God.
7. They are such as he only could utter and make true. Nobody else can be with
us effectually in agony, in death, in judgment.
8. They provide for all troubles, losses, desertions, weaknesses, difficulties,
places, seasons, dangers, etc., in time and eternity.
9. They are substantiated by the divine love, immutability, and faithfulness.
10.They are further confirmed by our observation of the divine proceeding to
others and to ourselves.

III. VIEW THEM AS A MOTIVE FOR CONTENTMENT.
"Let your conversation be without covetousness, and be content with such things
as ye have." These most gracious words:
Lead us to live above visible things when we have stores in hand.
Lead us to present satisfaction however low our stores may be.
Lead us to see provision for all future emergencies.
Lead us into a security more satisfactory, sure, ennobling, and divine,
than all the wealth of the Indies could bestow.
Lead us to reckon discontent a kind of blasphemy of God.
Since God is always with us, what can we want besides?

IV. VIEW THEM AS A REASON FOR COURAGE. "So that we may boldly
say, The Lord is my helper, and I will not fear what man shall do unto me."
1. Our Helper is greater than our foes. "Jehovah is my helper."
2. Our foes are entirely in his hand. "I will not fear what man shall do."
3. If permitted to afflict us, God will sustain us under their malice.
What a blessed deliverance from fretting and from fearing have we in these few
words!
Let us not be slow to follow the line of things which the Spirit evidently points
out to us.
 247. The Tried Man the Blessed Man
Blessed is the man that endureth temptation: for when he is tried, he shall
receive the crown of life, which the Lord hath promised to them that love him.
James 1:12
TO be blessed is to be happy, favored, prosperous, etc.
But it has a secret, sacred emphasis all its own; for the favor and prosperity are
such as only God himself can bestow.
Who would not desire to be blessed of God?
Most men mistake the whereabouts of blessedness.
It is not bound up with wealth, rank, power, talent, admiration, friendship,
health, pleasure, or even with a combination of all these.
It is often found where least expected: amid trials, temptations, etc.

I. THE BLESSED IN THIS LIFE.
1. Blessedness is not in our text connected with ease, freedom from trial, or
absence of temptation.
Untested treasures may be worthless; not so those which have endured the fire.
No man may reckon himself blessed if he has to fear that a trial would wither all
his excellence.
2. Blessedness belongs to those who endure tests.
These have faith, or it would not be tried; faith is blessed.
These have life which bears trials, the spiritual life is blessed.
These possess uprightness, purity, truth, patience; all these are blessed
things.
3. Blessedness belongs to those who endure trials out of love to God. The text
speaks of "them that love him."
He that has love to God finds joy in that love.
He also finds blessedness in suffering for that love.
4. Blessedness belongs to those who are proved true by trial.
After the test comes approval. "When he hath been approved" is the
rendering of the Revised Version.
After the test comes assurance of our being right. Certainty is a most
precious commodity.
5. Blessedness comes out of patient experience.
Blessedness of thankfulness for being sustained.
Blessedness of holy dependence under conscious weakness.
 Blessedness of peace and submission under God's hand.
Blessedness of fearlessness as to result of further trial.
Blessedness of familiarity with God enjoyed in the affliction.
Blessedness of growth in grace through the trial.
He who, being tested, is supported in the ordeal, and comes out of the trial
approved, is the blessed man.
II. THE BLESSED IN THE LIFE TO COME.
Those who have endured trial inherit the peculiar blessedness—
1. Of being crowned. How crowned if never in the wars?
Crowned because victorious over enemies.
Crowned because appreciated by their God.
Crowned because honored of their fellows.
Crowned because they have kept the conditions of the award.
2. Of attaining the glory and "crown of life" by enduring trial, thus only can life
be developed till its flower and crown appear.
By trial brought to purest health of mind.
By trial trained to utmost vigor of grace.
By trial developed in every part of their nature.
By trial made capable of the highest glory in eternity.
3. Of possessing a living crown of endless joy. "Crown of life" or living crown:
amaranthine, unfading.
If such fierce trials do not kill them, nothing will.
If they have spiritual bliss, it can never die.
If they have heavenly life, it will always be at its crowning point.
4. Of receiving this lift-crown from God.
His own promise reveals and displays it.
His peculiar regard to those who love him doubly ensures it.
His own hand shall give it. Let us encounter trial cheerfully.
Let us wait for the time of approval patiently.
Let us expect the crown of life most joyfully and gather courage from the
assurance of it.
 248. More and More
But he giveth more grace. James 4:6
PRACTICAL as is the Epistle of James, the apostle does not neglect to extol the
grace of God, as unevangelical preachers do in these times.
We err if we commend the fruits regardless of the root from which they spring.
Every virtue should be traced to grace.
We must clearly point out the fountain of inward grace as well as the stream of
manifest service which flows from it.
The principle of grace produces the practice of goodness, and none can create or
preserve that principle but the God of all grace.
If we fail anywhere, it will be our wisdom to get more grace.
See the bounty of God: ever giving, and ever ready to give more!

I. OBSERVE THE TEXT IN ITS CONNECTION.
1. It presents a contrast. "But he giveth more grace."
Two potent motives are confronted. "The spirit that dwelleth in us
lusteth to envy"; on God's part this is met by "but he giveth more grace."
2. It suggests a note of admiration.
What a wonder that when sin aboundeth, grace still more abounds!
When we discover more of our weakness, God gives more grace.
3. It hints at a direction for spiritual conflict.
We learn where to obtain the weapons of our warfare; we must look to
him who gives grace.
We learn the nature of those weapons: they are not legal, nor fanciful,
nor ascetical, but gracious: "he giveth more grace."
We learn that lusting after evil must be met by the fulfillment of
spiritual desires and obtaining more grace.
4. It encourages us in continuing the conflict.
As long as there is one passion in the believing soul that dares to rise,
God will give grace to struggle with it.
The more painfully we mourn the power of sin, the more certainly will
grace increase if we believe in Jesus for salvation.
5. It plainly indicates a victory.
"He giveth more grace" is a plain promise that:
God will not give us up, but that he will more and more augment the
force of grace, so that sin must and shall ultimately yield to its
 sanctifying dominion.
Glory be to God, who, having given grace, still goes on to give more and more
grace till we enter into glory! There is no stint or limit to the Lord's increasing
gifts of grace.
II. OBSERVE THE GENERAL TRUTH Of THE TEXT.
God is ever on the giving hand. The text speaks of it as the Lord's way and habit:
"He giveth more grace."
1. He giveth new supplies of grace.
2. He giveth larger supplies of grace.
3. He giveth higher orders of grace.
4. He giveth more largely as the old nature works more powerfully.
This should be—
1. A truth of daily use for ourselves.
2. A promise daily pleaded for others.
3. A stimulus in the contemplation of higher or sterner duties, and an
encouragement to enter on wider fields.
4. A solace under forebodings of deeper trouble in common life.
5. An assurance in prospect of the severe tests of sickness and death.
Seeing it is the nature of God to give more and more grace, let us have growing
confidence in him.
III. BRING IT HOME BY SPECIAL APPROPRIATION.
1. My spiritual poverty, then, is my own fault, for the Lord giveth more grace to
all who believe for it.
2. My spiritual growth will be to his glory, for I can only grow because he gives
more grace. Oh, to grow constantly!
3. What a good God I have to go to! Let me rejoice in the present and hope for
the future. Since the further I go the more grace shall I know, let me proceed
with dauntless courage.
Brethren, let us trust the liberality of God, try it by prayer, prove it by faith, bear
witness to it with zeal, and praise it with grateful joy.
 249. Salvation as It Is Now Received
Receiving the end of your faith, even the salvation of your souls. 1 Peter 1:9
THE greater benefits of salvation are usually classed among things to come, but
indeed a large portion of them may be received here and now.
I. WHAT OF SALVATION IS RECEIVED HERE?
1. The whole of it by the grip of faith, and the grace of hope.
2. The absolute and final pardon of sin is ours at this moment.
3. Deliverance from slavish bondage, and from a sense of awful distance from
God is a present relief.
Peace, reconciliation, contentment fellowship with God, and delight in
God, we enjoy at this hour.
4. Rescue from the condemning power of sin is now complete.
5. Release from its dominion is ours. It can no longer command us at its will, nor
lull us to sleep by its soothing strains.
6. Conquest over evil is given to us in great measure at once.
Sins are conquerable. No one should imagine that he must necessarily
sin because of his constitution or surroundings.
Holy living is possible. Some have reached a high degree of it. Why not
others?
7. Joy may become permanent in the midst of sorrow. The immediate heritage of
believers is exceedingly great. Salvation is ours at this day, and with it "all
things."

II. HOW IS IT RECEIVED?
1. Entirely from Jesus, as a gift of divine grace.
2. By faith, not by sight or feeling. We believe to see, and this is good. To
require to see in order to believe is vicious.
3. By fervent love to God. This excites to revenge against sin and so gives
present purification. This also nerves us for consecrated living and, thus,
produces holiness.
4. By joy in the Lord. This causes us to receive peace unspeakable, not to be
exaggerated, nor even uttered. Too great, too deep to be understood, even by
those who enjoy it.
Much of heaven may be enjoyed before we reach it.

III. HAVE YOU RECEIVED IT, AND HOW MUCH?
1. You have heard of salvation, but hearing will not do.
2. You profess to know it? But mere profession will not do.
3. Have you received pardon? Are you sure of it?
4. Have you been made holy? Are you daily cleansed in your walk?
5. Have you obtained rest by faith and hope and love? Make these inquiries as in
God's sight.
If the result is unsatisfactory, begin at once to seek the Lord.
Look for the appearing of the Lord as the time for receiving in a fuller sense "the
end of your faith."
 250. If So, What Then?
If the righteous scarcely be saved, where shall the ungodly and the sinner
appear? 1 Peter 4:18
SCARCELY saved" points out the difficulty of salvation.
Some think it easy to begin by believing, but the prophet cries, "Who hath
believed?" and Jesus asks, "When the Son of man cometh, shall he find faith on
the earth?"
Some may also think it easy to persevere to the end, but the godly are hard put to
it to keep their faces Zionward.
It is no light thing to be saved; omnipotent grace is needed.
It is no trifling thing to be lost, but it can be done by neglect.

I. THE FACT. "The righteous scarcely are saved."
1.From the connection we conclude that the righteous are saved with difficulty
because of the strictness of divine rule. "The time is come that judgment must
begin at the house of God."
There is equity and fitness in this specialty of examination.
These tests are many, varied, repeated, applied by God himself.
Good corn endures the sickle, the flail, the fan, the sieve, the mill, the
oven.
The great test of all is the omniscient judgment of the jealous God.
What grace will be needed to pass that ordeal!
2. From the experience of saints we come to the same conclusion. They find
many saving acts to be hard, as for instance—
To lay hold on Christ simply and as sinners ...
To overcome the flesh from day to day.
To resist the world with its blandishments, threats, and customs.
To vanquish Satan and his horrible temptations.
To perform needful duties in a humble and holy spirit.
To reach to gracious attainments and to continue in them.
To pass the tribunal of their own awakened and purified conscience, and
to receive a verdict of acquittal there.
3. From the testimony of those who are safely landed.
"These are they, which came out of great tribulation?'
II. THE INFERENCE FROM THE FACT. "Where shall the ungodly and the
sinner appear?"
1. If even the true coin is so severely tested, what will become of "reprobate
silver"?
2. If saints scarcely reach heaven, what of the ungodly?
What can they do who have no God?
What can they do who have no Savior?
What can they do who are without the Spirit of God?
What without prayer, the Word, the promise of God, etc.?
What without diligence? When the tradesman, though careful, is losing
all his capital, what of the spendthrift?
What without truth? When the fire consumes houses strongly built, what
must become of wood, hay, stubble?
3. If saints are so sorely chastened, what will justice mete out to the openly
defiant sinner?

III. ANOTHER INFERENCE. Where ill the mere professor appear?
If the truly godly have a hard fight for it—
The formalist will find ceremonies a poor solace.
The false professor will be ruined by his hypocrisy.
The presumptuous will find his daring pride a poor help.
He who trusted to mere orthodoxy of creed will come to a fall.
Height of office will do no more than increase responsibility.
IV. ANOTHER INFERENCE. Then the tempted soul may be saved.
It seems that even those who are truly saints are saved with difficulty; then we
may be saved, though we have a hard struggle for it.
Uprising corruption makes us stagger.
A persecuting world tries us sorely.
Fierce temptations from without cause us perplexity.
Loss of inward joys brings us to a stand.
Failure in holy efforts tests our faith.
But in all this we have fellowship with the righteous of all ages. They are saved,
and so shall we be.


V. ANOTHER INFERENCE. How sweet will heaven be!
There the difficulties will be ended for ever.
There the former trials will contribute to the eternal bliss.
 251. A Witness and a Partaker
The elders which are among you I exhort, who am also an elder, and a witness
of the sufferings of Christ, and also a partaker of the glory that shall be
revealed. 1 Peter 5:1
THE apostle's care. He was anxious that the elders should tend the flock of God,
and make themselves examples to it.
The apostle's gentleness. "I exhort;" not command, etc.
The apostle's humility: "also an elder." He does not insist upon his apostleship,
though this was much the greater office.
The apostle's wisdom— "also an elder." In this capacity he would have most
weight with them in his exhortation.
Besides this, he mentioned two other characters, and calls himself "a witness of
the sufferings of Christ, and a partaker of the glory that shall be revealed."

I. A WITNESS OF THE SUFFERINGS Of CHRIST.
So far as possible, let us be witnesses with Peter.
1. An eye-witness of those sufferings. Apostles must have seen Jesus.
He had seen the passion and death of our Lord.
In this we cannot participate, nor need we desire to do so.
2. A faith-witness of those sufferings.
He had personally believed on Jesus at the first.
He had further believed through after-communion with him.
3. A testifying witness of those sufferings.
He bore witness to their bitterness when borne by Jesus.
He bore witness to their importance as an atonement.
He bore witness to their completeness as a satisfaction.
He bore witness to their effect in perfect salvation.
4. A partaking witness of those sufferings.
In defense of truth he suffered from opposers.
In winning others he suffered in the anguish of his heart.
In serving his Lord he suffered exile, persecution, death.
What he witnessed in all these ways became a motive and a stimulus for his
whole life.

II. A PARTAKER OF THE GLORY TO BE REVEALED.
It is important to partake in all that we preach, or else we preach without
vividness and assurance.
1.Peter had enjoyed a literal foretaste of the glory on the holy mount. We, too,
have our earnests of eternal joy.
2.Peter had not yet seen the glory which shall be revealed, and yet he had
partaken of it in a spiritual sense; our participation must also be spiritual. Peter
had been a spiritual partaker in the following ways—
By faith in the certainty of the glory.
By anticipation of the joy of the glory.
By sympathy with our Lord, who has entered into glory.
3.Peter had felt the result of faith in that glory—
In the comfort which it yielded him.
In the heavenliness which it wrought in him.
In the courage with which it endowed him.
These two things, his witnessing and his partaking, made our apostle intense in
his zeal for the glory of God. Because he had seen and tasted of the good word,
he preached it with living power and vivid speech. Alt preachers need to be
witnesses and partakers.
These made him urgent with others to "feed the flock of God." Such a man could
not endure triflers.
These are the essentials for all eminently useful and acceptable service. The
Lord will only bless witnesses and partakers.
 252. The Lord's Knowledge our Safeguard
The Lord knoweth how to deliver the godly out of temptations, and to reserve the
unjust unto the day of judgment to be punished. 2 Peter 2:9
THE Lord knoweth." Our faith in the superior knowledge of God is a great
source of comfort to us—
In reference to perplexing doctrines.
In reference to puzzling prophecies.
In reference to amazing promises.
In reference to distressing providences.
In reference to grievous temptations.
In our entrance upon an unknown world in the last solemn article in
death.
The government of this world and the next is in the hands of the all-knowing
One, who cannot be mistaken, nor taken at unawares.
I. THE LORD'S KNOWLEDGE IN REFERENCE TO CHARACTER.
1. He knows the godly:
Under trial, when they are not known to others.
Under temptation, when scarcely known to themselves.
2. He knows the unjust—
Though they may make loud professions of piety.
Though they may be honored for their great possessions.
No error either as to partiality or severity is made by God.

II. THE LORD'S KNOWLEDGE IN REFERENCE TO THE GODLY.
A people knowing, fearing, trusting, loving God.
He knows how to let them suffer, and yet to deliver them in the most complete
and glorious manner.
1. His knowledge answers better than theirs would do.
2. His knowledge of their case is perfect. Before, in, and after temptation he
knows their sorrows.
3. He knows in every case how to deliver them.
4. In every case there must therefore be a way of escape.
5. He knows the most profitable way of deliverance for themselves.
6. He knows the way, which will be most glorifying to himself.
7. His knowledge should cause them to trust in him with holy confidence, and
never to sin in order to escape.

III. THE LORD'S KNOWLEDGE IN REFERENCE TO THE UNJUST.
They are unjust in all senses, for they are:
Not legally just, by keeping the law;
Nor evangelically just, through faith in Jesus;
Nor practically just, in their daily lives. The Lord knows best:
1. How to deal with them from day to day.
2. How to reserve them under restraints. He makes it possible to reprieve them,
and yet to maintain law and order.
3. How to punish them with unrest and fears even now.
4. How and when to strike them down when their iniquities are full.
5. How to deal with them in judgment, and throughout the future state. The
mysteries of eternal doom are safe in his hand.
Two fine illustrations of the Lord's dealings with the righteous and the wicked
may be found in Acts 12, in connection with Peter's life. Peter in prison was
unexpectedly set free. Herod on the throne was eaten of worms.
 253. By And By
It doth not yet appear what we shall be: but we know that when he shall appear,
we shall be like him, for we shall see him as he is. 1 John 3:2
THE present condition of the believer, notwithstanding its imperfection, is a
state of much joy and honor. Looked at in the light of faith it is sublime, for
"now are we the sons of God." We are near to God's heart as his children. We
nestle under the wings of God for protection. We abide in his pavilion for
communion. We are fed in his pasture for provision.
For all this, our earthly existence is not a life, which we would desire to be
perpetual. It is as a traveler's pilgrimage, a sailor's voyage, a soldier's warfare;
and we look forward to its end with joyful expectation.
We will let the text divide itself verbally.

I. "IT DOTH NOT YET APPEAR WHAT WE SHALL BE."
At present we are veiled, and we travel through the world incognito.
1. Our Master was not made manifest here below.
His glory was veiled in flesh.
His Deity was concealed in infirmity.
His power was hidden under sorrow and weakness.
His riches were buried under poverty and shame. The world knew him
not, for he was made flesh.
2. We are not fit to appear in full figure as yet.
The son is treated as a servant while under age.
The heir is kept a pensioner till his majority.
The prince serves as a soldier before he reaches the throne.
We must needs have an evening before our morning, a schooling before our
college, a tuning before the music is ready.
3. This is not the world to appear in.
There are none to appreciate us, and it would be as though kings showed
their royalty at a wake, or wise men discoursed philosophy before fools.

A warring and waiting condition like the present would not be a fit
opportunity for unveiling.
4. This is not the time in which to appear in our glory.
The winter prepares flowers, but it does not call them forth.
The ebb-tide reveals the secrets of the sea, but many of our rivers no
gallant ship can then sail.
 To everything there is a season, and this is not the time of glory.
II. "BUT WE KNOW THAT WHEN HE SHALL APPEAR."
1. We speak of our Lord's manifestation without doubt. "We know."
2. Our faith is so assured that it becomes knowledge.
He will be manifest upon this earth in person.
He will be manifest in perfect happiness.
He will be manifest in highest glory.
He will appear surely, and so we speak of it as a date for our own
manifesting: "when he shall appear."
Oh the hope, the glory, the bliss, the fullness of delight which cluster around this
great appearing!

III. "WE SHALL BE LIKE HIM."
We shall then be as manifested, and as clearly seen, as he will be. The time of
our open presentation at court will have come.
1. Having a body like his body.
Sinless, incorruptible, painless, spiritual, clothed with beauty and power,
and yet most real and true.
2. Having a soul like his soul.
Perfect, holy, instructed, developed, strengthened, active, delivered from
temptation, conflict, and suffering.
3. Having such dignities and glories as he wears.
Kings, priests, conquerors, judges, sons of God.
We must be made in a measure like him now, or else we shall not be found so at
his appearing.

IV. "WE SHALL SEE HIM AS HE IS."
1. This glorious sight will perfect our likeness.
2. This will be the result of our being like him.
3. This will be evidence of our being like him, since none but the pure in heart
can see God.
The sight will be ravishing.
The sight will be transforming and transfiguring.
The sight will be abiding, and a source of bliss for ever.
Behold what glories come out of our being the sons of God!
Let us not rest till by faith in Jesus we receive power to become sons of God, and
then let us go on to enjoy the privileges of sonship.
 254. Purification by Hope
And every man that hath this hope in him purifieth himself, even as he is pure. 1
John 3:3
THE Christian is a man whose main possessions lie in reversion. Most men have
a hope, but his is a peculiar one; and its effect is special, for it causes him to
purify himself.
I. THE BELIEVER'S HOPE. "Everyone that hath this hope in him."
1. It is the hope of being like Jesus.
Perfect, Glorious, Conqueror over sin, death and hell.
2. It is based upon divine love. See verse 1.
3. It arises out of sonship. "Called the sons of God:"
4. It rests upon our union to Jesus. "When he shall appear."
5. It is distinctly hope in Him. "We shall be like him," etc.
6. It is the hope of his second Advent.

II. THE OPERATION OF THAT HOPE. "Purifieth."
It does not puff up, like the conceit of Pharisees.
It does not lead to loose living, like the presumption of Antinomians.
It shows us what course is grateful, is congruous to grace, is according to the
new nature, and is preparatory to the perfect future.
1. The believer purifies himself from:
His grosser sins. From evil company, etc.
His secret sins, neglects, imaginings, desires, murmurings, etc.
His besetting sins of heart, temper, body, relationship, etc.
His relative sins in the family, the shop, the church, etc.
His sins arising out of his nationality, education, profession, etc.
His sins of word, thought, action, and omission.
2. He does this in a perfectly natural way.
By getting a clear notion of what purity really is. By keeping a tender
conscience, and bewailing his faults.
By having an eye to God and his continual presence.
By making others his beacons or examples.
By hearing rebukes for himself, and laying them to heart.
By asking the Lord to search him, and practicing self-examination.
By distinctly and vigorously fighting with every known sin.
3.He sets before him Jesus as his model. "He purifieth himself, even as HE is
pure:"
 Hence he does not cultivate one grace only.
Hence he is never afraid of being too precise.
Hence he is simple, natural, and unconstrained.
Hence he is evermore aspiring after more and more holiness.
III. THE TEST OF THAT HOPE. "He purifieth himself."
Actively, personally, prayerfully, intensely, continually, he aims at the
purification of himself, looking to God for aid.
Some defile themselves willfully.
Some take things as they are.
Some believe that they need no purifying.
Some talk about purity, but never strive after it.
Some glory in that which is a mere counterfeit of it.
The genuine Hoper does not belong to any of these classes: he really and
successfully purifies himself.
What must it be to be without a good hope?
How can there be hope where there is no faith?
Grace adopts us; adoption gives us hope; hope purifies us, till we are like the
Firstborn.
 255. Life Proved by Love
We know that we have passed from death unto life, because we love the brethren.
1 John 3:14
THE spiritual things which we speak of are matters of knowledge. John, in
almost every verse of this epistle, uses the words "we know." The philosophical
distinction between believing and knowing is mere theory. "We know and have
believed."
I. WE KNOW THAT WE WERE DEAD.
1. We were without feeling when law and gospel were addressing us.
2. Without hunger and thirst after righteousness.
3. Without power of movement towards God in repentance.
4. Without the breath of prayer or pulse of desire.
5. With signs of corruption; some of them most offensive.

II. WE KNOW THAT WE HAVE UNDERGONE A SINGULAR
CHANGE.
1. The reverse of the natural change from life to death.
2. No more easy to describe than the death change would be.
3. This change varies in each case as to its outward phenomena, but it is
essentially the same in all.
4. As a general rule its course is as follows—
It commences with painful sensations.
It leads to a sad discovery of our natural weakness.
It is made manifest by personal faith in Jesus.
It operates on the man by repentance and purification.
It is continued by perseverance in sanctification.
It is completed in joy, infinite, eternal.
5. The period of this change is an era to be looked back upon in time and through
eternity with grateful praise.

III. WE KNOW THAT WE LIVE.
1. We know that we are not under condemnation.
2. We know that faith has given us new senses, grasping a new world, enjoying a
realm of spiritual things.
3. We know that we have new hopes, fears, desires, delights, etc.
4. We know that we have been introduced into new surroundings and a new
spiritual society: God, saints, angels, etc.
5. We know that we have new needs; such as heavenly breath, food, instruction,
correction, etc.
6. We know that this life guarantees eternal bliss.

IV. WE KNOW THAT WE LIVE, BECAUSE WE LOVE. "We love the
brethren."
1. We love them for Christ's sake.
2. We love them for the truth's sake.
3. We love them for their own sake.
4. We love them when the world hates them.
5. We love their company, their example, their exhortations.
6. We love them despite the drawbacks of infirmity, inferiority, etc.
Let us prove our love by our generosity.
Thus shall we supply ourselves with growing evidences of grace.
 256. The Lower Courts
For if our heart condemn us, God is greater than our heart, and knoweth all
things. Beloved, if our heart condemn us not, then have we confidence toward
God. 1 John 3:20-21
THE fault of many is that they will not lay spiritual things to heart at all, but
treat them in a superficial manner. This is foolish, sinful, deadly. We ought to
put our case upon serious trial in the court of our own conscience.
Certain of a better class are satisfied with the verdict of their hearts and do not
remember the higher courts; and therefore either become presumptuous, or are
needlessly distressed. We are about to consider the judgments of this lower
court. Here we may have:
I. A CORRECT VERDICT AGAINST OURSELVES.
Let us sum up the process.
1. The court sits under the King's arms, to judge by royal authority. The charge
against the prisoner is read. Conscience accuses, and it quotes the law as
applicable to the points alleged.
2. Memory gives evidence. As to the fact of sin in years past and of sin more
lately committed. Items mentioned. Sabbath sins. Transgressions of each one of
the ten commandments. Rejection of the gospel. Omissions in a thousand ways.
Failure in motive, spirit, temper, etc.
3. Knowledge gives evidence that the present state of mind and heart and will is
not according to the Word.
4. Self-love and pride urge good intents and pious acts in stay of proceedings.
Hear the defense! But alas! it is not worth hearing. The defense is but one of "the
refuges of lies."
5. The heart, judging by the law, condemns. Henceforth the man lives as in a
condemned cell under fear of death and hell.
If even our partial, half-enlightened heart condemns, we may well tremble at the
thought of appearing before the Lord God.
The higher court is more strictly just, better informed, more authoritative, and
more able to punish. God knows all. Forgotten sin, sins of ignorance, sins half
seen are all before the Lord.
What a terrible case is this! Condemned in the lower court, and sure to be
condemned in the higher!

II. AN INCORRECT VERDICT AGAINST OURSELVES.
The case as before. The sentence apparently most clear.
But when revised by the higher court it is reversed, for good reasons.
1. The debt has been discharged by the man's glorious Surety.
2. The man is not the same man; though he sinned he has died to sin, and he now
lives as one born from above.
3. The evidences in his favor, such as the atonement and the new birth, were
forgotten, undervalued, or misjudged in the lower court; hence he was
condemned. Sentence of condemnation does not stand when these matters are
duly noted.
4. The evidence looked for by a sickly conscience was what it could not find, for
it did not exist, namely, natural goodness, perfection, unbroken joy, etc. The
judge was ignorant, and legally inclined. The verdict was therefore a mistaken
one. An appeal clears the case: "God is greater than our heart, and knoweth all
things."
III. A CORRECT VERDICT Of ACQUITTAL.
Our heart sometimes justly "condemns us not."
The argument for non-condemnation is good: the following are the chief items of
evidence in proof of our being gracious—
1. We are sincere in our profession of love to God.
2. We are filled with love to the brethren.
3. We are resting upon Christ, and on him alone.
4. We are longing after holiness.
The result of this happy verdict of the heart is that we have—
Confidence towards God that we are really his.
Confidence as to our reconciliation with God by Jesus Christ.
Confidence that he will not harm us, but will bless us.
Confidence in prayer that he will accept and answer.
Confidence as to future judgment that we shall receive the gracious
reward at the last great day.
IV. AN INCORRECT VERDICT OF ACQUITTAL.
1. A deceived heart may refuse to condemn, but God will judge us all the same.
He will not allow self-conceit to stand.
2. A false heart may acquit, but this gives no confidence Godward.
3. A deceitful heart pretends to acquit while in its center it condemns.
If we shrink now, what shall we do in judgment?
What a waking, to find ourselves condemned at the last!
 257. Victorious Faith
For whatsoever is born of God overcometh the world; and this is the victory that
overcometh the world, even our faith. I John 5:4
WHAT is meant by this world?
The power of sin all around us: the influence which operates towards evil, and
makes the commandments and purposes of God grievous to society. The Prince
of this world has much to do with this evil power.
This world is our foe, and we must fight with it.
We must contend till we overcome the world, or it will overcome us.

I. THE CONQUEST ITSELF. "Overcometh the world."
We are not to be litigious, eager to contradict everybody.
We are not, however, to be cowardly, and anxious to flee the fight.
We mingle among men of the world, but it must be as warriors who are ever on
the watch, and are aiming at victory. Therefore—
1. We break loose from the world's customs.
2. We maintain our freedom to obey a higher Master in all things.
We are not enslaved by dread of poverty, greed of riches, official
command, personal ambition, love of honor, fear of shame, or force of
numbers.
3. We are raised above circumstances, and find our happiness in invisible things:
thus we overcome the world.
4. We are above the world's authority. Its ancient customs or novel edicts are for
its own children; we do not own it as a ruler, or as a judge.
5. We are above its example, influence, and spirit. We are crucified to the world,
and the world is crucified to us.
6. We are above its religion. We gather our religion from God and his Word, not
from human sources.
As one in whom this conquest was seen, read the story of Abraham. Think of
him in connection with his quitting home, his lonely wanderings, his conduct
towards Lot, Sodom and her king, Isaac, etc.
II. THE CONQUERING NATURE. "Whatsoever is born of God."
1. This nature alone will undertake the contest with the world.
2. This nature alone can continue it. All else wearies in the fray.
3. This nature is born to conquer. God is the Lord, and that which is born of him
is royal and ruling.
 It is not an amendment of the former creation.
It is not even a new creation without relationship to its Creator; but it is
a birth from God, with eminence of descent, infusing similarity of
nature, and conferring rights of heirship.
The Creator cannot be overcome, nor those born of him.
Jesus, the firstborn, never was defeated, nor will those conformed to him
fail of ultimate triumph.
The Holy Spirit in us must be victorious, for how should he be
vanquished? The idea would be blasphemous.
III. THE CONQUERING WEAPON. "Even our faith."
We are enabled to be conquerors through regarding—
1. The unseen reward which awaits us.
2. The unseen presence which surrounds us. God and a cloud of witnesses hold
us in full survey.
3. The mystic union to Christ, which grace has wrought in us. Resting in Jesus,
we overcome the world.
4. The sanctifying communion which we enjoy with the unseen God.
In these ways faith operates towards overcoming sin.

IV. THE SPECIALITY OF IT. "This is the victory."
1. For salvation, finding the rest of faith.
2. For imitation, finding the wisdom of Jesus, the Son of God.
3. For consolation, seeing victory secured to us in Jesus.
Behold your conflict: born to battle.
Behold your triumph: bound to conquer.
 258. Soul-health
Beloved, I wish above all things that thou mayest prosper and be in health, even
as thy soul prospereth. 3 John 2
THE gospel made a marvelous change in John. Once he could call fire from
heaven on opposers; now, having received the Holy Ghost, he is full of love and
kind desires.
The gospel makes the morose cheerful, the gay serious, the revengeful loving.
Coming to such a one as John, it made him the mirror of love. A man's private
letters often let you into the secrets of his heart.
Instance Rutherford, Kirke White, Cowper, and John Newton.
In this letter, John gratefully wishes Gaius every blessing, and above all things
better health.
Health is an invaluable mercy; it is never properly valued till lost.
But John puts soul-prosperity side by side with it. Man has two parts; the one
corporeal and earthy, the other immaterial and spiritual. How foolish is the man
who thinks of his body and forgets his soul, neglects the tenant and repairs the
house, prizes the earthen vessel and yet despises the treasure!
I. WE WILL EXAMINE THE WORDS OF THE TEXT.
1. "I wish"; more correctly, as in the margin, "I pray." Prayer is a wish sanctified.
Turn your wishes into prayers.
2. "That thou mayest prosper." We may ask for prosperity for our friends,
especially if, like Gaius, they serve God and his cause with their substance.
3. "And be in health." This is necessary to the enjoyment of prosperity. What
would all else be without it?
4. "Even as thy soul prospereth." We are startled at this wish; the spiritual health
of Gaius is made the standard of his outward prosperity! Dare we pray thus for
many of our friends?
Dare we pray thus for ourselves? What would be the result if such a prayer were
answered? Picture our bodies made like our souls.
Some would have fever, others paralysis, others ague, etc.
Let us bless God that the body is not the invariable index of the soul.
Few would care to have their spiritual condition expressed in their external
condition.
II. WE WILL MENTION THE SYMPTOMS OF ILL-HEALTH.
1. A low temperature.
 Lukewarmness is an ill sign. In business, such a man will make but little
way; in religion, none at all.
This is terrible in the case of a minister.
This is dangerous in the case of a hearer.
2. A contracted heart.
While some are latitudinarian, others are intolerant, and cut off all who
do not utter their Shibboleth.
If we do not love the brethren, there is something wrong with us.
3. A failing appetite as to spiritual food.
4. A difficulty in breathing.
When prayer is an irksome duty, everything is wrong with us.
5. A general lethargy: unwillingness for holy service, want of heart, etc.
6. An ungovernable craving for unhealthy things. Some poor creatures will eat
dirt, ashes, etc. Some professors are ill in a like way, for they seek groveling
amusements and pursuits.

III. WE WILL SUGGEST MEANS Of RECOVERY.
We will not here dwell upon the means God uses, though he is the great
Physician; but we will think of the regimen we must use for ourselves.
1. Seek good food. Hear a gospel preacher. Study the Word.
2. Breathe freely. Do not restrain prayer.
3. Exercise yourself unto godliness. Labor for God.
4. Return to your native air; breathe the atmosphere of Calvary.
5. Live by the sea. Dwell near to God's all-sufficiency.
6. If these things fail, here is an old prescription: "Carnis et Sanguinis Christi."
This taken several times a day, in a draught of the tears of repentance, is a sure
cure.
God help you to practice the rules of the heavenly Physician!
IV. WE WILL CONCLUDE WITH AN EXHORTATION.
Brother Christian, is it a small matter to be weak and feeble? Thou needest all
thy vigor. Go to Calvary, and recruit thyself.
Sinner, thou art dead, but life and health are in Christi
 259. Jude's Doxology
Now unto him that is able to keep you from falling, and to present you faultless
before the presence of his glory with exceeding joy. To the only wise God our
Savior, be glory and majesty, dominion and power, both now and ever. Amen.
Jude 24-25
WE will joyfully praise the Lord with Jude's doxology.
It is well to be called full often to adoring praise, and the specific statement of
the reason for praise is helpful to fervor of gratitude.
Our great danger is falling and faultiness.
Our great safety is divine ability and faithfulness, by which we are kept from
stumbling so as to dishonor our Lord.

I. LET US ADORE HIM WHO CAN KEEP US FROM FALLING.
1. We need keeping from falling, in the sense of preservation from—
Error of doctrine; which is rife enough in this age.
Error of spirit: such as want of love, or want of discernment, or unbelief,
or credulity, or fanaticism, or conceit.
Outward sin. Alas, how low may the best fall!
Neglect of duty: ignorance, idleness, want of thought.
Backsliding. Into this state we may insensibly descend.
2. None but the Lord can keep us from falling.
We cannot keep ourselves without him.
No place guarantees security; the church, the closet, the communion
table — all are invaded by temptation.
No rules and regulations will secure us from stumbling. Stereotyped
habits may only conceal deadly sins.
No experience can eradicate evil, or protect us from it.
3. The Lord can do it. He is "able to keep," and he is "the only wise God, our
Savior." His wisdom is part of his ability.
By teaching us so that we fall not into sins by ignorance.
By warning us; this may be done by our noting the falls of others, or by
inward monitions, or by the Word.
By providence, affliction, etc., which remove occasions of sinning.
By a bitter sense of sin, which makes us dread it as a burnt child dreads
the fire.
By his Holy Spirit, renewing in us desires after holiness.
4. The Lord will do it. According to the Revised Version he is "the only God our
Savior." He will assuredly save.
From final falls, and even from stumblings (RV), his divine power can and will
keep us.

II. LET US ADORE HIM WHO WILL PRESENT US IN HIS COURTS
FAULTLESS.
1. None can stand in those courts who are covered with fault.
2. None can deliver us from former guilt, or keep us from daily faultiness in the
future, but the Savior himself.
3. He can do it as our Savior. He is divinely wise to sanctify.
4. He will do it. We should not be exhorted to praise him for an ability, which he
would not use.
5. He will do it "with exceeding joy," both to himself and to us.

III. LET US ADORE HIM WITH HIGHEST ASCRIPTIONS OF PRAISE.
1. Presenting our praise through Jesus, who is himself our Lord.
2. Wishing him glory, majesty, dominion and power.
3. Ascribing these to him as to the past, for he is "before all time."
4. Ascribing them to him "now."
5. Ascribing them to him "forever."
6. Adding to this adoration, and to the adoration of all his saints, our own fervent
"Amen." Heartily consenting to all his praise.
Come let us praise our Guardian now, in memory of past upholdings. Let us
praise him in foretaste of what he will do for us. Let us praise him with
"exceeding joy."
 260. The Coming with the Clouds
Behold, he cometh with clouds; and every eye shall see him, and they also which
pierced him; and all kindreds of the earth shall wail because of him. Even so,
Amen. Revelation 1:7
THE doxology which precedes our text is most glorious.
It runs well in the Revised Version: "To him that loved us and loosed us?
Keeping to our Authorized Version, we can get the alliteration by reading "loved
us and laved us."
To him who has made us kings, is himself a King, and is coming into his
kingdom; to him be glory.
Our adoration is increased by our expectation. "He cometh."
Our solemnity in praise is deepened by the hope that our expectation will be
speedily realized. The coming is in the present tense.
John, who once heard the voice, "Behold the Lamb of God!" now utters the
voice, "Behold, he cometh!"
I. OUR LORD JESUS COMES.
1. This fact is worthy of a note of admiration— "Behold!"
2. It should be vividly realized till we cry, "Behold, he cometh!"
3. It should be zealously proclaimed. We should use the herald's cry, "Behold!"
4. It is to be unquestioningly asserted as true. Assuredly he cometh.
It has been long foretold. Enoch. Jude 14.
He has himself warned us of it. "Behold, I come quickly!"
He has made the sacred supper a token of it. "Till he come."
What is to hinder his coming? Are there not many reasons for it?
5. It is to be viewed with immediate interest.
"Behold!" for this is the grandest of all events.
"He cometh;' the event is at the door.
"He," who is your Lord and Bridegroom, comes.
He is coming even now, for he is preparing all things for his advent, and
thus may be said to be on the road.
6. It is to be attended with a peculiar sign: "with clouds—"
The clouds are the distinctive tokens of his Second Advent.
The tokens of the divine presence. "The dust of his feet."
The pillar of cloud was such in the wilderness.
The emblems of his majesty.
The ensigns of his power.
The warnings of his judgment. Charged with darkness and tempest are
 these gathered clouds.
II. OUR LORD'S COMING WILL BE SEEN Of ALL.
1. It will be a literal appearance. Not merely every mind shall think of him, but
"Every eye shall see him."
2. It will be beheld by all sorts and kinds of living men.
3. It will be seen by those long dead.
4. It will be seen by his actual murderers, and others like them.
5. It will be manifest to those who desire not to see the Lord.
6. It will be a sight in which you will have a share.
Since you must see him, why not at once look to him and live?

III. HIS COMING WILL CAUSE SORROW. "All kindreds of the earth shall
wail because of him."
1. The sorrow will be very general. "All kindreds of the earth."
2. The sorrow will be very bitter. "Wail."
3. The sorrow proves that men will not be universally converted.
4. The sorrow also shows that men will not expect from Christ's coming a great
deliverance.
They will not look to escape from punishment.
They will not look for Annihilation.
They will not look for Restoration.
If they did so, his coming would not cause them to wail.
5. The sorrow will in a measure arise out of his glory, seeing they rejected and
resisted him. That glory will be against them.
6. The sorrow will be justified by the dread result. Their fears of punishment will
be well grounded. Their horror at the sight of the great Judge will be no idle
fright.
To his Lord's coming the believer gives his unfeigned assent, whatever the
consequences.
Can you say, Even so, Amen .
 261. The Ark of His Covenant
And the temple of God was opened in heaven, and there was seen in his temple
the ark of his testament; and there were lightnings, and voices, and thunderings,
and an earthquake, and great hail. Revelation 11:19
IT may not be easy to work out the connection of the text; but taken by itself it is
eminently instructive.
Much that is of God we fail to see; to us the temple of God in heaven is still in a
measure closed.
There is need that it be opened to us by the Holy Spirit.
Jesus has rent the veil, and so laid open, not only the holy place, but the Holy of
holies; and yet by reason of our blindness it still needs laying open, so that its
treasures may be seen.
There are minds that even now see the secret of the Lord. We all shall do so
above; and we may do so in a measure while below.
Among the chief objects which are to be seen in the heavenly temple is the ark
of the covenant of God. This means that the covenant is always in the mind of
God, and that his most holy and most secret purposes have a reference to that
covenant.
It is "covenant;" not testament (see the Revised Version, which is the better
translation in this place).
I. THE COVENANT IS ALWAYS NEAR TO GOD. "There was seen in his
temple the ark of his covenant."
Whatever happens, the covenant stands secure.
Whether we see it or not, the covenant is in its place, near to God. The covenant
of grace is forever the same, for—
1. The God who made it changes not.
2. The Christ who is its Surety and Substance changes not.
3. The love which suggested it changes not.
4. The principles on which it is settled change not.
5. The promises contained in it change not; and, best of all,
6. The force and binding power of the covenant change not. It is, It must be,
forever where God at first placed it.

II. THE COVENANT IS SEEN OF SAINTS. "There was seen in his temple."
We see in part, and blessed are we when we see the covenant. We see it when—
1. By faith we believe in Jesus as our Covenant-head.
2. By instruction we understand the system and plan of grace.
3. By confidence we depend upon the Lord's faithfulness, and the promises
which he has made in the covenant.
4. By prayer we plead the covenant.
5. By experience we come to perceive covenant-love running as a silver thread
through all the dispensations of providence.
6. By a wonderful retrospect we look back when we arrive in heaven, and see all
the dealings of our faithful covenant God.

III. THE COVENANT CONTAINS MUCH THAT IS WORTH SEEING.
The ark of the covenant may serve us as a symbol. In it typically, and in the
covenant actually, we see—
1. God dwelling among men: as the ark in the tabernacle, in the center of the
camp.
2. God reconciled, and communing with men upon the mercy-seat.
3. The law fulfilled in Christ: the two tables in the ark.
4. The kingdom established and flourishing in him: Aaron's rod.
5. The provision made for the wilderness: for in the ark was laid up the golden
pot, which had manna.
6. The universe united in carrying out covenant purposes, as typified by the
cherubim on the mercy-seat.

IV. THE COVENANT HAS SOLEMN SURROUNDINGS. "There were
lightnings, and voices, and thunderings," etc.
It is attended by—
1. The sanctions of divine power: confirming.
2. The supports of eternal might: accomplishing.
3. The movements of spiritual energy: applying its grace.
4. The terrors of eternal law: overthrowing its adversaries. Study the covenant of
grace.
Fly to Jesus, who is the Surety of it.
 262. The Repentance which Glorifies God
And the fourth angel poured out his vial upon the sun; and power was given unto
him to scorch men with fire. And men were scorched with great heat, and
blasphemed the name of God, which hath power over these plagues; and they
repented not to give him glory. Revelation 16:8-9
WHAT forces God has at his disposal, since all angels serve him! These bring
forth the vials of his wrath.
What power these beings have over nature, for on the sun the angel empties his
bowl, and men are scorched with fire!
No men are beyond the power of the judgments of God. He can reach them by
any medium. He can make ill effects flow from our best blessings: in this case
burning heat poured from the sun.
The judgments of God do not of themselves produce true repentance; for these
men "repented not to give him glory."
I. THEY MAY PRODUCE A REPENTANCE.
1. A carnal repentance caused by fear of punishment. Cain.
2. A transient repentance which subsides with the judgment. Pharaoh.
3. A superficial repentance which retains the sin. Herod.
4. A despairing repentance which ends in death. Judas.
There is nothing about any of these which gives glory to God.

II. THEY DO NOT PRODUCE THE REPENTANCE WHICH GIVES
GOD GLORY.
True repentance glorifies God—
1. By acknowledging his omniscience, and the wisdom of his warnings, when
we confess the fact and folly of sin.
2. By admitting the righteousness of his law, and the evil of sin.
3. By confessing the justice of the Lord's threatenings, and bowing before his
throne in reverent submission.
4. By owning that it lies with the sovereign mercy of God further to punish us, or
graciously to forgive us.
5. By accepting the grace of God as presented in the Lord Jesus.
6. By seeking sanctification so as to live in holy gratitude, in accordance with
favor received.
In the case before us in the chapter, the men under the plague went from bad to
worse, from impenitence to blasphemy; but where there is godly sorrow, sin is
forsaken.
III. THEY INVOLVE MEN IN GREATER SIN WHEN THEY DO NOT
SOFTEN.
1. Their sin becomes more a sin of knowledge.
2. Their sin becomes more a sin of defiance.
3. Their sin becomes a sin of falsehood before God. Vows broken, resolutions
forgotten: all this is lying unto the Holy Ghost.
4. Their sin becomes a sin of hate towards God. They even sacrifice themselves
to spite their God.
5. Their sin becomes more and more deliberate, costly, and stubborn.
6. Their sin is thus proven to be ingrained in their nature.

IV. THEY ARE TO BE LOOKED UPON WITH DISCRETION.
Hasty generalization will lead us into great errors in reference to divine
judgments.
1. Used by the grace of God, they tend to arouse, impress, subdue, humble, and
lead to repentance.
2. They may not be regarded as of themselves beneficial.
Satan is not bettered by his misery.
The lost in hell grow more obdurate through their pains.
Many wicked men are the worse for their poverty.
Many sick are not really penitent, but are hypocritical.
3. When we are not under judgment and terror, we should repent.
Because of God's long-suffering and goodness.
Because we are not now distracted by pain.
Because now we can think of the sin apart from the judgment, and are
more likely to be honest in repentance.
Because we shall find it sweeter and nobler to be drawn than to be like
"dumb driven cattle."
Be it our one aim "to give HIM glory."
Begin with this object in repentance, continue in it by faith, rise nearer to it in hope, abide in it by zeal and
love.
 263. The Marriage Supper of the Lamb
And he saith unto me, Write, Blessed are they, which are called unto the
marriage supper of the Lamb. Revelation 19:9
AMAZED by what he saw and heard, John might have failed to write but he was
warned to do so on this occasion, because of—
The value of the statements herein recorded.
Their absolute certainty, as sure promises and true sayings of God.
The necessity of keeping such facts in remembrance throughout all time
for the comfort of all those who look for the Lord's appearing.
This fact, that men shall partake of the marriage supper of the Lamb, might seem
too good to be true if it were not specially certified by order of the Lord, under
the hand and seal of the Spirit of God.
In the historical order, the false harlot-church is to be judged (see previous
chapter), and then the true bride of Christ is to be acknowledged and honored.
In meditating upon this august marriage festival, we shall note—

I. THE DESCRIPTION Of THE BRIDEGROOM.
The inspired apostle speaks of him as "the Lamb."
This is John's special name for his Lord. Perhaps he learned it from hearing the
Baptist cry by the Jordan, "Behold the Lamb."
What we learn early abides with us late.
John uses this name continually in this Book of the Revelation.
The last book of the Bible still reveals Jesus in this character as the Lamb of
God.
In this passage the marriage of the Lamb may even seem incongruous as a
figure, but John looks at the sense, and not at the language.
He wishes us above all things to remember that as the sacrifice for sin our Lord
appears in his glory, and that as a Lamb he will manifest himself in the
consummation of all things when his church is perfected.
1. As the Lamb he is the one everlasting sacrifice for sin: he will not be other
than this in his glory.
2. As the Lamb suffering for sin, he is especially glorious in the eyes of the
angels and all other holy intelligences, and so in his joyous day he wears that
character.
3. As the Lamb he most fully displayed his love to his church; and so he appears
in this form on the day of his love's triumph.
4. As the Lamb he is best loved of our souls. Behold, how he loved us even to
the death!
Ever as a victim for sin he rejoices to display himself to the universe.

II. THE MEANING OF THE MARRIAGE SUPPER.
In the evening of time, in the end of the gospel day, there shall be—
1. The completion and perfection of the church. "His bride hath made herself
ready."
2. The rising of the church into the nearest and happiest communion with Christ
in his glory. "The marriage of the Lamb is come." The espousals lead up to this.
3. The fulfillment of the long expectations of both.
4. The open publication of the great fact of mutual love and union.
5. The overflowing of mutual delight and joy. "Be glad and rejoice."
6. The grandest display of magnificent munificence in a banquet.
7. The commencement of an eternally unbroken rest. "He shall rest in his love."
The church, like Ruth, shall find rest in the house of her husband.
III. THE PERSONS WHO ARE CALLED TO IT.
Not those who have the common call and reject it, but—
1. Those who are so called as to accept the invitation.
2. Those who now possess the faith which is the token of admission.
3. Those who love Bridegroom and bride.
4. Those who have on the wedding garment of sanctification.
5. Those who watch with lamps burning.
These are they which are called to the marriage supper.

IV. THE BLESSEDNESS WHICH IS ASCRIBED TO THEM.
1. They have a prospect which blesses them even now.
2. They have great honor in being called to such a future.
3. They will be blessed indeed when at that feast, for—
Those who are called will be admitted.
Those who are admitted will be married.
Those who are married to Jesus will be endlessly happy. How many a
marriage leads to misery! but it is not so in this case.
Alas, some are not thus blessed!
To be unblessed is to be accursed.
264. The Scriptures Divinely True
And he saith unto me, These are the true sayings of God. Revelation 19:9
THESE words relate to that which immediately precedes them.
The judgment of the harlot church (verse 2).
The glorious and universal reign of Christ (verse 6).
The sure reward and glory of Christ with his saved ones in the glorious
period at the last (verses 7-8).
The existence, beauty, purity, simplicity, and glory of the church.
The union of Christ and the church in love, joy, glory.
The blessedness of all who have to do with this union.
The subjects thus referred to make up a summary of what the Lord has said upon
future human history.
The words before us we shall use as expressing:

I. A RIGHT ESTIMATE OF HOLY SCRIPTURE.
1. These words which we find in the Old and New Testaments are true. Free
from error, certain, enduring, infallible.
2. These are divine words. Infallibly inspired, so as to be, in very truth, "the
sayings of God."
3. These words are thus true and divine in opposition to:
Words of man. These may or may not be true.
Pretended words of God. False prophets and men with addled intellects
profess to speak in the name of God; but they lie.
4. These words are all of them truly divine. "These are the true sayings of God."
Neither too severe to be true, nor too terrible to be uttered by a God of
love, as some dare to say.
Nor too good to be true, as tremblers fear.
Nor too old to be true, as novelty-hunters affirm.
Nor too simple to be truly divine, as the worldly-wise insinuate.
5. These words are a blessing to us for that reason.
What else can guide us if we have no sure revelation from God?
How can we understand the revelation if it is not all true? How could we
discriminate between the truth and the error on subjects so much beyond
us?
II. THE RESULT OF FORMING SUCH AN ESTIMATE.
If you believe that "these are the true sayings of God":
1. You will listen to them with attention, and judge what you hear from
preachers by this infallible standard.
2. You will receive these words with assurance.
This will produce confidence of understanding.
 This will produce rest of heart.
3. You will submit with reverence to these words, obey their precepts, believe
their teachings, and value their prophecies.
4. You will expect fulfillment of divine promises under difficulties.
5. You will cling to revealed truth with pertinacity.
6. You will proclaim it with boldness.

III. OUR JUSTIFICATION FOR FORMING SUCH AN ESTIMATE.
In these days we may be accused of bibliolatry, and other new crimes, but we
shall hold to our belief in inspiration, for—
1. The Scriptures are what they profess to be — the word of God.
2. There is a singular majesty and power in them, and we see this when the truth
of God is preached.
3. There is a marvelous omniscience in Scripture, which is perceived by us when
it unveils our inmost souls.
4. They have proven themselves true to us.
They warned us of the bitter fruit of sin, and we have tasted it.
They told us of the evil of the heart, and we have seen it.
They told us of the peace-giving power of the blood, and we have
proved it by faith in Jesus.
They told us of the purifying energy of divine grace: we are already
instances of it, and desire to be more so.
They assured us of the efficacy of prayer, and it is true.
They assured us of the upholding power of faith in God, and by faith we
have been upheld in trial.
They assured us of the faithfulness of God to his people as shown in
providence, and we have experienced it. All things have worked
together for our good hitherto.
5. The witness of the Holy Spirit in our hearts confirms our faith in Holy
Scripture. We believe and are saved from sin by believing. Those words must be
truly divine which have wrought in us such gracious results.
What follows upon this? We believe all the Scripture. We now accept as true
sayings of God:
The proclamation that our Lord is coming.
The doctrine that the dead will be raised at his call.
The fact that there will be a judgment of the quick and dead. The truth
that saints will enjoy eternal life, and that sinners will go away into
everlasting punishment.
 The Pulpit Prayers of C.H. Spurgeon

With an Introduction by Dinsdale T. Young

Text in the Public Domain
This edition formatted and copyrighted by Barry L. Davis, D.Min.
Copyright©2013 Barry L. Davis



Introduction
The day on which a volume of C. H. Spurgeon's Pulpit Prayers appears is a day to be desired. Many will
now rejoice to see that day.
Decidedly this selection of the great preacher's prayers supplies a want. Many of us have long hoped for
such a volume; and now we welcome it with warm gratitude.
Lovers of C. H. Spurgeon will delight in this treasury of devotion. They will not open the book without
keen anticipation, and assuredly they will not close it with disappointment.
It was memorable to hear this incomparable divine when he preached.. It was often even more memorable
to hear him pray. Dr. John Cairns, the golden-mouthed preacher and scholar, much as he rejoiced in C. H.
Spurgeon's sermons, rejoiced yet more in his prayers. Many can bear a similar witness. Who talked with
God as Spurgeon did? His congregational prayers—and I heard many—are always echoing in my grateful
heart. They are sweet and luminous, in the memory, as angel-presences. Never did I hear him pray without
adoringly saying, "Lord, it is good for us to be here." How naturally prayer fell from the lips of that great
apostle! We felt that he was only doing before the multitude what he was habituated to do in private. Prayer
was the instinct of his soul, and the atmosphere of his life. It was his "vital breath" and "native air." How
naturally he inhaled and exhaled it! The greatness of his prayers more and more impresses and delights me.
He touched every note. He sped as on eagle's wings, into the Heaven of God.
The things that were given him to utter in prayer were often more profound and beautiful than the sayings
that left his lips in preaching. This has often been a feature of the greatest ministries. A noble intellect
shines with the glory that excelleth when it is turned towards God. A man of God is frequently at his
intellectual best in prayer. Assuredly it was not seldom so with the beloved Pastor. I once heard him speak
thus with God: "O Lord, if some of us began to doubt Thee we should begin to doubt our senses, for Thou
hast done such wonderful things for us. Thou hast done more for us than Thou didst for Thomas. Thou didst
allow Thomas to thrust his finger into Thy wounds; but Thou hast often thrust Thy finger into our wounds,
and healed them." Did he not speak by the Spirit when he uttered the pathetic and lovely word?
His wonderful knowledge of Scripture made his prayers so fresh and edifying. No man can pray with high
effect unless he is steeped in Scripture. Mr. Spurgeon lived and moved and had his being in the Word of
God. He knew its remoter reaches, its nooks and crannies. Its spirit had entered into his spirit; and when he
prayed, the Spirit of God brought all manner of precious oracles to his mind.
Then he lived so entirely in the spiritual world that he was ever ready to pray. He had not to school himself
at the moment. His pulpit-prayers were not art, but nature. Every prayer was the effluence of a consecrated
personality. No liturgy could have restrained him. One could not imagine him making literary preparation
for public prayer. The flower gave out its perfume without effort. The urn was ever being filled where the
pure waters rise, and so afforded at any moment abundant refreshment.
The quivering sympathy of Mr. Spurgeon's prayers thrilled all who heard them. You felt the throbbing of
that mighty heart. He was royal in his tenderness? Whom did he forget in those powerful pleadings? The
faith of this great saint indeed worked by love. His prayers grandly evinced this.
How ardent were those incomparable prayers! No hint was there of the dull, slumberous, tedious quality
which too often has vitiated pulpit prayer. C. H. Spurgeon was a glowing-hearted "Remembrancer" of God.
The warmth of the Baptism of Fire diffused itself throughout his supplications. The prayers at the
Tabernacle kindled countless cold hearts.
And the English was so delectable. We hesitate to call attention to the intellectual or literary aspect of
prayer. Yet why should we? God's honoured servant thought and studied so incessantly for God's glory that
we reaped an intellectual harvest as well as a spiritual harvest from his devotions. Mr. Spurgeon loved God
with his "mind," and our minds were stimulated when we heard him pray.
Let the holy urgency of his prayers be noted. He never lost his importunity. He pleaded for the immediate
moment. "Now" was his plea; and verily then and there were we all blessed of God.
As a perusal of this volume will reveal, Mr. Spurgeon's prayers were eminently "theological." It is a
warning, well worthy to be heeded, which a devotional master gave, "Beware of an untheological
devotion." The "theological" quality of C, H. Spurgeon's prayers was very notable. How he knew God—the
Holy Trinity; Jesus, the Son of God and Saviour of men; the blessed Spirit. These noble prayers will be seen
to be full of theology. They were the utterances of one who studied God, delighted in God, and walked with
God, especially with the God-man. Precious to him beyond compare was the Divine Redeemer. The blood
of our redemption was his glory. The atoning cross was all in all to him. I would specially commend the
"theological" contents of these prayers, for they are rich with enduring wealth.
The sweet and holy memories of the prayers we heard no man taketh from us. Many such memories will be
aroused in many of the readers of this book.
To those who never heard C. H. Spurgeon's glorious voice, these printed prayers will be valuable as
suggesting his prophetic power at the Mercy Seat. We covet for this volume a great constituency. Of a truth
these prayers are ideals of how men ought to pray. They are calculated to be great inspirations to ministers
as they contemplate their congregational prayers. To all Christian workers they will afford real enrichment.
For quiet home reading they will be invaluable. I am glad that the publishers have associated with these
prayers one of C. H. Spurgeon's delightful and pungent sermons on prayer—an art, of all arts the greatest, in
which he was a master indeed. Few could use "the golden key of prayer" as he so deftly could. May many
be enabled, through grace, by the study of these prayers, to pray more abundantly and more effectually!

Dinsdale T. Young.
 Prayer 1
Help from on High
O Thou who art King of kings and Lord of lords, we worship Thee.
"Before Jehovah's awful throne We bow with sacred joy."
We can truly say that we delight in God. There was a time when we feared Thee, O God, with the fear of
bondage. Now we reverence, but we love as much as we reverence. The thought of Thine Omnipresence
was once horrible to us. We said: "Whither shall we flee from His presence?" and it seemed to make hell
itself more dreadful, because we heard a voice, "If I make my bed in hell, behold, Thou art there." But now,
O Lord, we desire to find Thee. Our longing is to feel Thy presence, and it is the heaven of heavens that
Thou art there. The sick bed is soft when Thou art there. The furnace of affliction grows cool when Thou art
there, and the house of prayer when Thou art present is none other than the house of God, and it is the very
gate of heaven.
Come near, our Father, come very near to Thy children. Some of us are very weak in body and faint in
heart. Soon, O God, lay Thy right hand upon us and say unto us, "Fear not." Peradventure, some of us are
alike, and the world is attracting us. Come near to kill the influence of the world with Thy superior power.
Even to worship may not seem easy to some. The dragon seems to pursue them, and floods out of his mouth
wash away their devotion. Give to them great wings as of an eagle, that each one may fly away into the
place prepared for him, and rest in the presence of God today.
Our Father, come and rest Thy children now. Take the helmet from our brow, remove from us the weight of
our heavy armour for awhile, and may we just have peace, perfect peace, and be at rest. Oh! help us, we
pray Thee, now. As Thou hast already washed Thy people in the fountain filled with blood and they are
clean, now this morning wash us from defilement in the water. With the basin and with the ewer, O Master,
wash our feet again. It will greatly refresh; it will prepare us for innermost fellowship with Thyself. So did
the priests wash ere they went into the holy place.
Lord Jesus, take from us now everything that would hinder the closest communion with God. Any wish or
desire that might hamper us in prayer remove, we pray Thee. Any memory of either sorrow or care that
might hinder the fixing of our affection wholly on our God, take it away now. What have we to do with
idols any more? Thou hast seen and observed us. Thou knowest where the difficulty lies. Help us against it,
and may we now come boldly, not into the Holy place alone, but into the Holiest of all, where we should
not dare to come if our great Lord had not rent the veil, sprinkled the mercy seat with His own blood, and
bidden us enter.
Now, we have come close up to Thyself, to the light that shineth between the wings of the Cherubim, and
we speak with Thee now as a man speaketh with his friends. Our God, we are Thine. Thou art ours. We are
now concerned in one business, we are leagued together for one battle. Thy battle is our battle, and our fight
is Thine. Help us, we pray Thee. Thou who didst strengthen Michael and his angels to cast out the dragon
and his angels, help poor flesh and blood that to us also the word may be fulfilled: "The Lord shall bruise
Satan under your feet, shortly. "
Our Father, we are very weak. Worst of all we are very wicked if left to ourselves, and we soon fall a prey
to the enemy. Therefore help us. We confess that sometimes in prayer when we are nearest to Thee at that
very time some evil thought comes in, some wicked desire. Oh! what poor simpletons we are. Lord help us.
We feel as if we would now come closer to Thee still, and hide under the shadow of Thy wings. We wish to
be lost in God. We pray that Thou mayest live in us, and not we live, but Christ live in us and show Himself
in us and through us.
Lord sanctify us. Oh! that Thy spirit might come and saturate every faculty, subdue every passion, and use
every power of our nature for obedience to God.
Come, Holy Spirit, we do know Thee; Thou hast often overshadowed us. Come, more fully take possession
of us. Standing now as we feel we are right up at the mercy seat our very highest prayer is for perfect
holiness, complete consecration, entire cleansing from every evil. Take our heart, our head, our hands, our
feet, and use us all for Thee. Lord take our substance, let us not hoard it for ourselves, nor spend it for
ourselves. Take our talent, let us not try to educate ourselves that we may have the repute of being wise, but
let every gain of mental attainment be still that we may serve Thee better.
May every breath be for Thee; may every minute be spent for Thee. Help us to live while we live and while
we are busy in the world as we must be, for we are called to it, may we sanctify the world for Thy service.
May we be lumps of salt in the midst of society. May our spirit and temper as well as our conversation be
heavenly; may there be an influence about us that shall make the world the better before we leave it. Lord
hear us in this thing.
And now that we have Thine ear we would pray for this poor world in which we live. We are often horrified
by it. O, Lord, we could wish that we did not know anything about it for our own comfort. We have said,
"Oh! for a lodge in some vast wilderness." We hear of oppression and robbery and murder, and men seem
let loose against each other. Lord, have mercy upon this great and wicked city. What is to be done with
these millions? What can we do? At least help every child of Thine to do his utmost. May none of us
contribute to the evil directly or indirectly, but may we contribute to the good that is in it.
We feel we may speak with Thee now about this, for when Thy servant Abraham stood before Thee and
spake with such wonderful familiarity to Thee, he pleaded for Sodom; and we plead for London We would
follow the example of the Father of the Faithful and pray for all great cities, and indeed for all the nations.
Lord let Thy kingdom come. Send forth Thy light and Thy truth. Chase the old dragon from his throne, with
all his hellish crew. Oh! that the day might come when even upon earth the Son of the woman, the Man-
child, should rule the nations, not with a broken staff of wood, but with an enduring sceptre of iron, full of
mercy, but full of power, full of grace, but yet irresistible. Oh! that that might soon come, the personal
advent of our Lord! We long for the millennial triumph of His Word.
Until then, O Lord, gird us for the fight, and make us to be among those who overcome through the blood
of the Lamb and through the word of our testimony, because we "love not our lives unto the death."
We lift our voice to Thee in prayer; also, for all our dear ones. Lord bless the sick and make them well as
soon as it is right they should be. Sanctify to them all they have to bear. There are also dear friends who are
very weak; some that are very trembling. God bless them. While the tent is being taken down may the
inhabitant within look on with calm joy, for we shall by-and-by "be clothed upon with our house that is
from heaven." Lord help us to sit very loose by all these things here below. May we live here like strangers
and make the world not a house but an inn, in which we sup and lodge, expecting to be on our journey
tomorrow.
Lord save the unconverted, and bring out, we pray Thee, from among them those who are converted, but
who have not confessed Christ. May the Church be built up by many who, having believed, are baptised
unto the sacred name. We pray Thee go on and multiply the faithful in the land. Oh! that Thou wouldst turn
the hearts of men to the gospel once more. Thy servant is often very heavy in heart because of the
departures from the faith. Oh! bring them back; let not Satan take away any more of the stars with his tail,
but may the lamps of God shine bright. Oh! Thou that walkest amongst the seven golden candlesticks trim
the flame, pour forth the oil, and let the light shine brightly and steadily. Now, Lord, we cannot pray any
longer, though we have a thousand things to ask for. Thy servant cannot, so he begs to leave a broken
prayer at the mercy seat with this at the foot of it: We ask in the name of Jesus Christ Thy Son. Amen
 Prayer 2
Thanks be unto God
O Lord God, help us now really to worship Thee. We would thank Thee for this occasion. We bless Thy
name for setting apart this hallowed season. Lord, wilt Thou shut the door upon the world for us? Help us to
forget our cares. Enable us to rise clean out of this world. May we get rid of all its down-dragging
tendencies. May the attractions of these grosser things be gone, and do Thou catch us away to Thyself.
We do not ask to be entranced nor to see an angel in shining apparel, but we do ask that by faith we may see
Jesus, and may His presence be so evidently realized among us that we may rejoice as well as if our eyes
beheld Him, and love Him and trust Him and worship Him as earnestly as we should do if we could now
put our fingers into the print of the nails.
O, Thou precious Lord Jesus Christ, we do adore Thee with all our hearts. Thou art Lord of all We bless
Thee for becoming man that Thou mightest be our next of kin, and being next of kin we bless Thee for
taking us into marriage union with Thyself and for redeeming us and our inheritance from the captivity into
which we were sold. Thou hast paid Thy life for Thy people; Thou hast ransomed Thy folk with Thy heart's
blood. Be Thou, therefore, for ever beloved and adored.
And now Thou art not here for Thou art risen. Our souls would track the shining way by which Thou hast
ascended through the gate of pearl up to Thy Father's throne. We seem to see Thee sitting there, man, yet
God, reigning over all things for Thy people, and our ears almost catch the accents of the everlasting song
which rolls up at Thy feet: "Worthy is the Lamb that was slain to receive honour, and power, and glory, and
dominion, and might for ever and ever." Lord, we say, "Amen." From the outskirts of the crowd that
surround Thy throne we lift up our feeble voices in earnest "Amens," for Thou wast slain and hast redeemed
us to God by Thy blood and hast made us kings and priests unto God, and we shall reign with Thee, for
though far off by space, we know that we are very near to Thy heart.
Thou lookest over the heads of the angelic squadrons to behold us, and Thou dost hear the praises—aye,
and the groans of Thy well-beloved, for are not we most near Thee, Thy flesh and Thy bones? We know we
are. We feel the ties of kinship within us. We our best Beloved's are, and He is ours, and we are longing to
get through the crowd that surround Him, and to get to the forefront, and there to bow prostrate at the dear
feet that were nailed to the tree for us, and worship the Lamb who liveth for ever and ever, Who has
prevailed to take the book and loose the seven seals thereof, to Whom be glory, world without end.
Hallelujah!
O, Saviour, accept these our poor praises. They come from those Thou lovest, and as we prize any little
things that come from those we love, so do we feel that Thou wilt accept the thanksgiving, the reverential
homage of Thy people, redeemed ones who are a people near unto Thee, whose names are graven on the
palms of Thy hands, of whom Thou art the active head and for whom Thy heart beats true and full of love
e'en now.
Oh, we can say we love Thee; we wish we loved Thee more; but Thou art very dear to us. There is nought
on earth like Thee. For the love of Thy name we would live and die. If we think we love Thee more than we
do, we pray that we may yet love Thee more than we think. Oh, take these hearts right away and unite them
with Thine own, and be Thou heart and soul and life and everything to us; for whom have we in heaven but
Thee, and there is none upon earth we desire beside Thee.
We worship the Father, we worship the Son, we worship the Holy Ghost with all the powers of our being.
We fall prostrate before the awful yet glorious throne of the Infinite Majesty of heaven. The Lord accept us
since we offer these praises in the name of Jesus.
And now most blessed Lord, look down upon those who do not love Thee. O Redeemer, look upon them
with those eyes of Thine which are as flames of fire. Let them see how ill they treat Thee. May they
consider within themselves how dire is the ingratitude which can be negligent of a Saviour's blood,
indifferent from a Saviour's heart. Oh, bring the careless and the godless to seek for mercy. Let those that
are postponing serious things begin to see that the very thought of postponement of the claims of Christ is
treason against His Majesty. O Saviour, dart Thine arrows abroad and let them wound many that they may
fall down before thee and cry out for mercy.
But there are some who are wounded; broken hearts that seek peace—men and women, like Cornelius, that
want to hear the words which God commands.
Oh, come Divine Physician, and bind up every broken bone. Come with. Thy sacred nard which Thou hast
compounded of Thine own heart's blood, and lay it home to the wounded conscience, and let it feel its
power. Oh! give peace to those whose conscience is like the troubled sea which cannot rest.
O God, our God, let not the teaching of the Sunday-school, the preaching of the Evangelists, the personal
visitations of individual minds, let not any of these efforts be in vain. Do give conversions. We groan out
this prayer from our very heart, yet can we also sing it, for Thou hast heard us plenteously already, and our
heart doth rejoice in God the Saviour who worketh so graciously among the children of men.
We have been astonished as the Holy Ghost has fallen even upon the chief of sinners, and men afar off from
God have been brought in. But, Lord, do more of this among us. Let us see greater things than these. Where
we have had one saved, let us have an hundred to the praise of the glorious name and the Well-beloved.
Lord keep us all from sin; teach us how to walk circumspectly; enable us to guard our minds against error
of doctrine, our hearts against wrong feelings, and our lives against evil actions. Oh, may we never speak
unadvisedly with our lips, nor give way to anger. Above all, keep us from covetousness which is idolatry,
and from malice which is of the devil. Grant unto us to be full of sweetness and light. May love dwell in us
and reign in us. May we look not every man on his own things, but every man on the things of others. Give
us to live for Jesus. There is no life like it. Help us to be Christly men, Christ's men, and may we in all
things reflect the light which we receive from Him.
Bless our beloved Church and all its organizations. O God, take care of it. Oh! do thou make every member
of the Church a pastor over others. Let all strive together for the good of all, and so may Thy kingdom come
among us.
And do Thou prosper all the churches of Jesus Christ. What we ask for ourselves we seek for them. Let
missionaries especially be helped by Thy Spirit, and may there come a day in which the minds of men may
be better prepared to receive the Gospel, and may Messiah's Kingdom come to the overthrow of her that
sitteth on the Seven Hills and to the eternal waning of Mohammed's moon, to the overthrow of every idol,
that Christ alone may reign. Our whole heart comes out in this. Reign, Immanuel, reign; sit on the high
throne; ride on Thy White Horse; and let the armies of heaven follow thee, conquering and to conquer.
Come, Lord Jesus; even so, come quickly. Amen and amen.
 Prayer 3
The Love Without Measure or End
Lord, we would come to Thee, but do Thou come to us. Draw us and we will run after Thee. Blessed Spirit,
help our infirmities, for we know not what we should pray for as we ought Come, Holy Spirit, and give
right thoughts and right utterance that we may all be able to pray in the common prayer, the whole company
feeling that for each one there is a portion. We are grateful as we remember that if the minister in the
sanctuary should not be able to pray for any one of us there is One who bears the names of all His redeemed
upon His breast, and upon His shoulder, who will take care with the love of His heart and the power of His
arm to maintain the cause of all His own.
Dear Saviour, we put ourselves under Thy sacred patronage. Advocate with the Father, plead for us this
day, yea, make intercession for the transgressors. We desire to praise the name of the Lord with our whole
heart, so many of us as have tasted that the Lord is gracious. Truly Thou hast delivered us from the gulf of
dark despair, wherein we wretched sinners lay. Thou hast brought us up also out of the horrible pit and out
of the miry clay, Thou hast set our feet upon a rock, and the new song which Thou hast put into our mouths
we would not stifle, but we would bless the Lord whose mercy endureth for ever.
We thank Thee, Lord, for the love without beginning which chose us or ever the earth was, for the love
without measure which entered into covenant for our redemption, for the love without failure which in due
time appeared in the person of Christ and wrought out our redemption, for that love which has never
changed, though we have wandered; that love which abideth faithful even when we are unfaithful.
O God, we praise Thee for keeping us till this day, and for the full assurance that Thou wilt never let us go.
Some can say, "He restoreth my soul," they had wandered, wandered sadly, but Thou hast brought them
back again. Lord keep us from wandering, then will we sing, "Unto Him that is able to keep us from
stumbling and to present us faultless before His presence with exceeding joy." Bless the Lord, our inmost
soul blesses the Lord. Blessed be the Father, the Son, and the Holy Spirit, the Triune; blessed be the Lord
for every office sustained by each divine person, and for the divine blessing which has come streaming
down to us through each one of those condescending titles worn by the Father, Son, and the Holy Spirit.
We feel like singing all the time; we would take down our harp from the willows, if we had hung it there,
and we would waken every string to the sweetest melody of praise unto the Lord our God. Yet, Lord, we
cannot close with praise, for we are obliged to come before Thee with humble confession of sin. We are not
worthy of the least of all these favours; we cannot say, "He is worthy for whom Thou shouldst do this
thing," nay, but we are altogether unworthy, and Thy gifts are according to the riches of Thy grace, for
which again we praise Thee.
Lord, forgive us all our sin. May Thy pardoned ones have a renewed sense of their acceptance in the
Beloved. If any cloud has arisen to hide Thee from any believing eye, take that cloud away. If in our march
through this world, so full of mire as it is, we have any spot on us, dear Saviour, wash our feet with that
blessed foot-bath, and then say to us, "Ye are clean every whit." May we know it so, that there is no
condemnation, no separation; sin is removed as to its separating as well as its destroying power, and may
we enter into full fellowship with God. May we walk in the light as God is in the light, and have fellowship
with Him, while the blood of Jesus Christ, His Son, cleanseth us from all sin. Let no child of Thine have
any dead work upon his conscience, and may our conscience be purged from dead works to serve the living
and true God.
And oh! if there are any that after having made the profession of religion have gone astray by any form of
sin, Lord, restore them. If they have fallen by strong drink, if they have fallen by unchastity, if they have
fallen by dishonesty, if, in any way, they have stained their garments, Oh! that Thy mighty grace might
bring them back and put them yet among the children. But give them not up, set them not as Admah, make
them not as Zeboim, but let Thy repentings be kindled and Thy bowels of compassion be moved for them,
and let them also be moved, and may they return with weeping and with supplication, and find Thee a God
ready to pardon.
Furthermore, we ask of Thee, our Father, this day to perfect Thy work within our hearts. We are saved, but
we would be saved from sin of every form and degree; from sins that lie within, and we are scarcely aware
that they are there. If we have any pride of which we are not conscious, any unbelief of which we are not
aware, if there is a clinging to the creature, a. form of idolatry which we have not yet perceived, we pray
Thee, Lord, to search us as with candles till Thou dost spy out the evil and then put it away. We are not
satisfied with pardoned sin, "We pray, create in me a clean heart, O God, and renew a right spirit within
me." Help us in our daily life, in our families, in our relations as husbands or wives, parents or children,
masters or servants, in our business transactions with our fellow men, in our dealings with the Church of
God, may we be true, upright, pure; kept from the great transgression because we are kept from the minor
ones.
Oh! that we may be such as glorify Christ. Save us, we pray Thee, from the common religion; give us the
peculiar grace of a peculiar people. May we abide in Christ, may we live near to God. Let not the frivolities
of the world have any power over us whatever. May we be too full grown in grace to be bewitched with the
toys which are only becoming in children. Oh! give us to serve Thee, and especially, and this prayer we
have already prayed but we pray it again, make us useful in the salvation of our fellow man. O Lord, have
we lived so long in the world and yet are our children unconverted? May we never rest until they are truly
saved. Have we been going up and down in business, and are those round about us as yet unaware of our
Christian character? Have we never spoken to them the Word of Life? Lord, arouse us to a deep concern for
all with whom we come in contact from day to day. Make us all missionaries at home or in the street, or in
our workshop, wherever Providence has cast our lot, may we there shine as lights in the world.
Lord, keep us right, true in doctrine, true in experience, true in life, true in word, true in deed. Let us have
an intense agony of spirit concerning the many who are going down to the everlasting fire of which our
Master spoke. Lord, save them! LORD, SAVE THEM! Stay, we pray Thee, the torrents of sin that run
down the streets of London; purge the dead sea of sin, in which so many of the heathen are lying asoak Oh!
that the day were come when the name of Jesus shall be a household word, when everybody knew of His
love, and of His death, and of His blood, and of its cleansing power. Lord, save men, gather out the
company of the redeemed people; let those whom the Father gave to Christ be brought out from among the
ruins of the fall to be His joy and crown. "Let the people praise Thee, O God, yea, let all the people praise
Thee." Let the ends of the earth fear Him who died to save them. Let the whole earth be filled with the glory
of God.
This is our great prayer, and we crown it with this: Come, Lord Jesus, come Lord and tarry not! Come in
the fulness of Thy power and the splendour of Thy glory! Come quickly, even so come quickly. Lord Jesus.
Amen.
 Prayer 4
The All-Prevailing Plea
O Lord God! the Fountain of all Fulness, we, who are nothing but emptiness, come unto Thee for all
supplies, nor shall we come in vain, since we bear with us a plea which is all prevalent. Since we come
commanded by Thy Word, encouraged by Thy promise, and preceded by Christ Jesus, our great High
Priest, we know that whatsoever we shall ask in prayer, believing, we shall receive. Only do Thou help us
now to ask right things, and may the utterances of our mouth be acceptable in Thy sight, O God our
Strength and our Redeemer.
We would first adore Thy blessed and ever-to-be-beloved Name. "All the earth doth worship Thee, the
Father everlasting." Heaven is full of Thy glory. Oh! that men's hearts were filled therewith, that the noblest
creatures Thou hast made, whom Thou didst set in the Paradise of God, for whom the Saviour shed His
blood, loved Thee with all their hearts.
The faithful, chosen, called, and separated, join in the everlasting song. All Thy redeemed praise Thee, O
God! As the God of our election we extol Thee for Thine everlasting and immutable love. As the God and
Father of our Lord Jesus Christ, we bless Thee for that unspeakable gift, the offering of Thine Only-
begotten. Words are but air, and tongues but clay, and Thy compassion is divine, therefore it is not possible
that any words of ours should "reach the height of this great argument," or sound forth Thy worthy praise
for this superlative deed of grace.
We bless Thee, also, Divine Son of God, co-equal and co-eternal with the Father, that Thou didst not
disdain to be born of the Virgin, and that, being found in fashion like a man, thou didst not refuse to be
obedient unto death, even the death of the cross. Let Thy brows be girt with something better than thorns;
let the eternal diadem for ever glitter there. Thou wast slain, and hast redeemed us to God by Thy blood;
unto Thee be glory, and honour, and power, and majesty, and dominion, and might, for ever and ever!
And equally, most blessed Spirit, Thou who didst brood over chaos and bring it into order, Thou who didst
beget the Son of God's body of flesh, Thou who didst quicken us to spiritual life, by whose divine energy
we are sanctified, and hope to be made meet to be partakers of the inheritance of the saints in light, unto
Thee, also, be hallelujahs, world without end!
O Lord! our soul longeth for words of fire, but we cannot reach them! Oh! when shall we drop this clay
which now is so uncongenial to our song? When shall we be able with wings to mount upward to Thy
throne, and having learned some flaming sonnets that have once been sung by cherubim above, we shall
praise Thee for ever ?
Yet even these are not rich enough for Thy glory. We would sing unto Thee a new song. We will, when we
reach the heavenly shore, become leaders of the eternal music. "Day without night" will we "circle God's
throne rejoicing," and count it the fulness of our glory, our bliss, our heaven, to wave the palm and cast our
crowns with our songs at Thy feet for ever and ever!
Our Father which art in heaven; next to this we would offer prayer for those who never think of Thee; who,
though created by Thee, are strangers to Thee; who are fed by Thy bounty, and yet never lift their voices to
Thee, but live for self, for the world, for Satan, for sin. Father, these cannot pray for themselves for they are
dead; Thy quickened children pray for them. These will not come to Thee, for, like sheep, they are lost; but
do Thou seek them, Father, and bring them back.
Oh! our glorious Lord, Thou hast taught us to pray for others, for the grace which could have met with such
undeserving sinners as we are must be able to meet with the vilest of the vile. Oh! we cannot boast of what
we are; we cannot boast of what we have been by nature. Had we our doom we had now been in hell. Had
we this day our proper, natural, and deserved position, we should still have been in the gall of bitterness and
in the bond of iniquity. 'Tis Thy rich, free, sovereign, distinguishing grace which has brought us up out of
the miry clay, and set our feet upon a rock. And shall we even refuse to pray for others? Shall we leave a
stone unturned for their conversion? Shall we not weep for those who have no tears and cry for those who
have no prayers? Father, we must and we will.

" Fain our pity would reclaim,
And snatch the fire-brands from the flame. "

There are those who are utterly careless about Divine Things. Wilt Thou impress them! May some stray
shot reach their conscience! Oh! that they may be led solemnly to consider their position and their latter
end! May thoughts of death and of eternity dash like some mighty waves, irresistibly against their souls!
Oh! may heaven's light shine into their conscience! May they begin to ask themselves where they are, and
what they are, and may they be turned unto the Lord with full purpose of heart.
There are others who are concerned, but they are halting between two opinions. There are some that we
love in the flesh who have not yet decided for God. Behold it trembles in the balance! Cast in Thy cross, O
Jesus, and turn the scale! Oh! Love irresistible, come forth, and carry by blessed storm the hearts which
have not yet yielded to all the attacks of the law! Oh! that some who never could be melted, even by the
furnace of Sinai, may be dissolved by the beams of love from the tearful eyes of Jesus!
Lord, Lord, if there be a heart that is saying, "Now, behold I yield; lo! at Thy feet rebellion's weapons I lay
down, and cease to be Thy foe, Thou King of kings "—if there be one who is saying, "I am willing to be
espoused unto Christ, to be washed in His blood, to be called in His righteousness "—bring that willing
sinner in now!
May there be no longer delay, but may this be the time when, once for all, the great transaction shall be
done, and they shall be their Lord's, and He shall be theirs.
Oh! that we could pour out our soul in prayer for the unconverted! Thou knowest where they will all be in a
few years! Oh! by Thy wrath, we pray Thee, let them not endure it! By the flames of hell be pleased to
ransom them from going down into the pit! By everything that is dreadful in the wrath to come we do argue
with Thee to have mercy upon these sons of men, even upon those who have no mercy upon themselves.
Father, hast Thou not promised Thy Son to see of His soul's travail? We point Thee to the ransom paid; we
point Thee once again to the groans of Thy Son, to His agony, and bloody sweat! Turn, turn Thy glorious
eyes thither, and then look on sinners, and speak the word, and bid them live. Righteous Father, refresh
every corner of the vineyard, and on every branch of the vine let the dew of heaven rest. Oh! that Thou
wouldest bless Thy church throughout the world! Let visible union be established, or if not that, yet let the
invisible union which has always existed be better recognised by believers. Wilt Thou repair our schisms;
wilt Thou repair the breaches which have been made in the, walls of Zion? Oh! that Thou wouldest purge us
of everything unscriptural, till all Christians shall come to the law and to the testimony, and still keep the
ordinances and the doctrines as they were committed to the apostles by Christ!
Remember our land in this time of need. Do Thou be pleased by some means to relieve the distress
prevalent. Quicken the wheels of commerce that the many who are out of employment in this city may no
longer be crying for work and bread. Oh! that Thou wouldest make wars to cease to the ends of the earth,
or, when they break out break Thou the slave's fetters thereby, and though desperate be the evil, yet grant
that Satan may cast out Satan, and may his kingdom be divided, and so fall.
Above all, Thou long-expected Messiah, do Thou come! Thine ancient people who despised Thee once are
waiting for Thee in Thy second coming, and we, the Gentiles, who knew Thee not, neither regarded Thee,
we, too, are watching for Thine advent. Make no tarrying, O Jesus! May Thy feet soon stand again on
Olivet! Thou shalt not have this time there to sweat great drops of blood, but Thou shalt come to proclaim
the year of vengeance for Thy foes, and the year of acceptance for Thy people.
"When wilt thou the heavens rend, In majesty come down?"
Earth travails for Thy coming. The whole creation groaneth in pain together until now. Thine own expect
Thee; we are longing till we are weary for Thy coming. Come quickly, Lord Jesus, come quickly. Amen
and Amen.
 Prayer 5
To the King Eternal
Our God and Father, draw us to Thyself by Thy Spirit, and may the few minutes that we spend in prayer be
full of the true spirit of supplication. Grant that none of us with closed eyes may yet be looking abroad over
the fields of vanity, but may our eyes be really shut to everything else now but that which is spiritual and
Divine. May we have communion with God in the secret of our hearts, and find Him to be to us as a little
sanctuary.
O Lord, we do not find it easy to get rid of distracting thoughts, but we pray Thee help us to draw the sword
against them and drive them away, and as when the birds came down upon his sacrifice Abraham drove
them away, so may we chase away all cares, all thoughts of pleasure, everything else, whether it be pleasing
or painful, that would keep us away from real fellowship with the Father and with His Son Jesus Christ.
We would begin with adoration. We worship from our hearts the Three in One, the infinitely glorious
Jehovah, the only living and true God We adore the Father, the Son, and the Holy Ghost, the God of
Abraham, of Isaac, and of Jacob. We are not yet ascended to the place where pure spirits behold the face of
God, but we shall soon be there, perhaps much sooner than we think, and we would be there in spirit now,
casting our crowns upon the glassy sea before the throne of the Infinite Majesty, and ascribing glory and
honour, and power and praise, and dominion and might to Him that sitteth upon the throne, and unto the
Lamb for ever and ever.
All the Church doth worship Thee, O God, every heart renewed by grace takes a delight in adoring Thee,
and we, among the rest, though least and meanest of them all, yet would bow as heartily as any
worshipping, loving, praising, in our soul, being silent unto God because our joy in Him is altogether
inexpressible.
Lord help us to worship Thee in life as well as lip. May our whole being be taken up with Thee. As when
the fire fell down on Elijah's sacrifice of old and licked up even the water that was in the trenches, so may
the consuming fire of the Divine Spirit use up all our nature, and even that which might seem to hinder,
even out of that may God get glory by the removal of it. Thus would we adore.
But, oh! dear Saviour, we come to Thee, and we remember what our state is, and the condition we are in
encourages us to come to Thee now as beggars, as dependents upon Thy heavenly charity. Thou art a
Saviour, and as such Thou art on the outlook for those that need saving, and here we are, here we come. We
are the men and women Thou art looking for, needing a Saviour.
Great Physician, we bring Thee our wounds and bruises and putrifying sores, and the more diseased we are
and the more conscious we are today of the depravity of our nature, of the deep-seated corruption of our
hearts, the more we feel that we are the sort of beings that Thou art seeking for, for the whole have no need
of a physician but they that are sick.
Glorious Benefactor, we can meet Thee on good terms, for we are full of poverty, we are just as empty as
we can be. We could not be more abjectly dependent than we are. Since Thou wouldest display Thy mercy
here is our sin; since Thou wouldest show Thy strength here is our weakness; since Thou wouldest manifest
Thy lovingkindness here are our needs; since Thou wouldest glorify Thy grace here are we, such persons as
can never have a shadow of a hope except through Thy grace, for we are undeserving, ill-deserving, hell-
deserving, and if Thou do not magnify Thy grace in us we must perish for ever.
And somehow we feel it sweet to come to Thee in this way. If we had to tell Thee that we had some good
thing in us which Thou didst require of us, we should be questioning whether we were not flattering
ourselves and presumptuously thinking that we were better than we are. Lord Jesus, we come just as we are;
this is how we came at first, and this is how we come still, with all our failures, with all our transgressions,
with all and everything that is what it ought not to be we come to Thee. We do bless Thee that Thou dost
receive us and our wounds, and by Thy stripes we are healed; Thou dost receive us and our sins, and by Thy
sin-bearing we are set clear and free from sin. Thou dost receive us and our death, even our death, for Thou
art He that liveth and was dead, and art alive for evermore.
We just come and lie at Thy feet, obedient to that call of Thine, "Come unto Me all ye that labour and I will
give you rest." Let us feel sweet rest, since we do come at Thy call. May some come that have never come
till this day, and may others who have been coming these many years consciously come again, coming unto
Thee as unto a living stone, chosen of God and precious, to build our everlasting hopes upon.
But, Lord, now that we are come so near Thee, and on right terms with Thee, we venture to ask Thee this,
that we that love Thee may love Thee very much more. Oh! since Thou hast been precious, Thy very name
has music in it to our ears, and there are times when Thy love is so inexpressibly strong upon us that we are
carried away with it. We have felt that we would gladly die to increase Thine honour. We have been willing
to lose our name and our repute if so be Thou mightest be glorified, and truly we often feel that if the
crushing of us would lift Thee one inch the higher, we would gladly suffer it.
For oh! Thou blessed King, we would set the crown on Thy head, even if the sword should smite our arm
off at the shoulder blade. Thou must be King whatever becomes of us; Thou must be glorified whatever
becomes of us.
But yet we have to mourn that we cannot get always to feel as we should this rapture and ardour of love.
Oh! at times Thou dost manifest Thyself to us so charmingly that heaven itself could scarce be happier than
the world becomes when Thou art with us in it But when Thou art gone and we are in the dark, oh! give us
the love that loves in the dark, that loves when there is no comfortable sense of Thy presence. Let us not be
dependent upon feeling, but may we ever love Thee, so that if Thou didst turn Thy back on us by the year
together we would think none the less of Thee, for Thou art unspeakably to be beloved whatsoever Thou
doest, and if Thou dost give us rough words, yet still we would cling to Thee, and if the rod be used till we
tingle again, yet still will we love Thee, for Thou art infinitely to be beloved of all men and angels, and Thy
Father loved Thee. Make our hearts to love Thee evermore the same. With all the capacity for love that
there is in us, and with all the more that Thou canst give us, may we love our Lord in spirit and in truth.
Help us, Lord, to conquer sin out of love to Thee. Help some dear strugglers that have been mastered by sin
sometimes, and they are struggling against it; give them the victory, Lord, and when the battle gets very
sharp, and they are tempted to give way a little, help them to be very firm and very strong, never giving up
hope in the Lord Jesus, and resolving that if they perish they will perish at His feet and nowhere else but
there.
Lord raise up in our churches many men and women that are all on fire with love to Christ and His Divine
Gospel. Oh! give us back again men like Antipas, Thy faithful martyr, men like Paul, Thy earnest servant
who proclaimed Thy truth so boldly. Give us Johns, men to whom the Spirit O may speak, who shall bid us
hear what the Spirit saith unto the churches. Lord revive us! Lord revive us; revive Thy work in the midst of
the years in all the churches. Return unto the Church of God in this country, return unto her. Thine
adversaries think to have it all their own way, but they will not, for the Lord liveth, and blessed be our
Rock.
Because of truth and righteousness, we beseech Thee lay bare Thine arm in these last days. O Shepherd of
Israel, deal a heavy blow at the wolves and keep Thy sheep in their own true pastures, free from the
poisonous pastures of error. O God we would stir Thee up. We know Thou sleepest not, and yet sometimes
it seems as if Thou didst sleep awhile and leave things to go on in their own way.
We beseech Thee awake. Plead Thine own cause. We know Thine answer, "Awake! awake! put on thy
strength, O Zion." This we would do, Lord, but we cannot do it unless Thou dost put forth Thy strength to
turn our weakness into might.
Great God, save this nation! O God of heaven and earth, stay the floods of infidelity and of filthiness that
roll over this land. Would God we might see better days! Men seem entirely indifferent now. They will not
come to hear the Word as once they did. God of our fathers let Thy Spirit work again among the masses.
Turn the hearts of the people to the hearing of the Word, and convert them when they hear it. May it be
preached with the Holy Ghost sent down from heaven.
Our hearts are weary for Thee, thou King, Thou King forgotten in thine own land, Thou King despised
among Thine own people, when wilt Thou yet be glorious before the eyes of all mankind? Come, we
beseech Thee, come quickly, or if Thou comest not personally, send forth the Holy Spirit with a greater
power than ever that our hearts may leap within us as they see miracles of mercy repeated in our midst.
Father glorify Thy Son. Somehow our prayer always comes to this before we have done. "Father glorify
Thy Son that Thy Son also may glorify Thee," and let the days come when He shall see of the travail of His
soul and shall be satisfied. Bless all work done for Thee, whether it be in the barn or in the cathedral,
silently and quietly at the street door, or in the Sunday-school or in the classes, O Lord bless Thy work.
Hear also prayers that have been put up by wives for their husbands, children for their parents, parents for
their children. Let the holy service of prayer never cease, and let the intercession be accepted of God, for
Jesus Christ's sake. Amen.
 Prayer 6
The Wonders of Calvary
Great God, there was a time when we dreaded the thought of coming near to Thee, for we were guilty and
Thou wast angry with us, but now we will praise Thee because Thine anger is turned away, and Thou
comfortest us. Ay, and the very throne which once was a place of dread has now become the place of
shelter. I flee unto Thee to hide me.
We long now to get right away from the world, even from the remembrance of it, and have fellowship with
the world to come by speaking with Him that was, and is, and is to come, the Almighty. Lord we have been
worried and wearied oftentimes with care, but with Thee care comes to an end, all things are with Thee, and
when we live in Thee we live in wealth, in sure repose, in constant joy.
We have to battle with the sons of men against a thousand errors and unrighteousnesses, but when we flee
to Thee, there all is truth and purity and holiness, and our heart finds peace. Above all, we have to battle
with ourselves, and we are very much ashamed of ourselves. After many years of great mercy, after tasting
of the powers of the world to come, we still are so weak, so foolish; but, oh! when we get away from self to
God there all is truth and purity and holiness, and our heart finds peace, wisdom, completeness, delight, joy,
victory.
Oh! bring us, then, we pray Thee, now near to Thyself. Let us bathe ourselves in communion with our God.
Blessed be the love which chose us before the world began. We can never sufficiently adore Thee for Thy
sovereignty, the sovereignty of love which saw us in the ruins of the Fall, yet loved us notwithstanding all.
We praise the God of the Eternal Council Chamber and of the Everlasting Covenant, but where shall we
find sufficiently fit words with which to praise Him who gave us grace in Christ His Son, before He spread
the starry sky.
We also bless Thee, O God, as the God of our redemption, for Thou hast so loved us as to give even Thy
dear Son for us. He gave Himself, His very life for us that He might redeem us from all iniquity and
separate us unto Himself to be His peculiar people, zealous for good works.
Never can we sufficiently adore free grace and dying love. The wonders of Calvary never cease to be
wonders, they are growingly marvellous in our esteem as we think of Him who washed us from our sins in
His own blood. Nor can we cease to praise the God of our regeneration who found us dead and made us
live, found us at enmity and reconciled us, found us loving the things of this world and lifted us out of the
slough and mire of selfishness and wordliness into the love of divine everlasting things.
O Spirit of God we love Thee this day, especially for dwelling in us. How canst Thou abide in so rude a
habitation. How canst Thou make these bodies to be Thy temples, and yet Thou dost so, for which let Thy
name be had in reverence so long as we live.
O Lord we would delight ourselves in Thee this day. Give us faith and love and hope that with these three
graces we may draw very near to the Triune God. Thou wilt keep us, Thou wilt preserve us, Thou wilt feed
us, Thou wilt lead us, and Thou wilt bring us to the mind of God, and there wilt Thou show us Thy love,
and in the glory everlasting and boundless, there wilt Thou make us know and taste and feel the joys that
cannot be expressed.
But a little longer waiting and we shall come to the golden shore; but a little longer fighting and we shall
receive the crown of life that fadeth not away.
Lord get us up above the world. Come, Holy Spirit, heavenly Dove, and mount and bear us on Thy wings,
far from these inferior sorrows and inferior joys, up where eternal ages roll. May we ascend in joyful
contemplation, and may our spirit come back again, strong for all its service, armed for all its battles,
armoured for all its dangers, and made ready to live heaven on earth, until by-and-bye we shall live heaven
in heaven. Great Father, be with Thy waiting people, any in great trouble do Thou greatly help; any that are
despondent do Thou sweetly comfort and cheer; any that have erred, and are smarting under their own sin,
do Thou bring them back and heal their wounds; any that this day are panting after holiness do Thou give
them the desire of their hearts; any that are longing for usefulness do Thou lead them into ways of
usefulness.
Lord, we want to live while we live. We do pray that we may not merely groan out an existence here below,
nor live as earthworms crawling back into our holes and dragging now and then a sere leaf with us; but oh!
give us to live as we ought to live, with a new life that Thou hast put into us, with the divine quickening
which has lifted us as much above common men as men are lifted above the beasts that perish.
Do not let us always be hampered like poor half-hatched birds within the egg; may we chip the shell today
and get out into the glorious liberty of the children of God. Grant us this, we pray Thee.
Lord visit our church. We have heard Thy message to the churches at Ephesus; it is a message to us also.
Oh! do not let any of us lose our first love. Let not our church grow cold and dead. We are not, we fear,
what once we were. Lord revive us! All our help must come from Thee. Give back to the church its love, its
confidence, its holy daring, its consecration, its liberality, its holiness. Give back all it ever had and give it
much more. Take every member and wash his feet, Sweet Lord, most tenderly, and set us with clean feet in
a clean road, with a clean heart to guide them, and do Thou bless us as Thou art wont to do after a divine
fashion.
Bless us, our Father, and let all the churches of Jesus Christ partake of like care and tenderness. Walking
among the golden candlesticks trim every lamp and make every light, even though it burneth but feebly
now, to shine out gloriously through Thy care.
Now bless the sinners. Lord convert them. O God, save men, save this great city, this wicked city, this
slumbering dead city. Lord, arouse it, arouse it by any means, that it may turn unto its God. Lord save
sinners all the world over, and let Thy precious Word be fulfilled. "Behold He cometh with clouds." Why
dost Thou tarry? Make no tarrying, O, our Lord. And now unto Father, Son, and Holy Ghost be glory for
ever and ever. Amen.
 Prayer 7
"Let all the People Praise Thee"
Our Father, when we read Thy description of human nature we are sure it is true, for Thou hast seen man
ever since his fall, and Thou hast been grieved at heart concerning him. Moreover, Thou hast such a love
towards him that Thou didst not judge him harshly; and every word that Thou hast spoken must be
according to truth. Thou hast measured and computed the iniquity of man, for Thou hast laid it on the Well-
Beloved; and we know Thou hast not laid upon Him more than is meet.
O God, we are distressed, we are bowed down greatly when we see what is the condition to which we and
all our race have fallen. "Where is boasting then?" And yet we grieve to say that we do boast, and have
boasted; and that our fellowmen are great at boasting; whereas they ought rather to lay their hands upon
their mouths before Thee.
It has become a wonder to us that Thou shouldst look upon man at all; the most hateful object in creation
must be a man, because he slew Thy Son, because he has multiplied rebellions against a just and holy law.
And yet truly there is no sight that gives Thee more pleasure than man, for Jesus was a man; and the
brightness of His glory covers all our shame; and the pureness and perfectness of His obedience shines like
the sun in the midst of the thick darkness. For His sake Thou art well pleased, and Thou dost dwell with us.
Lord, we once thought that those descriptions of our heart were somewhat strained, but we think not so
now, for verily we perceive that had it not been for restraint which held us like fetters we, in our
unregenerate state, were capable of anything; for, even now, when we are regenerate, the old sin that
abideth in us is capable of reaching to a high degree of infamy; and did not the new life restrain the old
death we know not what we might yet become.
We thought once we were humble; but we soon found that our pride will feed on any current flattery that is
laid at our door. We thought we were believers, but sometimes we are so doubting, so unbelieving, so vexed
with scepticism that we should not certainly choose to follow: that is Thy work in us. By nature we are such
liars that we think Thee a liar too; the surest token of our untruthfulness, that we think that Thou canst be
untrue.
Oh, this base heart of ours! hath it not enough tinder in it to set on fire the course of nature? If a spark do
but fall into it, any one of our members left to itself would dishonour Christ, deny the Lord that bought us,
and turn back into perdition.
We are altogether ashamed. Truly in us is fulfilled Thine own Word: "Thou shalt be a shame, and never
open thy mouth any more." For Thy love to us hath silenced us, that great love hath hidden boasting from
us; Thy great love, wherewith Thou lovedst us even when we were dead in trespasses and sins; Thy great
love wherewith Thou hast loved us still, despite our ill manners, our wanderings, our shortcomings, and our
excesses.
Oh, the matchless love of God! Truly if there be any glory it must be all the Lord's; if there be any virtue it
is the result of grace; if there be anything whatsoever that lifts us above the devil himself it is the work of
the Divine Spirit, to whom be glory!
And now at the remembrance of all this, and being in Thy presence, we do yet rejoice that covered is our
unrighteousness; from condemnation we are free, and we are the favoured of the Lord. Thou hast given us,
O Lord, to taste of that love which is not merely laid up for us, but we have enjoyed it, and do enjoy it still.
Our heart knows the Father's love, for we have received the spirit of adoption, whereby we cry, "Abba
Father." And we joy and rejoice in the redemption of our spirits, and we expect the redemption of our
bodies, when, at the coming of the Lord they too shall be raised incorruptible, and we shall be changed.
O Jesus, Thou wilt bring Thy Israel out of Egypt, and not a hoof shall be left behind; no, not a bone, nor a
piece of Thine elect shall be left in the hands of the adversary. We shall come out clean, delivered by Him
Who doeth nothing by halves, but Who on the cross said, "It is finished." Who much more will say it on His
throne: Glory be unto Father, Son and Holy Ghost, Who hath lifted us up from our ruin and condemnation,
and made us new creatures, and justified us, and guaranteed us eternal life, which eternal life shall be
manifested at the coming of the Lord. All glory be unto His ever blessed name for ever and ever!
And now, Lord, during the few days that remain to us here below, be it all our business to cry, "Behold the
Lamb!" Oh! teach these hearts to be always conscious of Thy love; and then these lips, that they may set out
as best they can by Thy divine help the matchless story of the Cross. Oh! do give us to win many to Jesus
let us not be barren, but may we have to cry that we are the beloved of the Lord, and our offspring with us.
May we have many spiritual offspring that shall go with us to the throne, that we may say before Him, "I
and the children that Thou hast given me. "
Lord bless the work of the Church and all its branches; and let Thy kingdom come into the hearts of
multitudes by its means. Remember all churches that are really at work for Jesus, and all private
individuals, workers alone, workers by themselves. Let the Lord's own name be made known by tens of
thousands. Give the Word, and great may be the multitude of them that publish it. Let all this, our beloved
country, know Christ, and come to His feet; let the dark places of this huge city be enlightened with the
sweet name of Jesus. And then let the heathen know Thee, and the uttermost parts of the earth hear of Thee.
Oh! from the tree declare Thou Thy salvation, and from the throne let it be published in proclamations of a
king. "Let the people praise Thee, O God; yea, let all the people praise Thee. "
Our heart seems as if it had not anything else to ask for when it reaches to this; yet would we go back a
moment and say: Lord, forgive us our sins; Lord, sanctify our persons; Lord, guide us in difficulty; Lord,
supply our needs. The Lord teach us; the Lord perfect us; the Lord comfort us; the Lord make us meet for
the appearing of His Son from heaven!
And now we come back to a theme that still seems to engross our desires. Oh! that Christ might come. Oh!
that His word might be made known to the uttermost ends of the earth! Lord, they die, they perish, they pass
away by multitudes! Every time the sun rises and sets they pass away! Make no tarrying, we beseech Thee.
Give wings to the feet of Thy messengers, and fire to their mouths, that they may proclaim the Word with
Pentecostal swiftness and might. Oh! that Thy kingdom might come, and Thy will be done on earth as it is
in heaven, for Thine is the kingdom, the power and the glory, for ever and ever. Amen.
 Prayer 8
A Prayer for Holiness
Our Father, we worship and love Thee; and it is one point of our worship that Thou art holy. Time was
when we loved Thee for Thy mercy; we knew no more; but now Thou hast changed our hearts and made us
in love with goodness, purity, justice, true holiness; and we understand now why "the cherubim and
seraphim continually do cry, Holy, Holy, Lord God of hosts. "
We adore Thee because Thou art holy, and we love Thee for Thine infinite perfection. For now we sigh and
cry after holiness ourselves. Sanctify us wholly, spirit, soul and body. Lord, we mourn over the sins of our
past life and our present shortcomings. We bless Thee Thou hast forgiven us; we are reconciled to Thee by
the death of Thy Son. There are many who know that they have been washed, and that He that beareth away
sin has borne their sin away. These are they who now cry to Thee to be delivered from the power of sin, to
be delivered from the power of temptation without, but especially from indwelling sin within.
Lord purify us in head, heart and hand; and if it be needful that we should be put into the fire to be refined
as silver is refined, we would even welcome the fire if we may be rid of the dross. Lord save us from
constitutional sin, from sins of temperament, from sins of our surroundings. Save us from ourselves in every
shape, and grant us especially to have the light of love strong within us.
May we love God; may we love Thee, O Saviour; may we love the people of God as being members of one
body in connection with Thee. May we love the guilty world with that love which desires its salvation and
conversion; and may we love not in word only, but in deed and in truth. May we help the helpless, comfort
the mourner, sympathise with the widow and fatherless, and may we be always ready to put up with wrong,
to be long suffering, to be very patient, full of forgiveness, counting it a small thing that we should forgive
our fellowmen since we have been forgiven of God. Lord tune our hearts to love, and then give us an
inward peace, a restfulness about everything.
May we have no burden to carry, because, though we have a burden, we have rolled it upon the Lord May
we take up our cross, and because Christ has once died on the cross may our cross become a comfort to us.
May we count it all joy when we fall into divers trials, knowing that in all this God will be glorified, His
image will be stamped upon us, and the eternal purpose will be fulfilled, wherein He has predestinated us to
be conformed unto the image of His Son.
Lord look upon Thy people. We might pray about our troubles. We will not; we will only pray against our
sins. We might come to Thee about our weariness, about our sickness, about our disappointment, about our
poverty; but we will leave all that, we will only come about sin. Lord make us holy, and then do what Thou
wilt with us.
We pray Thee help us to adorn the doctrine of God our Saviour in all things. If we are fighting against sin
—"the sin which doth so easily beset us "—Lord lend us heavenly weapons and heavenly strength that we
may cut the giants down, these men of Anak that come against us. We feel very feeble. Oh! make us strong
in the Lord, in the power of His might. May we never let sin have any rest in us, may we chase it, drive it
out, slay it, hang it on a tree, abhor it, and may we "cleave to that which is good."
Some of us are trying, striving after some excellent virtue. Lord help strugglers; enable those that contend
against great difficulties only to greater grace, more faith, and so to bring them nearer to God. Lord we will
be holy; by Thy grace we will never rest until we are. Thou hast begun a good work in us and Thou wilt
carry it on. Thou wilt work in us to will and to do of Thine own good pleasure.
Lord help the converted child to be correct in his relation to his parents; help the Christian father or mother
to be right in dealing with children, "may they not provoke their children to anger lest they may
discourage." Take away wilfulness from the young; take away impatience from the old. Lord help Christian
men of business. May they act uprightly; may Christian masters never be hard to their servants, to their
workpeople; and may Christian workpeople give to their masters that which is just and equal in the way of
work in return for wage. May we as Christian men be always standing upon our rights, but always be
willing each one to minister to the help of others.
And, oh that as Christians we might be humble! Lord take away that stiff-necked, that proud look; take
away from us the spirit of "stand by, for I am holier than Thou;" make us condescend to men of low estate;
ay, and even to men of low morals, low character. May we seek them out, seek their good. Oh! give to the
Church of Christ an intense love for the souls of men. May it make our hearts break to think that they will
perish in their sin. May we grieve every day because of the sin of this City. Set a mark upon our forehead
and let us be known to Thyself as men that sigh and cry for all the abominations that are done in the midst
of the City.
O God save us from a hard heart, an unkind spirit, that is insensible to the woes of others. Lord preserve
Thy people also from worldliness, from rioting, from drunkenness, from chambering and wantonness, from
strife and envy, from everything that would dishonour the name of Christ that we bear. Lord make us holy.
Our prayer comes back to this. Make us holy; cleanse the inside and let the outside be clean too. Make us
holy, O God: do this for Christ's sake. Not that we hope to be saved by our own holiness, but that holiness is
salvation. Then we are saved from sin.
Lord help Thy poor children to be holy. Oh! keep us so if we are so; keep us even from stumbling, and
present us faultless before Thy presence at last. We pray for friends that are ill, for many that are troubled
because of the illness of others. We bring before Thee every case of trouble and trial known to us, and ask
for Thy gracious intervention. We pray for Thy ministers everywhere; for Thy missionary servants.
Remember brethren that are making great sacrifice out in the hot sun or in the cold and frozen north.
Everywhere preserve those who for Christ's sake carry their lives in their hands.
And our brethren at home, in poverty many of them, working for Christ, Lord accept them and help us to
help them. Sunday-school teachers, do Thou remember them; and the tract visitors from door to door, and
the City missionaries, and the Bible women, all who in any way endeavour to bring Christ under the notice
of men. O, help them all.
We will offer but one more prayer, and it is this. Lord look in pity upon any who are not in Christ. May they
be converted. May they pass from death to life, and they will never forget it; may they see the eternal light
for the first time, and they will remember it even in Eternity. Father help us; bless us now for Jesu's sake.
Amen.
 Prayer 9
Glorious Liberty
Our Father, we bless Thy name that we can say from the bottom of our hearts, "Abba, Father." It is the chief
joy of our lives that we have become the children of God by faith which is in Christ Jesus, and we can in the
deep calm of our spirit say, "Our Father, which art in heaven, hallowed be Thy name; Thy kingdom come;
Thy will be done in earth as in heaven. "
Lord, we thank Thee for the liberty which comes to our emancipated spirit through the adoption which
Thou hast made us to enjoy. When we were in servitude the chains were heavy, for we could not keep Thy
law; there was an inward spirit of rebellion; when the commandment came it irritated our corrupt nature and
sin revived, and we died.
Even when we had some strivings after better things, yet the power that was in us lusted into evil, and the
spirit of the Hagarene was upon us; we wanted to fly from the Father's house; we were wild men, men of
the wilderness, and we loved not living in the Father's house.
O God, we thank Thee that we have not been cast out. Indeed, if Thou hadst then cast out the child of the
bondwoman Thou hadst cast us out, but now through sovereign grace all is altered with us. Blessed by Thy
name. It is a work of divine power and love over human nature, for now we are the children of the promise,
certainly not born according to the strength of the human will, or of blood, or of birth, but born by the Holy
Ghost through the power of the Word, begotten again unto a lively hope by the resurrection of Jesus Christ
from the dead, children of the Great Father who is in heaven, having His life within us. Now, like Isaac, we
are heirs according to promise and heirs of the promise, and we dwell at home in the Father's house, and our
soul is satisfied as with marrow and fatness, and our mouth shall praise Thee as with joyful lips.
O God, we would not change places with angels, much less with kings of the earth. To be indeed Thy sons
and daughters—the thought of it doth bring to our soul a present heaven, and the fruition of it shall be our
heaven, to dwell for ever in the house of the Lord, and go no more out, but to be His sons and His heirs for
ever and ever.
Our first prayer is for others who as yet are in bondage. We thank Thee, Lord, that Thou hast given them
the spirit of bondage and made them to fear. We are glad that they should be brought to feel the evil of sin,
to feel the perfection of Thy law, to know something of the fiery nature of Thy justice, and so to be shut up
unto salvation by grace through faith. But, Lord, let them not tarry long under the pedagogue, but may the
schoolmaster with his rod bring them to Christ.
Lord, cure any of Thy chosen of self-righteousness; deliver them from any hope in their own abilities, but
keep them low. Bring them out of any hope of salvation by their own prayers or their own repentance. Bring
them to cast themselves upon Thy grace to be saved by trusting in Christ Emancipate them from all
observance of days, weeks, months, years, and things of human institution, and bring them into the glorious
liberty of the children of God that Thy law may become their delight, Thyself become their strength, their
all, Thy Son become their joy and their crown. We do pray this with all our hearts.
Lord, deliver any of Thy children from quarrelling with Thee. Help us to be always at one with our God. "It
is the Lord; let Him do what seemeth Him good," and blessed be His name for ever and ever.
God bless our country, and the sister country across the flood, and all lands where Thy name is known and
reverenced, and heathen lands where it is unknown. God bless the outposts, the first heralds of mercy, and
everywhere may the Lord's kingdom come and His name be glorified. Glory be unto the Father, and to the
Son, and to the Holy Ghost; as it was in the beginning, is now, and ever shall be, world without end. Amen.
 Prayer 10
The Music of Praise
O Thou blessed God, we must be helped of Thy Spirit or we cannot worship Thee aright. Behold the holy
angels adore Thee, and the hosts redeemed by blood bring everlasting Hallelujahs to Thy feet. What are we,
the creatures of a day, polluted with sin, that we should think that we can praise thee? And yet the music of
praise were not complete if Thy children did not join in it, even those of them who are still in this world
below. Help us, then; enable us to tune our harps and to fetch forth music from our spirit.
Verily, Lord, if there are any creatures in the world that can praise Thee we ought to do so. Each one among
us feels that he has some special reason for gratitude. Lord, it is an unspeakable mercy to know Thee—to
know Thee as our reconciled God, to know Thee as our Father in Christ Jesus, who has forgiven us all our
trespasses. Oh! it is unspeakably sweet to come and rest in Thee, and to know that there is now no cause of
quarrel between us and Thee; on the contrary, that we are bound to one another by a covenant which in
infinite tenderness and mercy Thou hast made, that Thy people might have strong consolation, and might
boldly take hold on Thee.
Oh! the joy of knowing that we are Thine for ever, thine in the trials of life, and thine in the last dread trial
of deaths and then Thine in resurrection, thine throughout eternity. We do therefore worship Thee, O God,
not as a constraining nor under terror or pressure, but cheerfully and gladly, ascribing unto Thee praise, and
power, and dominion, and glory, and honour, world without end.
We wish we knew how to do something for Thee. We pray that we may be helped to do so ere we die; yea,
that every flying hour may confess that we have brought Thy Gospel some renown; that we may so live as
to extend the Redeemer's kingdom at least in some little measure; that ours may not be a fruitless, wasted
life; that no faculty of ours may lay by and rust; but to the utmost of our capacity may we be helped of the
Divine Spirit to spend our whole life in real adoration.
We know that he prays that serves, he praises that gives, he adores that obeys, and the life is the best music.
Oh! set it to good music, we pray Thee, and help us all through to keep to each note, and may there be no
false note in all the singing of our life, but all be according to that sacred score which is written out so fully
in the life music of our Lord.
We beseech Thee to look down upon Thy children, and cheer us. Lord, lift us up. Come, Holy Spirit, like a
fresh, bracing wind, and let our spirit, through Thy Spirit, rise upward toward God.
We would with much shamefacedness acknowledge our transgressions and sins. There are some that never
felt the burden of sin at all. Lord, lay it on them; press them with it. Almighty God, vex their souls; let them
find no rest till they find rest in Thee. May they never be content to live and die in sin, but of Thine infinite
mercy come to them, and make them sorry for their sin.
As for Thy people we are grieved to think that we do not live better than we do. Blessed be Thy name for
every fruit of holiness, for every work of faith, but oh! for more. Thou hast changed the tree; it is no longer
a bramble; it can bring forth figs, but now we want to bring forth more of these sweet fruits.
The Lord make us to love Christ intensely, to love the souls of men most heartily, to love Thy truth with
earnestness, to love the name of Jesus above everything. May we be ravished with the sound of it. The Lord
give us to have every grace, not only love, but faith, and hope, and holy gentleness, meekness, patience,
brotherly love. Build us up, we pray Thee, Lord, in all knowledge, and in all experience, and give us with
this submission to Thy will, holy resignation, great watchfulness, much carefulness in our speech, that we
may rule the tongue, and so rule the whole body.
The Lord pour out His Spirit upon us that every chamber of our nature may be sweetened and perfumed
with the indwelling of God, till our imagination shall only delight in things chaste and pure; till our memory
shall cast out the vile stuff from the dark chambers; till we shall expect and long for heavenly things, and
our treasure shall all be in heaven and our heart be there. Take our highest manhood, Lord, and saturate it in
Thy love, till like Gideon's fleece it is filled with dew, very lock and every single fleck of it, not a single
portion of it left unmoistened by the dew from heaven.
How we do bless Thee for many that are striving to walk as Christ walked, and who are also trying to bring
others to Christ. O Lord help us in this struggle after holiness and usefulness; and as Thou hast given to
many the desire of their hearts in this respect up to a certain measure; now enlarge their hearts, and give
them more both of holiness and usefulness. Oh! give us to be like trees planted by the rivers of water, that
we ourselves may be vigorous, and then give us to bring forth abundant fruit according to our season, to the
praise and glory of God.
Our desire is that we may be quickened in our progress toward the celestial life. Visit us with Thy salvation.
Lord, let us not only have life, but let us have it more abundantly. May we every one of us quicken His
pace, and may we run more earnestly than ever toward the mark that is set before us.
Remember all Thy Church throughout the whole world. Prosper missionary operations. Be with any
ministers or missionaries that are depressed for lack of success. Be with any that are rejoicing because of
success. May each heart be kept in a right state, so that Thou mayest use Thy servants to the utmost of
possibility.
O God, send us better days than these, we pray Thee. We thank Thee for all the light there is, but send us
more light. We thank Thee for what life there is among Christians, but send more of it. Bind the churches
together in unity, and then give them such speed, such force, such power that they shall break into the ranks
of the adversary, and the victory shall be unto Christ and to His people.
Remember our dear country. Bless the Sovereign. Remember all those that lead our legislature. Be gracious
unto all ranks and conditions of men. Have mercy upon all that are poor and needy, all that are sick and
sorrowing, and that are tossed upon the sea. Remember the prisoners and such as have no helper. Be
gracious to such as are in the article of death; and, finally, let the day come when the Sun shall shine forth
in all His brightness, even Christ Jesus shall be manifested, to be admired in them that believe, and to make
glad the whole creation. Make no tarrying, O Thou Sun of Righteousness, but come forth speedily. We ask
it for Thy name's sake. Amen.
 Prayer 11
Under the Blood
Jehovah our God, we thank Thee for leaving on record the story of Thine ancient people. It is full of
instruction to ourselves. Help us to take its warning to avoid the faults into which they fell! Thou art a
covenant God, and Thou keepest Thy promises and Thy Word never faileth. We have proved this so
hitherto:—

" Thus far we find that promise good,
Which Jesus ratified with blood. "

But as for ourselves we are like Israel of old, a fickle people, and, we confess it with great shame, there are
days when we take the timbrel and we sing with Miriam "unto the Lord who triumphed gloriously," and yet,
we grieve to say it, not many hours after, we are thirsty, and we cry for water, and we murmur in our tents;
the brackish Marah turns our heart and we are grieved with our God. Sometimes we bow before Thee with
reverence and awe when we behold Thy Sinai altogether on a smoke; but there have been times when we
have set up the golden calf and we have said of some earthly things, "These be Thy gods, O Israel" We
believe with intensity of faith and then doubt with a horribleness of doubt.
Lord, Thou hast been very patient with us. Many have been our provocations, many have been Thy
chastisements, but:—

" Thy strokes are fewer than our crimes,
And lighter than our guilt. "

"Thou hast not dealt with us after our sins, nor rewarded us according to our iniquities." Blessed be Thy
name!
And now fulfil that part of the covenant wherein Thou hast said, "A new heart also will I give thee and a
right spirit will I put within thee. I will put My fear in their hearts and they shall not depart from Me." Hold
us fast and then we shall hold fast to Thee. Turn us and we shall be turned; keep us and we shall keep Thy
statutes.
We cry to Thee that we may no more provoke Thee. We beg Thee rather to send the serpents among us than
to let sin come among us. Oh! that we might have our eye always on the brazen serpent that healeth all the
bites of evil, but may we not look to sin nor love it. Let not the devices of Balaam and of Balak prevail
against us, to lead Thy people away from their purity. Let us not be defiled with false doctrine or with
unholy living, but may we walk as the separated people of God and keep ourselves unspotted from the
world. Lord, we would not grieve Thy Spirit. Oh! may we never vex Thee so as to lead Thee in Thy wrath
to say, "They shall not enter into my rest." Bear with us still for His dear sake whose blood is upon us. Bear
with us still and send not the destroying angel as Thou didst to Egypt, but again fulfil that promise of Thine,
"When I see the blood I will pass over you. "
Just now may we be consciously passed over by the Spirit of condemnation; may we know in our hearts that
"there is therefore now no condemnation to them that are in Christ Jesus." May we feel the peace giving
power of the Divine absolution. May we come into Thy holy presence with our feet washed in the brazen
laver, hearing our great High Priest say to us, "Ye are clean every whit." Thus made clean may we draw
near to God through Jesus Christ our Lord.
Further, our heavenly Father, we come before Thee now washed in the blood, wearing the snow white robe
of Christ's righteousness, and we ask Thee to remember Thy people. Some are sore burdened; lighten the
burden or strengthen the shoulder. Some are bowed down with fear; peradventure they mistrust; forgive the
mistrust and give a great increase of faith that they may trust Thee where they cannot trace Thee. The Lord
remember any who bear the burden of others. Some cry to Thee day and night about the sins of the times,
about the wanderings of Thy Church. Lord hear our prayers! We would bear this yoke for Thee, but help us
to bear it without fearing so as to distrust Thee. May we know that Thou wilt take care of Thine own case
and preserve Thine own truth, and may we therefore be restful about it all.
Some are crying to Thee for the conversion of relatives and friends; this burden they have taken up to
follow after Jesus in the cross bearing. Grant them to see the desire of their heart fulfilled. God save our
children and children's children, and if we have unconverted relatives of any kind, the Lord have mercy
upon them for Christ's sake. Give us joy in them—as much joy in them as Christians as we have had sorrow
about them as unbelievers.
Further, be pleased to visit Thy Church with the Holy Spirit. Renew the day of Pentecost in our midst, and
in the midst of all gatherings of Thy people may there come the downfall of the holy fire, the uprising of the
heavenly wind. May matters that are now slow and dead become quick and full of life, and may the Lord
Jesus Christ be exalted in the midst of His Church which is His fulness, "the fulness of Him that filleth all in
all." May multitudes be converted; may they come flocking to Christ with holy eagerness to find in Him a
refuge as the doves fly to their dovecotes.
Oh! for salvation work throughout these islands and across the sea and in every part of the world, specially
in heathen lands. Bring many to Christ's feet, we pray Thee, everywhere where men are ready to lay down
their lives that they may impart the heavenly life of Christ. Work, Lord, work mightily! Thy Church cries to
Thee. Oh, leave us not! We can do nothing without Thee! Our strength is wholly Thine! Come to us with
great power, and let Thy Word have free course and be glorified.
Remember every one that calls Thee Father. May a Father's love look on all the children. May the special
need of each one be supplied, the special sorrow of each one be assuaged. May we be growing Christians,
may we be working Christians, may we be perfected Christians, may we come to the fulness of the stature
of men in Christ Jesus. Lord Jesus Thou art a great pillar; in Thee doth all fulness dwell. Thou didst begin
Thy life with filling the waterpots to the full; Thou didst fill Simon Peter's boat until it began to sink; Thou
didst fill the house where Thy people were met together with the presence of the Holy Ghost; Thou dost fill
heaven; Thou wilt surely fill all things; fill us, oh! fill us today with all the fulness of God, and make Thy
people thus joyful and strong, and gracious and heavenly!
But we cannot leave off our prayer when we have prayed for Thy people, though we have asked large
things; we want Thee to look among the thousands and millions round about us who know Thee not. Lord,
look on the masses who go nowhere to worship. Have pity upon them; Father forgive them, for they know
not what they do. Give a desire to hear Thy Word. Send upon the people some desire after their God. O
Lord take sinners in hand Thyself. Oh! come and reach obstinate, obdurate minds; let the careless and the
frivolous begin to think upon eternal things. May there be an uneasiness of heart, a sticking of the arrows of
God in their loins, and may they seek too the great Physician and find healing this very day. Ah! Lord, Thou
sayest "To-day, if ye will hear His voice," and we take up the echo. Save men today, even today. Bring
them Thy Spirit in power that they may be willing to rest in Christ. Lord hear, forgive, accept and bless, for
Jesu's sake. Amen.
 Prayer 12
On Holy Ground
"Our Father, which art in heaven, hallowed be Thy name, Thy kingdom come, Thy will be done on earth as
it is in heaven." We fear that we often begin our prayer with petitions for ourselves, and put our daily bread
before. Thy kingdom, and the pardoning of our sins before the hallowing of Thy name. We would not do so
today, but guided by our Lord's model of prayer, we would first pray for Thy glory; and here, great God, we
would adore Thee. Thou hast made us and not we ourselves. We are Thy people, and the sheep of Thy
pasture. All glory be unto Thee, Jehovah, the only living and true God.
With heart and mind, and memory and fear, and hope and joy, we worship the Most High. It well becomes
us to put our shoes from off our feet when we draw near to God, for the place whereon we stand is holy
ground. If God in the bush demanded the unsandalled foot of the prophet, how much more shall God in
Christ Jesus ?
With lowliest reverence, with truest love, we worship God in Christ Jesus, uniting therein with all the
redeemed host above, with angels and principalities and powers. We cannot cast crowns at His feet, for we
have none as yet, but if there be any virtue, if there be any praise, if there be about us anything of grace and
good repute, we ascribe it all to God. We cannot veil our faces with our wings, for we have none, but we
veil them with something better than angelic wings, the blood and righteousness of Jesus Christ. With these
we cover our faces, with these we cover our feet, and with these we fly up to God in holiest fellowship of
God Glory, and honour, and power, and dominion be unto Him that sitteth upon the throne, and unto the
Lamb for ever and for ever.
Great God, we long that Thou mayest be known unto the ends of the earth, that the idols may be utterly
abolished. We long that false doctrine may fly like birds of darkness before the light and Thy coming.
Reign Thou in the hearts of our fellowmen. Lord, subdue sin, and under Thy feet let drunkenness, and
unchastity, and oppression, and every form of wickedness be put away by the Gospel of Jesus Christ and
His Holy Spirit.
Oh! that today, even today, many hearts might be won to God. Convince men of the wrong of being
alienated from God, put into their hearts sorrow for sin and dread of wrath to come, and lead and drive men
to Christ. Oh! how we pray for this, the salvation of our fellowmen, not so much for their sakes as for the
sake of the glory of God and the rewarding of Christ for His pain.
We do with all our hearts pray "Thy kingdom come, Thy will be done on earth, as it is in heaven." Lord,
help us to do Thy will. Take the crippled kingdom of our manhood and reign Thou over it. Let spirit and
body be consecrated to God. May there be no reserves; may everything be given up to Thee. Reign for ever!
Pierced King, despised and nailed to a tree, sit Thou on the glorious high throne in our hearts, and may our
lives prove that Thou art Lord over us; by our every thought and desire, and imagination, and word, and act,
in every respect being under Thy divine control.
Thy people breathe to Thee out of their very hearts the prayer that Thou mayest reign over us without a
rival. O Saviour, use for Thyself what Thou hast bought with blood, and drive out the enemy, and let no
power have any dominion over us except the power of Thy good Spirit which worketh righteousness and
peace.
We pray today also that Thy truth may prevail against the many anti-Christs that have gone forth against it.
Our Father, restore a pure language to Thy Zion once again. Take away, we pray Thee, the itching for new
doctrine, the longing for that which is thought to be scientific and wise above what is written, and may Thy
Church come to her moorings, may she cast anchor in the truth of God and there abide; and if it be Thy will
may we live to see brighter and better times.
If it might be so we would pray for the coming of our Lord very speedily to end these sluggish years, these
long delaying days. But, if He come not, yet put power into Thy truth and quicken Thy Church that she may
become energetic for the spread of it, that so Thy kingdom may come. This do we seek first and above
everything, the glory of God. We ask for grace that we may live with this end in view. May we lay
ourselves out to it. May this be our morning thought, the thought that we have in our minds when we lay
awake at nights. What shall I do, my Saviour, to praise? How can I make Him illustrious and win another
heart to His throne? Now bless us; forgive us our trespasses wherein we have sinned against Thee. Seal our
pardon upon our consciences, and make us feel that as we truly forgive them that trespass against us, so hast
Thou forgiven us all our iniquities. We pray Thee lead us not into temptation. Do not try us, Lord, nor
suffer the devil to try us. If we must be tried then deliver us from evil, and especially from the evil one, that
he may get no dominion over us.
Oh! keep us, Lord. This life is full of trial. There are many that are perplexed about temporary things. Let
not the enemy lead them to do or think aught that is amiss, because of the straitness of supply. Others are
blessed with prosperity. Lord, let it not be a curse to them. Let them know how to abound as well as to
suffer loss. In all things may they be instructed to glorify God, not only with all they are, but with all they
have, and even with all they have not, by a holy contentment to do without that which it doth not please
Thee to bestow.
And then, Lord, give us day by day our daily bread; provide for Thy poor people; let them not think that the
provision for themselves rests fully on themselves; but may they cry to Thee, for Thou hast said, "Thy bread
shall be given thee, Thy waters shall be sure." If we follow Thee, if Thou lead us into a desert, Thou wilt
strew our path with manna. May Thy people believe this, and let them have no care, but like the birds of the
air which neither sow nor gather into barns, and yet are fed, so may Thy people be.
But, above all, give us spiritual help. Give us wisdom, which is profitable to get. Give us the absence of all
self-seeking, and a complete yielding up of our desires to the will of God Help us to be as Christ was, who
was not His own, but gave Himself to His Father for our sins; so may we for His sake give ourselves up to
do or suffer the will of our Father who is in heaven.
Remember Thy people in their families and convert their children; give us help and strength; spare precious
lives that are in danger; be gracious to any that are dying; may the life of God swallow up the death of the
body. Prepare us all for Thy glorious advent; keep us waiting and watching, and do Thou come quickly to
our heart's desire, for we pray "Thy kingdom come, Thy will be done on earth, as it is in heaven, for Thine
is the kingdom, and the power and the glory, for ever and ever." Amen.
 Prayer 13
The Wings of Prayer
Our Father, Thy children who know Thee delight themselves in Thy presence. We are never happier than
when we are near Thee. We have found a little heaven in prayer. It has eased our load to tell Thee of its
weight; it has relieved our wound to tell Thee of its smart; it has restored our spirit to confess to Thee its
wanderings. No place like the mercy seat for us.
We thank Thee, Lord, that we have not only found benefit in prayer, but in the answers to it we have been
greatly enriched. Thou hast opened Thy hid treasures to the voice of prayer; Thou hast supplied our
necessities as soon as ever we have cried unto Thee; yea, we have found it true: "Before they call I will
answer, and while they are yet speaking I will hear."
We do bless Thee, Lord, for instituting the blessed ordinance of prayer. What could we do without it, and
we take great shame to ourselves that we should use it so little. We pray that we may be men of prayer,
taken up with it, that it may take us up and bear us as on its wings towards heaven.
And now at this hour wilt Thou hear the voice of our supplication. First, we ask at Thy hands, great Father,
complete forgiveness for all our trespasses and shortcomings. We hope we can say with truthfulness that we
do from our heart forgive all those who have in any way trespassed against us. There lies not in our heart,
we hope, a thought of enmity towards any man. However we have been slandered or wronged, we would,
with our inmost heart, forgive and forget it all.
We come to Thee and pray that, for Jesu's sake, and through the virtue of the blood once shed for many for
the remission of sins, Thou wouldest give us perfect pardon of every transgression of the past. Blot out, O
God, all our sins like a cloud, and let them never be seen again. Grant us also the peace-speaking word of
promise applied by the Holy Spirit, that being justified by faith we may have peace with God through Jesus
Christ our Lord. Let us be forgiven and know it, and may there remain no lingering question in our heart
about our reconciliation with God, but by a firm, full assurance based upon faith in the finished work of
Christ, may we stand as forgiven men and women against whom transgression shall be mentioned never
again for ever.
And then, Lord, we have another mercy to ask which shall be the burden of our prayer. It is that Thou
wouldest help us to live such lives as pardoned men should live. We have but a little time to tarry here, for
our life is but a vapour; soon it vanishes away; but we are most anxious that we may spend the time of our
sojourning here in holy fear, that grace may be upon us from the commencement of our Christian life even
to the earthly close of it.
Lord, Thou knowest there are some that have not yet begun to live for Thee, and the prayer is now offered
that they may today be born again. Others have been long in Thy ways, and are not weary of them. We
sometimes wonder that Thou art not weary of us, but assuredly we delight ourselves in the ways of holiness
more than ever we did. Oh! that our ways were directed to keep Thy statutes without slip or flaw. We wish
we were perfectly obedient in thought, and word, and deed, entirely sanctified. We shall never be satisfied
till we wake up in Christ's likeness, the likeness of perfection itself. Oh! work us to this self same thing, we
beseech Thee. May experience teach us more and more how to avoid occasions of sin. May we grow more
watchful; may we have a greater supremacy over our own spirit; may we be able to control ourselves under
all circumstances, and so act that if the Master were to come at any moment we should not be ashamed to
give our account into His hands.
Lord, we are not what we want to be. This is our sorrow. Oh! that Thou wouldest, by Thy Spirit, help us in
the walks of life to adorn the doctrine of God our Saviour in all things. As men of business, as workpeople,
as parents, as children, as servants, as masters, whatever we may be, may we be such that Christ may look
upon us with pleasure. May His joy be in us, for then only can our joy be full.
Dear Saviour, we are Thy disciples, and Thou art teaching us the art of living; but we are very dull and very
slow, and beside, there is such a bias in our corrupt nature, and there are such examples in the world, and
the influence of an ungodly generation tells even upon those that know Thee. O, dear Saviour, be not
impatient with us, but still school us at Thy feet, till at last we shall have learned some of the sublime
lessons of self-sacrifice, of meekness, humility, fervour, boldness, and love which Thy life is fit to teach us.
O Lord, we beseech Thee mould us into Thine own image. Let us live in Thee and live like Thee. Let us
gaze upon Thy glory till we are transformed by the sight, and become Christ-like among the sons of men.
Lord, hear the confessions of any that have backslidden, who are rather marring Thine image than
perfecting it. Hear the prayers of any that are conscious of great defects during the past. Give them peace of
mind by pardon, but give them strength of mind also to keep clear of such mischief in the future. O Lord,
we are sighing and crying more and more after Thyself. The more we have of Thee the more we want Thee;
the more we grow like Thee; the more we perceive our defects, and the more we pine after a higher
standard, to reach even unto perfection's self.
Oh! help us. Spirit of the living God, continue still to travail in us. Let the groanings that cannot be uttered
be still within our Spirit, for these are growing pains, and we shall grow while we can sigh and cry, while
we can confess and mourn; yet this is not without a blessed hopefulness that He that hath begun a good
work in us will perfect it in the day of Christ.
Bless, we pray Thee, at this time, the entire Church of God in every part of the earth. Prosper the work and
service of Christian people, however they endeavour to spread the kingdom of Christ. Convert the heathen;
enlighten those that are in any form of error. Bring the entire Church back to the original form of
Christianity. Make her first pure, and then she shall be united. O, Saviour, let Thy kingdom come. Oh! that
Thou wouldest reign, and Thy will be done in earth, as it is in heaven.
We pray Thee use every one of us according as we have ability to be used. Take us, and let no talent lie to
canker in the treasure house, but may every pound of Thine be put out in trading for Thee in the blessed
market of soul-winning. Oh! give us success. Increase the gifts and graces of those that are saved. Bind us
in closer unity to one another than ever. Let peace reign; let holiness adorn us.
Hear us as we pray for all countries, and then for all sorts of men, from the Sovereign on the throne to the
peasant in the cottage. Let the benediction of heaven descend on men, through Jesus Christ our Lord. Amen.
 Prayer 14
"Bless the Lord, O my Soul!"
Lord, we are longing to draw near; may Thy Spirit draw us near. We come by the way of Christ our
Mediator. We could not approach Thee, O our God, if it were not for Him, but in Him we come boldly to
the throne of heavenly grace. Nor can we come without thanksgiving—thanksgiving from the heart, such as
the tongue can never express. Thou hast chosen us from before the foundation of the world, and this well-
head of mercy sends forth streams of lovingkindness never ceasing. Because we were chosen we have been
redeemed with precious blood. Bless the Lord! And we have been called by the Holy Spirit out of the
world, and we have been led to obey that wondrous call which hath quickened us and renewed us, and made
us the people of God, given us adoption into the Divine Family. Bless the Lord!
Our hearts would pause as we remember the greatness of each one of Thy favours, and we would say,
"Bless the Lord, O my soul, and all that is within me, bless His holy name." When we consider our utter
unworthiness before conversion, and our great faultiness since, we can but admire the riches of abounding
grace which God has manifested to us unworthy ones. Bless the Lord! And when we think of all that Thou
hast promised to give, which our faith embraces as being really ours, since the covenant makes it sure, we
know not how abundantly enough to utter the memory of Thy great goodness. We would make our praises
equal to our expectations, and our expectations equal to Thy promises. We can never rise so high. We give
to Thee, however, the praise of our entire being; unto Jehovah, the God of Abraham, the God of Isaac, and
the God of Jacob, the Creator of the world, the redeemed of men, unto Jehovah be glory for ever and ever,
and let all His people praise Him. Let the redeemed of the Lord say so, whom He hath redeemed from the
hand of the enemy.
O Lord, Thy works praise Thee, but Thy saints bless Thee; and this shall be our heaven; yea, our heaven of
heavens eternally, to praise and magnify the great and ever blessed God. May many a maiden this day, may
many a man break forth and say, with the virgin of old, "My soul doth magnify the Lord and my spirit doth
rejoice in God my Saviour." May there be going up this day sweet incense of praise laid by holy hands,
privately upon the altar of God. May the place be filled with the smoke thereof, not perhaps to the
consciousness of every one, but to the acceptance of God who shall smell a sweet savour of rest in Christ,
and then in the praises of His people in Him.
But, Lord, when we have praised Thee we have to fold the wing; yea, we have to cover the face and cover
the feet and stand before Thee to worship in another fashion, for we confess that we are evil, evil in our
original, and though renewed by sovereign grace Thy people cannot speak of being clean, rid of sin. There
is sin which dwelleth in us which is our daily plague. O God, we humble ourselves before Thee. We ask
that our faith may clearly perceive the blood of the atonement and the covering of the perfect righteousness
of Christ; and may we come afresh, depending alone on Jesus. "I, the chief of sinners am, but Jesus died for
me." May this be our one hope, that Jesus died and rose again, and that for His sake we are accepted in the
Beloved.
May every child of Thine have his conscience purged from dead works to serve the true and living God.
May there be no cloud between us and our Heavenly Father; nay, not even a mist, not even the morning
mist that soon is gone. May we walk in the light as God is in the light. May our fellowship with the Father
and with His Son, Jesus Christ, be unquestionable; may it be fuel; may it fill us with joy; may it be a most
real fact this day; may we enjoy it to the full, knowing whom we have believed, knowing who is our Father,
knowing who it is that dwells in us, even the Holy Spirit.
Take away from us every thing which now might hinder our delighting ourselves in God. May we come to
God this day with a supreme joy; may we speak of Him as "God my exceeding joy; yea, mine own God is
He." O God give us a sense of property in Thyself. May we come near to Thee, having no doubt and
nothing whatsoever that shall spoil the beautiful simplicity of a childlike faith which looks up into the great
face of God and saith, "Our Father, which art in heaven. "
There are those who never repented of sin and never believed in Christ, and consequently the wrath of God
abideth on them. They are living without God, they are living in darkness. O God in Thy great mercy look
upon them. They do not look at Thee, but do Thou look at them. May the sinner see his sin and mourn it;
see His Saviour and accept Him; see himself saved, and go on his way rejoicing. Father, do grant us this.
Once more we pray Thee bless Thy Church. Lord quicken the spiritual life of believers. Thou hast given to
Thy Church great activity, for which we thank Thee. May that activity be supported by a corresponding
inner life. Let us not get to be busy here and there with Martha, and forget to sit at Thy feet with Mary.
Lord, restore to Thy Church the love of strong doctrine. May Thy truth yet prevail. Purge out from among
Thy Church those who would lead others away from the truth as it is in Jesus, and give back the old power
and something more. Give us Pentecost; yea, many Pentecosts in one, and may we live to see Thy Church
shine forth clear as the sun and fair as the moon, and terrible as an army with banners.
God grant that we may live to see better days. But if perilous times should come in these last days make us
faithful. Raise up in England, raise up in Scotland, men that shall hold the truth firmly as their fathers did.
Raise up in every country where there has been a faithful church men that will not let the vessel drift upon
the rocks. O God of the Judges, Thou who didst raise up first one and then another when the people went
astray from God; raise up for us still (our Joshuas are dead) our Deborahs, our Baraks, our Gideons and
Jephthah's, and Samuels, that shall maintain for God His truth, and worst the enemies of Israel. Lord look
upon Thy Church in these days. Lord revive us. Lord restore us. Lord give power to Thy Word again that
Thy name may be glorified. Remember the Church of God in this land in all its various phases and portions,
and pour out Thy Spirit upon it. Remember the multitude of Thy people across the sea. in America, prosper
them, bless them with the increase of God. And wherever Thou hast a people may Jesus dwell with them
and reveal Himself to His own, for Christ's sake, to whom be glory with the Father and with the Holy
Ghost, for ever and ever. Amen.
 Prayer 15
The Peace of God
Our God, we stand not afar off as Israel did in Sinai, nor does a veil hang dark between Thy face and ours;
but the veil is rent by the death of our Divine Lord and Mediator, Jesus Christ, and in His name we come up
to the mercy seat all blood besprinkled, and here we present our prayers and our praises accepted in Him.
We do confess that we are guilty; we bow our heads and confess that we have broken Thy law and the
covenant of which it is a part. Didst Thou deal with us under the covenant of works none of us could stand.
We must confess that we deserve Thy wrath and to be banished for ever from Thy presence. But Thou hast
made a new covenant, and we come under its divine shadow; we come in the name of Jesus. He is our High
Priest; He is our righteousness; He is the well-beloved in whom Thou art well pleased.
Holy Spirit teach us how to pray. Let us know what we should pray for as we ought. Our first prayer is: Be
Thou adored; reign Thou over the whole earth; hallowed be Thy name. We desire to see all men submit
themselves to Thy gracious government. We wish especially that in the hearts of Thine own there may be
an intense love for Thee and a perfect obedience to Thee. Grant this to each one of us. We would each one
pray, "Lord, sanctify me; make me obedient; write Thy law upon my heart and upon my mind." Make our
nature so clean that temptation cannot defile it.
"Lead us not into temptation, but deliver us from the Evil One." May our course be very clean, our path be
very straight; may we keep our garments unspotted from the world; and in thought and desire and
imagination, in will and in purpose, may we be holy as God is holy.
O God, we pray again fulfil that covenant promise, "I will take away the heart of stone out of your flesh,
and I will give you a heart of flesh." May we be very tender towards Thee; may we feel Thy faintest
monition; may even the gentlest breath of Thy Spirit suffice to move us; may we not be "as the horse or as
the mule which have no understanding; whose mouth must be held in with bit and bridle, lest they come
near unto us," but may we be as children obedient to a father; may we yield our members cheerfully to the
instruments of righteousness; may we have a natural desire wrought in the new nature towards everything
that is pure and honest, unselfish and Christly.
O, Spirit of God dwell in us. Is not this also a covenant promise, "I will put My Spirit within thee, and I will
make thee to walk in My ways." Dwell with us Holy Spirit; rule over us Holy Spirit; transform us to Thy
own likeness, O Holy Spirit! Then shall we be clean; then shall we keep the law. We would offer a prayer to
Thee for those who are quite strange to the work of the Spirit of God, who have never owned their God,
who have lived as if there were no God. Open their eyes that they may see God even though that sight
should make them tremble and wish to die. O! let none of us live without our God and Father. Take away
the heart of stone, take away the frivolities, the levity, the giddiness of our youth, and give us in downright
earnest to seek true happiness where alone it can be found, in reconciliation to God, and in conformity to
His will.
Lord save the careless, save the sinful, the drunkard, take away from him his cups. The unholy and unjust
men, deliver these from their filthiness; the dishonest and false, renew them in their lives; and any that are
lovers of pleasure, dead while they live, and any that are lovers of self, whose life is bounded by the
narrowness of their own being, the Lord renew them, regenerate them, make them new creatures in Christ
Jesus. For this we do fervently pray.
Lord God the Holy Ghost, may faith grow in men; may they believe in Christ to the saving of their souls.
May their little faith brighten into strong faith, and may their strong faith ripen into the full assurance of
faith. May we all have this last blessing; may we believe God fully; may we never waver. Resting in the
Great Surety and High Priest of the New Covenant may we feel "the peace of God which passeth all
understanding," and may we enter into rest.
Bless Thy people that are at rest, and deepen that rest. May the rest that Thou givest be further enhanced by
the rest which they find when they take Thy yoke upon them and learn of Thee. May Thy Word be very
sweet to them. May there come over our spirits a deep calm, as when Christ hushed both winds and waves.
May we feel not only resignation to Thy will, but delight in it, feeling pleased with all the Lord provides.
May we rest in our God and be quite happy in the thought that our sins and our iniquities He will remember
no more. He has brought us into covenant with Him by a covenant which can never fail, so like David we
may say this morning: "Although my house be not so with God, yet He hath made with me an everlasting
covenant, ordered in all things and sure. "
Lord, bless Thy Word throughout the world. Prosper all missions amongst the heathen, all work among the
Mohammedans; and, oh! send Thy grace to the churches at home. Turn the current of thought which sets so
strong in the wrong direction, and bring men to love the simplicities of the Gospel. Remember our country
in great mercy, and in all ranks and conditions of men do Thou give the blessing. May there be multitudes
come to Christ from among the poorest of the poor, and let the wealthy be led away from their sin, and
brought to Jesus' feet Be gracious to the Sovereign and Royal Family, and to all that are in authority over
us. May peace and order be maintained, and let not the peace of the world be broken.
But what of all this? Our heart goes far beyond all this: "Thy will be done on earth, as it is in heaven; for
Thine is the kingdom, and the power and the glory, for ever and ever." "Come, Lord Jesus, come quickly."
All things are in Thy hand, come quickly; the cries of Thy people persuade Thee, "the Spirit and the bride
say, come," make no tarrying, O, our Redeemer, and unto the Father, to the Son, and to the Holy Ghost, the
God of Abraham, and God of our Lord Jesus Christ be glory for ever and ever. Amen.
 Prayer 16
He Ever Liveth
Our God, we come to Thee by Jesus Christ who has gone within the veil on our behalf and ever liveth to
make intercession for us. Our poor prayers could never reach Thee were it not for Him, but His hands are
full of sweet perfume which makes our pleading sweet with Thee. His blood is sprinkled on the mercy seat,
and now we know that Thou dost always hear those who approach Thee through that ever blessed name.
We have deeply felt our entire unworthiness even to lift up our eyes to the place where Thine honour
dwelleth. Thou hast made us to die to our self-righteousness. We. pray now because we have been
quickened; we have received a new life, and the breath of that life is prayer. We have risen from the dead,
and we also make intercession through the life which Christ has given us. We plead with the living God
with living hearts because He has made us to live.
Our first prayer shall be for those who do not pray. There is an ancient promise of Thine, "I am found of
them that sought Me not; I said, Behold Me, behold Me, to a people that were not a people." Prove the
sovereignty of Thy grace, the priority of Thy power, which runs before the will of man, by making many
willing in this the day of Thy power, and calling the things that are not as though they were. May the day
come in which they that are in their graves shall hear the voice of God, and they that hear shall live.
How very often Thou shewest Thy mighty power. O Lord, we bless Thee that the voice of God has called
many to Christ. Those that are hardened have felt a softness stealing over their spirits; those who were
careless have been compelled to sit down and think; those that were wrapped up in earthly things have been
compelled to think of eternal things; and thinking, have been disturbed, and driven to despair, but
afterwards led to Thee, even to Thee, dear Saviour, who wast lifted high upon the cross that by Thy death
sinners might live.
But, Lord, we next would pray that Thine own people should know somewhat of the quickening of the
Spirit of God. Lord, we thank Thee for the very least life to God, for the feeblest ray of faith and
glimmering of hope. We are glad to see anything of Christ in any man; but Thou hast come, O Saviour, not
only that we might have life, but that we might have it more abundantly, so our prayer is that there may be
abundance of life.
O make Thy people strong in the Lord, in the power of His might. Lord, we find when we walk close with
God that we have no desire for the world. When we get away altogether from the things that are seen and
temporal, and live upon the invisible and eternal, then we shall have angels' food; nay, better than that, the
food of Christ Himself, for his flesh is meat indeed, and His blood is drink indeed. Then have we meat to
eat that the world knoweth not of. We pray Thee raise all our brothers and sisters in Christ into the high and
heavenly frame of mind in which they shall be in the world and not be of it. Whether they have little or
much of temporal things, may they be rich in Thee and full of joy in the Holy Ghost, and so be blessed men
and women.
We pray for some of Thine own people who seem to be doing very little for Thee. Lord, have mercy upon
those whose strength runs towards the world, and who give but little of their strength to the spread of the
Gospel and the winning of souls. O let none of us fritter away our existence; may we begin to live since
Christ hath died; may we reckon that because He died, we died to all the world, and because He lives, we
live in newness of life. Lord we thank Thee for that newness of life.
We praise Thy name for a new heaven and a new earth; we bless Thee that we now see what we never saw
before, and hear what we never heard before. Oh! that we might enter into the very secret place of this inner
life. May we have as much grace as can be obtained; may we become perfect after the manner of Thy
servant Paul, but still press forward, seeking still to be more and more conformed to the image of Christ.
Lord, make us useful. Oh! let no believer live to himself. May we be trying to bring others to Christ. May
our servants, and workpeople, and neighbours all know where we live; and if they do not understand the
secret of that life, yet may they see the fruit of that life, and may they ask, "What is this?" and enquire their
way to Christ that they may be sanctified too. O Lord, we pray Thee visit Thy Church. May none of us
imagine that we are living aright unless we are bringing others to the cross. Oh! keep us from worldliness;
keep us much in prayer; keep us with the light of God shining on our forehead. May we be a happy people,
not because screened from affliction, but because we are walking in the light of God.
Again we offer prayer for the many efforts that are scattered abroad today. May they be good wherever they
are. We pray for all churches; Lord, revive them all. Wherever Christ is preached, may it be proved that He
draws all men unto Him. May the preaching of Christ today be peculiarly efficacious. Oh! that Thou
wouldst raise up many that would preach Christ, simply, boldly, and with the Holy Ghost sent down from
heaven. Send us better days; send us days of refreshing from the presence of the Lord.
Lord, shake the earth with the power of God Oh! that the heathen lands may hear the Word of God and live.
But first convert the Church, and then Thou wilt convert the world. Oh! deal with those that depart from the
faith and grieve Thy Holy Spirit. Bring them back again to their first love, and may Christ be fully and
faithfully preached everywhere to the glory of His name. Now forgive us every iniquity; now lift us beyond
the power of every sin; now lift us to pray and praise; now make the home full of sacred power, and, last of
all, come, Lord Jesus. This is the great wish of our souls. Even so, come quickly, come quickly, Lord Jesus.
Amen and Amen.
 Prayer 17
To be like Christ
Blessed art Thou, O God; teach us Thy statutes! Because Thou art the infinitely blessed One, Thou canst
impart blessing, and Thou art infinitely willing to do so, and therefore do we approach Thee with great
confidence, through Jesus Christ Thy Son, whom Thou hast made blessed for evermore.
Oh! hear Thou the voice of Thy servants this day, and according to Thine infinite love and wisdom answer
Thou us; according to Thy riches in glory, by Christ Jesus.
First we would confess before Thee, O God, the sin we have committed, mourning over it Touch each one's
heart now with tenderness that everyone of us may lament that Thou shouldst even have a few things
against us, if they be but few, for in the great love of our blessed Master He said to His churches,
"Nevertheless, I have a few things against Thee." O Lord, if Thou hast so kept us by Thy grace that there
have been but a few things against us, yet help us to bewail them much. O, Infinite Love, can we sin against
Thee at all? How debased is our nature then! Forgive, sweet Saviour, forgive sins against Thy love and
blood, against Thy wounds and death, and give us Thy Spirit, O Saviour, more fully, that we may live Thy
life while we are here among the sons of men, for as Thou art, even so also are we in this world, and we
wish the parallel to become more close and perfect every day!
Forgive those who have never felt the guilt of sin, who are living in it, who are carnally minded, who are
therefore dead. O, quicken by Thy divine Spirit; take away the pleasure which they feel in sin; deliver them
from being the bond slaves of it. Alas! we know the sorrow of sometimes being captured by it, but still we
are not yet slaves. The Spirit, the life of God, in Jesus Christ, hath made us free from the law of sin and
death. O, deliver others; bring them up out of the horrible pit of sin. Deliver them from the death of their
natures and save them by the Spirit of the living God, and apply the precious blood of Jesus to their hearts
and consciences.
And, Lord, hear us who are Thy children, in whom the Spirit beareth witness with our spirit, that we are the
children of God. Hear us while we bring before Thee our daily struggles. Blessed be Thy name; there are
some sins which Thou hast helped us to overcome, and now they are trodden beneath our feet with many a
tear that we ever should have been in bondage to them. And O! there are rebellions within our nature still.
We think that we are getting holy, and behold we discover that we are under the power of pride, that we are
self-conceited about ourselves. Lord help us to master pride.
And then when we try to be humble before Thee we find ourselves falling into inaction and supineness.
Lord, slay sloth within us, and never let us find a pillow in the doctrines of grace for ease while yet a single
sin remains. Besides, great God, the raging lusts of the flesh will sometimes pounce upon us like wild
beasts. Help us to be very watchful lest by any means we be torn and rent by them. O keep us, we beseech
Thee, Lord, for without Thy keeping we cannot keep ourselves.
Alas! we are even sometimes subject to unbelief. If trials come which we expected not, or if the body grows
faint, how liable we are to begin to doubt the faithful promise, and so to grieve the Holy Spirit. Lord, we
cannot bear this; we cannot bear this; it is not enough for us that our garments are clean, and that we walk
uprightly before men; we long to walk before Thee in such a way that there will be nothing to grieve Thy
Spirit, nothing to vex the tender love of our Beloved. O, come, Divine Spirit, and exercise Thy cleansing
power upon it according to Thy promise, "I will cleanse Thy blood which I have not cleansed, saith the
Lord, that dwelleth in Zion. "
O that everything might help us towards purity, for we crave after it; we mind the things of the Spirit, and
there is groaning within us to be utterly delivered from the things of the flesh, that we may in spirit, soul,
and body, be a cleansed temple fit for the indwelling of the Holy One of Israel. Lord help us, we pray Thee,
in our daily life, to be as Christ was. If we are men of sorrows, may there be that lustre about our sorrow
which there was about His in patience and holy submission to the Divine law. If we are men of activity may
our activity be like His, for he "went about doing good." May we seek in all ways the good of our
fellowmen and the glory of our God.
We wish that the zeal of Thine house would eat us up; that we should be full of sacred warmth; that our lips
were touched with the live coal so that there be fire in us perpetually flaming and burning, and ourselves a
living sacrifice unto God.
Bless us, we pray Thee, as to our example and influence. May it always be of a salutary kind; may there be
sweetness and light about us which all must be obliged to perceive. Not for our honour would we crave this,
but that our light may so shine before men that they may "see our good works and glorify our Father which
is in heaven." The Lord grant us this!
We beseech Thee, bless the unconverted among us; bring them in, dear Saviour, bring them in. Help the
living among us to compel them to come in that Thy house may be filled; may something of a sacred
compulsion be used that they may not be left outside to starve in the highways and hedges, but be brought
in to the Gospel feast.
The Lord bless our country at this time. Wilt Thou be gracious unto those who have the helm of affairs that
in the midst of great difficulty they may be wisely and graciously directed. God bless the Sovereign with
every mercy, and let all that are in authority share the. Divine favour. Bless other countries, too, for whom
we do most earnestly pray, especially for our brethren in Christ across the Atlantic, blessing and praising
Thee that we have so many there that are not only of our own kin by nationality, but also kin in Christ. God
bless them and those in the Southern seas. The Lord bless the Church of Christ there, nor do Thou fail to
remember the struggling ones on the Continent of Europe, and all the missionaries that are labouring in the
foreign field.
O, Saviour, let Thy kingdom come. When will this earth be delivered from the incubus of superstition and
of infidelity? O that Thou wouldst hear creation's groans and come quickly. O Thou great Deliverer, joy of
the earth art Thou, the expected of the tribes of Israel still; come, we beseech Thee, Thou absent love, Thou
dear unknown, Thou fairest of ten thousand fair; come a second time to earth and to the sons of men, and
specially to Thy Bride, the Church. Even so come quickly, Lord Jesus. Amen.
 Prayer 18
O, for more Grace!
Our Father, Thou dost hear us when we pray. Thou hast provided an advocate and intercessor in heaven
now; we cannot come to Thee unless Thy Holy Spirit shall suggest desire, and help us while we plead. We
would ask that the subject which caused such conflict to Paul may be beyond conflict with us; may we
know the Christ and have Him to be our all in all. We would have the conflict about others, but may we be
past it for ourselves. He is everything to us; more than all in Him we find. We do accept Thee, Lord Jesus,
to be made unto us wisdom, righteousness, sanctification, and redemption. We will not look out of Thee for
anything, for everything is in Thee. Our sin is pardoned, our sinful nature is subdued; we have a perfect
righteousness; we have an immortal life; we have a sure hope; we have an immovable foundation. Why
should we look beyond Thee? Why should we look within to ourselves, knowing that Thou shalt be the
only well from which we will draw the living water, the only foundation upon which we will be builded We
would thrust out new rootlets this day, and take fresh hold on the blessed soil in which grace has planted us.
O Saviour, reveal Thyself anew, teach us a little more, help us to go a little deeper into the divine mystery.
May we grip Thee and grasp Thee; may we suck out of Thee the nutriment of our spirit; may we be in Thee
as a branch is in the stem, and may we bear fruit from Thee. Without Thee we can do nothing.
Forgive, we pray Thee, Thy servants, any wanderings during the past. If we have forgotten Thee, forget not
us; if we have acted apart from Thee, forgive the act. Blot out the sin. Help us in the future to live only as
we live in Thee, to speak, and even to think, as in union with our living Head. Take away from us all life
which is contrary to the life of Christ; bring us into complete subjection in Him, until for us to live shall be
Christ in every single act of life. May we walk humbly with God in joyful faith in the finished work of
Christ.
Saviour, look on Thy beloved ones, and give blessings according to our necessities. We cannot pray a
prayer that would comprise all, but Thou canst, Great Intercessor, plead for each one, and get for each one
of us the blessing wanted. Are we depressed? Give us stronger faith. Have we become worldly? Pardon this
great offence and lead us more into spiritual things. Have we become joyous, but have forgotten the Source
of Joy? Lord, sweeten and savour that joy with the sweet perfume of Thine own presence. Have we to
preach, and do we feel weak? Oh! be our strength. Are we engaged in the Sunday-school, and have we seen
little success? Lord, teach us how to teach; give us our boys and girls to be our spiritual reward. Are we
sickly? Have we those that vex us because they are unholy and ungodly? This, indeed, is a terrible trial to
many; Lord, help them, both in their personal sickness and in this great spiritual trouble. Have we dear ones
whom we love with all our hearts, who pine before our eyes? Lord, have pity upon them and restore them,
and give them patience to bear pain; and give us resignation to Thy will in this matter. Whatever the trial of
Thy servants, make a way of escape that we may be able to bear it. Our great concern, however, is to grow
in grace and to become like our Master. We struggle and we struggle, but how small our progress! Lord,
help us in any matter in which we have felt defeated. If we have been betrayed through want of
watchfulness, Lord forgive and help another time. If any of Thy servants have lost the brightness of their
evidence, give them to come to Christ as sinners if they cannot come as saints. And if through Satan's
temptation any are sorely put to it even to keep their feet, hold them up; and if any have fallen, help them to
say, "Rejoice not against me, O, mine enemy; when I fall I shall arise. "
Now look in great mercy upon those who are unconverted; Lord save them. Some are quite careless; Lord,
they are dead; come and quicken them. We cannot see, but Thou canst. Oh! that some of the most obdurate
and hardened might be softened by the touch of Thy Spirit this very day; and may others who are not
careless, but who are even seeking after eternal life, but who are going the wrong way to work, may they be
shown their error, may they be led in the way by Thee, may they look, and, looking, live. We know how
many of them are wanting to be this and that before they take Christ to be all in all; may they cease their
seeking by finding everything in Christ. As Thou art a prayer-hearing God, and a God of pardon, issue
many a pardon from Thy heavenly court today, sealed with the Redeemer's blood, signed with the Father's
name. Oh! today, Lord, ere men grow old in sin, ere they die in their sins, save them with an everlasting
salvation.
God bless our country and our Sovereign; God bless this city; may there be no disquietude between the
different orders of men—the employer and the employed; but may there be a general spirit of goodwill
given to the people of this city, and do Thou prosper us.
Remember all people, especially the poor, the widows and the fatherless, and any that are depressed in
spirit, whose depression tends to the failure of reason; the Lord restore them, and such as are dying. O Lord,
let them not die without hope, and may Thy believing people learn to pass away without even tasting the
bitterness of death. May they enter into rest, each one walking in his own uprightness.
Save this age from its own intellectual pride; give back the spirit of simple faith in Christ, for we desire His
glory." For Thine is the kingdom, and the power, and the glory, for ever and ever. Amen. "
 Prayer 19
God's Unspeakable Gift
O Lord, many of us feel like the lame man at the Beautiful Gate of the temple. Come by this way and make
the lame ones perfectly sound. O Lord, Thou canst do by Thy servants today what Thou didst by them in
the olden time. Work miracles of mercy even upon outer court worshippers who are too lame to get into the
holy place.
But there are many who feel like that man when he was restored. We would follow our Restorer, the Prince
of Life, into the temple, leaping and walking and praising God. He has gone into the temple in the highest
sense, up to the throne of God. He climbs, and we would follow, up the steps of the temple one by one,
made meet. We would come nearer and nearer to the throne of God.
O Lord, Thou hast done such great things for us that we feel the drawings of Thy love. "The Lord hath
appeared of old unto me, saying: Yea, I have loved thee with an everlasting love, therefore with
lovingkindness have I drawn thee."
Draw us nearer, Lord, draw us into the inner Sanctuary; draw us within the place which once was hidden by
the veil which Christ has rent; bring us right up to the throne of grace, and there beholding the glory of God
above the Mercy Seat may we have communion with the Most High. Heal all our diseases and forgive us all
our trespasses.
Still, Lord, though healed of a former lameness so that now we have strength, we need a further touch from
Thee; we are so apt to get dull and stupid; come and help us, Lord Jesus. A vision of Thy face will brighten
us; but to feel Thy Spirit touching us will make us vigorous. Oh! for the leaping and the walking of the man
born lame. May we today dance with holy joy like David before the Ark of God. May a holy exhilaration
take possession of every part of us; may we be glad in the Lord; may our mouth be filled with laughter, and
our tongue with singing, "for the Lord hath done great things for us whereof we are glad. "
To-day help Thy people to put on Christ. May we live as those who are alive from the dead, for He is the
quickening Spirit; and may we feel Him to be so. Is any part of us still dead, Lord quicken it. May the life
which has taken possession of our heart take possession of our head; may the brain be active in holy
thought; may our entire being, indeed, respond to the life of Christ, and may we live in newness of life.
We would fain fall down on our faces and worship the Son of God today. It is such a wonder that He should
have loved us; and He has done such wonderful things for us and in us that we may still call Him God's
unspeakable gift. He is unspeakably precious to our souls. Thou knowest all things, Lord; Thou knowest
that we love Thee. May that love bubble up today like a boiling cauldron, may our hearts overflow; and if
we cannot speak what we feel, may that holy silence be eloquent with the praise of God.
Lord, send Thy life throughout the entire Church. Lord, visit Thy Church, restore sound doctrine, restore
holy and earnest living. Take away from professors their apparent love for frivolities, their attempts to meet
the world on its own ground, and give back the old love to the doctrines of the cross the doctrines of the
Christ of God; and once more may free grace and dying love be the music that shall refresh the Church, and
make her heart exceeding glad.
Just now when the earth is waking up to life, Lord, wake up dead hearts; and if there are seeds of grace
lying dormant in any soul may they begin to bud, may the bulb down at the heart send forth its golden cup
and drink in of the light, the life of God. Oh! save today. "Thy King in the midst of Thee is mighty: He will
save." Our very heart is speaking now much more loudly and sweetly than our lips can speak. Lord save
sinners; great High Priest have compassion on the ignorant and such as are out of the way. Great Shepherd
of the sheep gather the lambs within Thine arm; find out the lost sheep; throw them on Thy shoulders and
bring them home rejoicing.
We ask that everywhere there may be great numbers added to the Church, Thou who didst bring in five
thousand so soon, bring in five thousand in many and many a place. We read the statistics of Thy Church
with great sorrow; how small an increase! Lord multiply us with men as with a flock; increase the people,
and increase the joy. Make us to joy before Thee as the joy of harvest.
Lord, we pray for our country with all our heart; and as Thou biddest us we pray for those in authority, for
the Sovereign as supreme, for the Court of Parliament, for all magistrates and rulers. We pray also for the
poorest and the down-trodden. The Lord look upon the poor of this world, and make them rich in faith, and
comfort them in heart by the Holy Ghost. The Lord save the nation. Let Thy light and Thy truth go forth to
the most distant parts of the earth; "let the people praise Thee; O God let all the people praise Thee." Give
us the times of refreshing. May we have a visit from Christ by the power of His Spirit; and until He come
may there be a blessed halcyon time of peace and salvation.
"Thy kingdom come, Thy will be done, on earth, as it is in heaven." And do Thou come Thyself, great
King. May our eyes, if it please Thee, behold Thee on earth; but if not, if we fall asleep ere that blessed
array, we can say, "I know that my Redeemer liveth; and though after my skin worms destroy this body, yet
in my flesh shall I see God. "
Bless every Sunday-school teacher, every tract distributor, every open-air preacher. Bless, we pray Thee, all
Bible-women and nurses, deacons and missionaries of the City Mission, Bible readers and all others who in
any way seek to bring men to Christ O God the Holy Ghost, work mightily, we pray Thee; flood the world
with a baptism of Thy power, and "let the whole earth be filled with a knowledge of the Lord as the waters
cover the sea." We ask all in that dear name which made the lame man whole, which is sweet to God in
heaven and dear to us below; and unto Father, Son and Holy Ghost be glory, world without end Amen.
 Prayer 20
The Great Sacrifice
O God our Father, we do remember well when we were called to Thee; with many sweet and wooing voices
we were bidden to return. Thou didst Thyself hang out the lights of mercy that we might know the way
home, and Thy dear Son himself came down to seek us. But we wandered still. It brings the tears to our
eyes to think that we should have been so foolish and so wicked, for we often extinguished the light within
and conscience we tried to harden, and we sinned against light and knowledge with a high hand against our
God.
Thou hast often brought us very low even to our knees, and we cried for mercy, but we rose to sin again.
Blessed was that day when Thou didst strike the blow of grace—the effectual blow. Then didst Thou wither
up our comeliness and all our perfection was rolled in the dust. We saw ourselves to be slain by the law, to
be lost, ruined, and undone, and then we rolled to and fro in the tempests of our thoughts and staggered like
drunken men, and were at our wits' end—then did we cry unto Thee in our trouble, and blessed be Thy
name for ever, Thou didst deliver us.
O happy day that sealed our pardon with the precious blood of Jesus accepted by faith. We would recall the
memory of that blessed season by repeating it. We come again now to the cross whereon the Saviour bled;
we give another look of faith to Him. We trust we never take away our eyes off Him, but if we have done so
we would look anew; we would gaze into the body of the Son of God, pierced with nails, parched with
thirst, bleeding, dying, because "it pleased the Father to bruise Him; He hath put Him to grief. "
Lord God, we see in Thy crucified Son a sacrifice for sin; we see how Thou hast made Him to be sin for us
that we might be made the righteousness of God in Him; and we do over again accept Him to be everything
to us. This is the victim by whose blood the covenant is made through faith; this is that Paschal Lamb by the
sprinkling of whose blood all Israel is secured; for Thou hast said, "When I see the blood I will pass over
you." This is the blood which gives us access into that which is within the veil; this is the blood which now
to our souls is drink indeed, and we do rejoice in the joy which this new wine of the covenant hath given
unto our spirits.
We would take afresh the cup of salvation and call upon the name of the Lord We would pay our vows now
in the midst of all the Lord's people and in the courts of His house; and this is a part payment of our vow
that we bless the Lord Jesus who hath put away our sin. We bless Him that He hath redeemed us unto
Himself not with corruptible things as silver and gold, but with His own precious blood; and we do avow
ourselves today to be the Lord's.
We are not our own; we are bought with a price. Lord Jesus, renew Thy grasp of us, take us over again, for
we do even with greater alacrity than ever before surrender ourselves to Thee, and so "bind the sacrifice
with cords, even with cords to the horns of the altar." O Lord, I am Thy servant, and the son of Thine
handmaid. Thou hast loosed my bonds. The Lord liveth, and blessed be my Rock Henceforth within that
Rock I hide myself. For Him I live. The Lord enable all His people with sincere hearts, with undivided
hearts, thus again to give themselves up to Jesus, and do Thou set in them anew the marks and tokens of
Thy possession till every one of us shall say as many of us can say, "From henceforth let no man trouble
me; for I bear in my body the marks of the Lord Jesus Christ. "
We bless Thee, Lord, for that mark to which some of us can look back with much joy. It is not in our hand,
nor in our forehead, nor on our foot, nor on our heart alone; our whole body has been buried with Christ in
baptism unto death, and now the whole body, soul and spirit, by our willing consecration, belong unto
Christ henceforth and for ever.
Our Father, there is one prayer which has kept rising to our lip even while we have been thus speaking to
Thee. It comes from our very heart. It is: Bring others to Thyself. Hast Thou not said, O God of Jacob, "Yet
will I gather others unto Him that have not been gathered ?" Hast Thou not given to Thy Son the heathen
for His inheritance, and the uttermost parts of the earth for His possession? Lord, give Thy Son the reward
of His travail; give Him a part of that reward this day wherever He is preached. Oh! that some might be
moved with the love of Christ.
Lord, some know not who Thou art; convince them of Thy Deity and Thy power to save. Lord, many of
them do not think; they live as if they were to die, and there would be an end of them. O Divine Spirit,
convince them of judgment to come. Set before each careless eye that day of terrible pomp when for every
idle word that men shall speak they must give an account. O Divine Spirit, teach unreasonable men true
reason; teach the obdurate sensitiveness; look upon them, Jesus, just as Thou didst on those of the
synagogue, not with anger, but still being grieved because of the hardness of their hearts. "Father, forgive
them, they know not what they do," and bring many, many, many this very day to the dear feet that were
nailed to the cross. Oh! how we long for it. Deny us what Thou wilt, only bring sinners to Thyself.
Lord Jesus, Thou art gone from us. We rejoice that this is the fact, for Thou hast taught us that it is
expedient for us that Thou shouldest go, and that the Comforter should be with us; but, oh! let us not miss
that promised presence of the Comforter. May He be here to help and succour in all works of faith and
labours of love, and may we feel that He has come among us and is dwelling with us because He is
convincing the world of sin, of righteousness and of judgment to come.
O Spirit of God, bring men to accept the great propitiation, to see their sin washed away in the purple flood
whose fount was opened when the heart of Christ was pierced, and may blood-washed sinners begin to sing
on earth that everlasting anthem which shall be sung by all the redeemed in heaven.
We beseech Thee now, Lord, to look upon all Thy people, and grant every one a blessing. Some are in great
trouble. Deliver them, we pray Thee. Others may be in great peril, though they have no trouble. The Lord
save His people from the evils of prosperity. It may be some of Thine own people find it hard to worship
because of cares; may they be able, like Abraham, when the birds came down upon the sacrifice, to drive
them away.
O Spirit of God, make us all more holy. Work in us more completely the image of Christ. We do long to be
as the Lord Jesus Christ in spirit and temper, and in unselfishness of life. Give us the character of Christ, we
pray Thee. Redemption from the power of sin is purchased with His blood, and we crave for it, and pray
that we may daily receive it. Let the whole militant Church of Christ be blessed; put power into all faithful
ministries; convert this country; save it from abounding sin; let all the nations of the earth know the Lord,
but especially bless those nations that speak our own dear mother tongue, where our same Lord and Christ
is worshipped this day after the same fashion.
The Lord bless His people. Bring the Church to break down all bonds of nationality, all limits of sects, and
may we feel the blessed unity which is the very glory of the Church of Christ; yea, let the whole earth be
filled with His glory. Our prayer can never cease until we reach this point: "Thy Kingdom come, Thy will
be done, on earth as it is in heaven." Nothing less than this can we ask for. And now hear us as we pray for
the Sovereign and all in authority, and ask Thy blessing to rest upon this land, and let Thy blessing extend
over all the family of man. We ask it for Christ's sake. Amen.
 Prayer 21
Boldness at the Throne of Grace
O God! we would not speak to Thee as from a distance, nor stand like trembling Israel under the law at a
distance from the burning mount, for we have not come unto Mount Sinai, but unto Mount Sion, and that is
a place for holy joy and thankfulness, and not for terror and bondage. Blessed be Thy name, O Lord! We
have learnt to call Thee "Our Father, which art in heaven"; so there is reverence, for Thou art in heaven; but
there is sweet familiarity, for Thou art our Father. We would draw very near to Thee now through Jesus
Christ the Mediator, and we would make bold to speak to Thee as a man speaketh with his friend, for hast
Thou not said by Thy Spirit, "Let us come boldly unto the throne of the heavenly grace." We might well
start away and flee from Thy face if we only remembered our sinfulness. Lord! we do remember it with
shame and sorrow; we are grieved to think we should have offended Thee, should have neglected so long
Thy sweet love and tender mercy; but we have now returned unto the "shepherd and bishop of our souls."
Led by such grace, we look to Him whom we crucified, and we have mourned for Him and then have
mourned for our sin.
Now, Lord, we confess our guilt before Thee with tenderness of heart, and we pray Thee seal home to every
believer here that full and free, that perfect and irreversible charter of forgiveness which Thou gavest to all
them that put their trust in Jesus Christ Lord! Thou hast said it: "If we confess our sins, Thou art merciful
and just to forgive us our sins and to save us from all unrighteousness." There is the sin confessed: there is
the ransom accepted: we therefore know we have peace with God, and we bless that glorious one who hath
come "to finish transgression, to make an end of sin," to bring in everlasting righteousness, which
righteousness by faith we take unto ourselves and Thou dost impute unto us.
Now, Lord, wilt Thou be pleased to cause all Thy children's hearts to dance within them for joy? Oh! help
Thy people to come to Jesus again today. May we be looking unto Him today as we did at the first. May we
never take off our eyes from His Divine person, from His infinite merit, from His finished work, from His
living power, or from the expectancy of His speedy coming to "judge the world in righteousness and the
people with His truth. "
Bless all Thy people with some special gift, and if we might make a choice of one it would be this:
"Quicken us, O Lord, according to Thy Word." We have life; give it to us more abundantly. Oh, that we
might have so much life that out of the midst of us there might flow rivers of living water. The Lord make
us useful. Do, dear Saviour, use the very least among us; take the one talent and let it be put out to interest
for the great Father. May it please Thee to show each one of us what Thou wouldest have us to do. In our
families, in our business, in the walks of ordinary life may we be serving the Lord, and may we often speak
a word for His name, and help in some way to scatter the light amongst the ever-growing darkness; and ere
we go hence may we have sown some seed which we shall bring with us on our shoulders in the form of
sheaves of blessing.
O God! bless our Sunday-schools, and give a greater interest in such work, that there may be no lack of men
and women who shall be glad and happy in the work of teaching the young. Do impress this, we pray Thee,
upon Thy people just now. Move men who have gifts and ability also to preach the Gospel. There are many
that live in villages, and there is no gospel preaching near them. Lord! set them preaching themselves. Wilt
Thou move some hearts so powerfully that their tongues cannot be quiet any longer, and may they attempt
in some way, either personally or by supporting some one, to bring the gospel into dark benighted hamlets
that the people may know the truth.
O Lord! stir up the dwellers in this great, great city. Oh! arouse us to the spiritual destitution of the masses.
O God, help us all by some means, by any means, by every means to get at the ears of men for Christ's sake
that so we may reach their hearts. We would send up an exceeding great and bitter cry to Thee on behalf of
the millions that enter no place of worship, but rather O violate its sanctity and despise its blessed message.
Lord! wake up London, we beseech Thee. Send us another Jonah; send us another John the Baptist. Oh! that
the Christ Himself would send forth multitudes of labourers amongst this thick standing corn, for the
harvest truly is plenteous, but the labourers are few. O God! save this city; save this country; save all
countries; and let Thy kingdom come; may every knee bow and confess that Jesus Christ is Lord.
Our most earnest prayers go up to heaven to Thee now for great sinners, for men and women that are
polluted and depraved by the filthiest of sins. With sovereign mercy make a raid amongst them. Come and
capture some of these that they may become great lovers of Him that shall forgive them, and may they
become great champions for the cross.
Lord, look upon the multitudes of rich people in this city that know nothing about the gospel and do not
wish to know. Oh! that somehow the poor rich might be rich with the gospel of Jesus Christ. And then,
Lord, look upon the multitude of the poor and the working classes that think religion to be a perfectly
unnecessary thing for them. Do, by some means we pray Thee, get them to think and bring them to listen
that faith may come by hearing, and hearing by the Word of God.
Above all, O Holy Spirit, descend more mightily. Would, God, Thou wouldest flood the land till there
should be streams of righteousness; for is there not a promise, "I will pour water upon him that is thirsty and
floods upon the dry ground." Lord, set Thy people praying; stir up the Church to greater prayerfulness.
Now, as Thou hast bidden us, we pray for the people among whom we dwell. We pray for those in authority
in the land, asking every blessing for the Sovereign, and Thy guidance and direction to the Parliament, Thy
benediction to all judges and rulers as also upon the poorest of the poor and the lowest of the low. Lord,
bless the people; let the people praise Thee, O God! yea, let all the people praise Thee, for Jesus Christ's
sake. Amen and Amen.
 Prayer 22
The Presence of God
Our Father, which art in heaven, our hearts are full of gratitude to Thee for Thy Word. We bless Thee that
we have it in our houses, that Thou hast given to many of us to understand it and to enjoy it. Although as
yet we know not what we shall know, yet have we learned from it what we never can forget, that which, has
changed our lives has removed our burdens, has comforted our hearts, has set our faces like flints against
sin and made us eager after perfect holiness.
We thank Thee, Lord, for every leaf of the Book, not only for its promises which are inexpressibly sweet,
but for its precepts in which our soul delights, and especially for the revelation of Thy Son, our Lord and
Saviour Jesus Christ O God, we thank Thee for the manifestation of Him even in the types and shadows of
the Old Testament These are inexpressibly glorious to us, full of wondrous value, inexpressibly dear
because in them and through them we see the Lord. But we bless Thee much more for the clear light of the
New Testament, for giving us the key to all the secrets of the Old Testament, for now, reading the scriptures
of the new covenant, we understand the language of the old covenant and are made to joy and to rejoice
therein.
Father, we thank Thee for the Book, we thank Thee for the glorious Man, the God whom the Book reveals
as our Saviour; and now we thank Thee for the Blessed Spirit, for without His light upon the understanding
we should have learned nothing. The letter killeth, it is the Spirit that giveth life. Blessed are our eyes that
have been touched with heavenly eye-salve. Blessed are the hearts that have been softened, that have been
made ready to receive the truth in the love of it! Blessed be the sovereign grace of God that hath chosen
unto Him a people who delight in His Word and who meditate in it both day and night!
Our hearts are full of praises to God for this Man of Truth, for this unmeasured wealth of holy knowledge.
Lord make us to enjoy it more and more. May we feed upon this manna; may we drink from this well of
life; may we be satisfied with it, and by it be made like to the God from whom it came.
And now, Lord, our prayer is to Thee at the mention of Thy sacred Book, that Thou wouldst write it upon
the fleshy tablets of our heart more fully. We want to know the truth that the truth may make us free. We
want to feel the truth that we may be sanctified by it. Oh! let it be in us a living seed which shall produce in
us a life acceptable before God, a life which shall be seen in everything that we do unto the living God, for
we remember that Thou art not the God of the dead but of the living.
Lord, we ask that Thy Word may chasten us whenever we go astray, may it enlighten us whenever for a
moment we get into darkness. May Thy Word be the supreme ruler of our being. May we give ourselves up
to its sacred law to be obedient to its every hint, wishing in all things, even in the least things, to do the will
of God from the heart and having every thought brought into captivity to the mind of the Spirit of God.
Bless Thy people; bless them in this way by saturating them with the Word of Thy truth. O Lord, they are
out in the world so much. Oh! grant that the world may not take them off from their God. May they get the
world under their feet; let them not be buried in it, but may they live upon it, treading it beneath their feet,
the spiritual getting the mastery always over the material Oh! that the Word of God might be with us when
we are in the midst of an ungodly generation. May the Proverbs often furnish us with wisdom, the Psalms
furnish us with comfort, the Gospels teach us the way of holiness, and the Epistles instruct us in the deep
things of the kingdom of God.
Lord educate us for a higher life, and let that life be begun here May we be always in the school, always
disciples, and when we are out in the world may we be trying to put in practice what we have learned at
Jesu's feet. What He tells us in darkness may we proclaim in the light, and what He whispers in our ear in
the closets may we sound forth upon the housetops.
Oh! dear, dear Saviour, what could we do without Thee. We are as yet in banishment, we have not come
into the land of light and glory; it is on the other side the river, in the land where Thou dwellest, Thy land of
Immanuel, and till we come thither be Thou with us. We have said unto ourselves, How shall we live
without our Lord; and then we have said unto Thee, "If Thy Spirit go not with us, carry us not up hence."
Oh! be to us this day as the fiery cloudy pillar that covered all the camp of Israel. May we dwell in God;
may we live and move in God; may we be conscious of the presence of God to a greater extent than we are
conscious of anything else.
Bless the churches. Look on them, Lord; cast an eye of love upon the little companies of the faithful
wherever they may be and help them and their pastors, and may the churches be in every place a light in the
midst of this crooked and perverse generation. O God, we are waiting and watching for a display of Thy
great power among the people.
It is an age of great luxury and great sin and gross departures from the truth; we beseech Thee defend Thine
own. When Thine ark was carried captive among the Philistines and set up in the temple of Dagon, Dagon
fell before it, then didst Thou smite Thine adversaries in the hinder parts and put them to a perpetual
reproach, and Thou canst do the like again, and we pray it may be so. Oh! for the stretched out hand of God.
We are longing to see it in the conversion of great multitudes by the gospel, that those who have said, "Aha,
aha, the gospel has lost its power," may be made foolish by the wisdom of the Most High, even as Jannes
and Jambres were made foolish when they could not do so with their enchantments, but God was with His
servant.
O, Jehovah, Thou art the true God, God of Abraham, of Isaac, and of Jacob, this God is our God for ever
and ever; He shall be our guide even unto death. Thou who spakest by the apostles speak still by Thy
servants, and let Thy Word be with as much power as when Thou saidst, "Let there be light, and there was
light." Oh! for the lifting up of Thy voice! Let confusion and darkness once again hear the voice of Him that
makes order and that giveth life. Oh! how we would stir Thee up, Thou gracious God. Our prayers would
take the form of that ancient one, "Awake, awake, put on Thy strength." Art Thou not He that cut Egypt and
wounded the crocodile? Hast Thou not still the same power to smite and to vindicate Thine own truth and
deliver Thine own redeemed ?
O Lamb, slain from before the foundation of the world, Thou art still to sit upon the throne, for He that is on
the throne looks like a Lamb that has been newly slain. O Jesus, we beseech Thee take to Thyself Thy great
power; divide the spoil with the strong; take the purchase of Thy precious blood and rule from the river
even unto the ends of the earth.
Here we are before Thee; look on us in great pity. Lord, bless Thine own people. With favour do Thou
compass them as with a shield. Lord, save the unsaved. In great compassion draw them by the attractive
magnet of the cross, draw them to Thyself, compel them to come in that the wedding may be furnished with
guests.
With one heart we put up our prayer on the behalf of the teachers of the young. We thank Thee, Lord, that
so many men and women are ready to give their Sabbath's rest to this important service. Oh! grant that zeal
for teaching the young may never burn low in the church. May any that are taking no part in it and who
ought to be, be aroused at once to commence the holy effort. Bless the teachers of the senior classes; may
their young men and women pass into the church; may there be no gap between the school and the church.
Bridge that distance by Thy sovereign grace. But equally bless the teachers of the infants and of the younger
children. May conversion go on among the young. May there be multitudes of such conversions. In effect,
we would pray that no child may leave the schools unsaved. Oh! save the children, great Lover of the little
ones. Thou who wouldst have them suffered to come to Thee, Thou wilt not forget them, but Thou wilt
draw them and accept them. Lord! save the children. Let all the schools participate in the blessing which we
seek, and by this blessed agency may this nation be kept from heathenism; this city especially be preserved
from its dogged disregard of the Sabbath, and its carelessness about the things of God. Oh! bless the
Sabbath-school to London, to every part of it, and let Jesus Christ be glorified among the little ones, and
again may there be heard loud hosannas in the streets of Jerusalem from the babes and sucklings out of
whose mouths Thou hast ordained strength. The Lord be with these dear workers throughout today and
make it a high day, a festival of prayer and faith, a time when Jesus the Lord shall especially meet with
them and bless them.
God bless our country! God save our Sovereign! Grant guidance at this time to all with regard to the
political affairs of this nation. Grant Thy blessing to all ranks and conditions of men, and let every nation
call Thee "blessed." Let all tongues speak the name of Jesus and all men own Him as Lord and King. We
ask it in His name. Amen.
 Prayer 23
The Look of Faith
Our Father, we have listened to Thy gracious words. Truly Thy paths drop fatness. Wherever Thou art,
mercy abounds. Before Thy feet rivers of grace spring up. When Thou comest to man it is with the fulness
of pardoning love. Thou hast bidden us come to Thee and seek Thee while Thou mayest be found. We
would come now. May Thy holy Spirit help us! May Jesus lead the way and be our Mediator now!
Blessed be Thy name; there are many who sought Thy face many years ago. We have since then tasted that
Thou art gracious, and we know by a delightful experience that Thou dost indeed give milk and honey to
such as trust Thee. Oh! we wish we had known Thee earlier.
Lord, Thou hast been full of truth and faithfulness to us throughout every step of our journey, and though
Thou hast not withheld the rod of the covenant from us, we are as grateful for that this morning as for the
kisses of Thy lips. Thou hast dealt well with Thy servants according to Thy Word. Blessed be Thy name for
ever and ever.
But there are some who have never come to Thee; they are hearers, but hearers only; they have listened to
gracious invitations thousands of times, but they have never accepted them. Say unto them, "Thereto hast
thou gone, but no further shalt thou proceed in thy carelessness and trifling. Here shalt thou stay and turn
unto Thy God." O Saviour, Thou hast all power in heaven and earth, therefore Thou canst through the
preaching of Thy Word influence the hearts of men. Turn them, and they shall be turned. Oh! do it this day.
We would now in our prayers come; as we came at first would we come again; we would renew our vows,
we would again repeat our repentance and our faith, and then look at the brazen serpent and touch but the
border of Thy garment. We would begin again. O, Lord, help us to do it in sincerity and truth. And first we
do confess that we are by nature lost and by practice ruined. We are altogether as an unclean thing, and all
our righteousnesses are as filthy rags. We would lie at those dear pierced feet bleeding at heart because of
sin, wounded, mangled, crushed by the fall and by our own transgression. We confess that if Thou shouldst
number our sins upon us and deal with us accordingly we should be sent to the lowest hell.
We have no merit, no claim, no righteousness of our own. Oh! now, dear Saviour, we look up to Thee. Oh!
that some might look for the first time, and those of us that have long looked would fix our happy gaze
again upon that blessed substitutionary sacrifice wherein is all our hope. Dear Saviour, we do take Thee to
be everything to us, our sin-bearer and our sin-destroyer. We have not a shadow of a shade of a hope
anywhere but in Thyself, Thy life, Thy death, Thy resurrection, Thine ascension, Thy glory, Thy reign, Thy
second advent; these are the only stars in our sky.
We look up to Thee and are filled with light. But O Thou dear, dear Saviour, we dare not turn to ordinances,
we dare not turn to our own prayers, and tears, and almsgivings, we dare not look to our own works, we
only look to Thee; Thy wounds, Immanuel, these bleed the balm that heals our wounds, Thy crowned head
once girt with thorns, Thy body once laid in the silent tomb, Thy Godhead once covered and concealed
from man, but now resplendent amidst triumphant hosts. If we can perish trusting in Thee we must perish,
but we know we cannot, for Thou hast bound up our salvation with Thy glory, and because Thou art a
glorious Saviour for ever, none that trust in Thee shall ever be confounded.
But we do trust Thee now. If all our past experience has been a mistake, yet we will begin at the cross
today; or if we have never had any experience of Thee before we would begin today. Oh! hear Thou, hear
Thou the prayer:—

" Dear Saviour, draw reluctant hearts,
To Thee let sinners fly. "

By His agony and bloody sweat, by His cross and passion, by His precious death and burial, we beseech
Thee hear us now! We plead with Thee for some that are not pleading for themselves. O Spirit of God, let it
not be so any longer. Now sweetly use Thy key to open the fast-closed door, and come into men's hearts
and dwell there that they may live. We have a thousand things to ask.
We should like to plead for our country and for all countries; we should like to plead with Thee for the sick
and for the dying, for the poor and for the fatherless. We have innumerable blessings to ask, but somehow
they all go away from our prayer just now, and this is our one cry: Save, Lord, we beseech Thee, even now
send salvation! Come Holy Spirit to open blind eyes and unstop deaf ears and quicken dead hearts.
Father, glorify Thy Son that Thy Son may glorify Thee. Holy Spirit, do Thine office and take of these
things of Christ and reveal them unto us. We gather up all our prayers in that salvation through the blood of
the Lamb. Amen.
 Prayer 24
"Deliver us from Evil"
O God, let us not be formalists or hypocrites at this time in prayer. We feel how easy it is to bow the head
and cover the face, and yet the thoughts may be all astray, and the mind may be wandering hither and
thither, so that there shall be no real prayer at all. Come, Holy Spirit, help us to feel that we are in the
immediate presence of God; and may this thought lead us to sincere and earnest petitioning.
There are some who know not God; God is not in all their thoughts; they make no reckoning of Thee, Thou
glorious One, but do their business and guide their lives as if there was no God in heaven or in earth. Strike
them now with a sense of Thy presence. Oh! that Thine eternal power might come before their thoughts,
and now may they join with Thy reverent people in approaching Thy mercy seat.
We come for mercy, great God; it must always be our first request, for we have sinned, sinned against a just
and holy law of which our conscience approves. We are evil, but Thy law is holy and just and good. We
have offended knowingly; we have offended again and again; after being chastened we have still offended,
and even those of us who are forgiven, who through Thy rich love have been once for all washed from
every stain, yet have we sinned grievously; and we confess it with much shame and bitter self-reproach that
we should sin against such tender love, and against the indwelling of the Holy Spirit, who is in His people;
and who checks them and quickens their consciences; so that they sin against light and knowledge when
they sin.
Wash us yet again. And when we ask for this washing it is not because we doubt the efficacy of former
cleansing. Then we were washed in blood Now, O Saviour, repeat upon us what Thou didst to the twelve
when Thou didst take a towel and basin and wash their feet. And when that was done Thou didst tell them
that he who had been washed had no need save but to wash his feet. After that was done he was clean every
whit. Oh! let Thy children be in that condition this morning—clean every whit—and may they know it; and
thus being clean may they have boldness to enter into the Holy of Holies by the blood of Christ; and may
they now come and stand where the cherubim once were, where the glory still shines forth. And may we
before a blood-besprinkled mercy seat, ourselves washed and cleansed, pour out our prayers and praises.
As for those that never have been washed, we repeat our prayer for them. Bring them, oh! bring them at
once to a sense of sin. Oh! that we might see them take their first complete washing, and may they become
henceforth the blood washed and blood redeemed consecrated ones, belonging for ever unto Him who has
made them white through His atoning sacrifice.
And, blessed Lord, since Thou dost permit Thy washed ones to come close to Thyself we would approach
Thee now with the courage which comes of faith and love, and ask of Thee this thing. Help us to overcome
every tendency to evil which is still within us, and enable us to wear armour of such proof that the arrows of
the enemy from without may not penetrate it, that we may not be wounded again by sin. Deliver us, we pray
Thee, from doubts within and fears without, from depression of spirit, and from the outward assaults of the
world. Make us and keep us pure within, and then let our life be conducted with such holy jealousy and
watchfulness that there may be nothing about us that shall bring dishonour to Thy name. May those who
most carefully watch us see nothing but what shall adorn the doctrine of God our Saviour in all things.
Lord help Thy people to be right as parents. May none of us spoil our children; may there be no
misconducted families to cry out against us. Help us to be right as masters; may there be no oppression, no
hardness and unkindness. Help us to be right as servants; may there be no eye service, no purloining, but
may there be everything that adorns the Christian character. Keep us right as citizens; may we do all we can
for our country, and for the times in which we live. Keep us right, we pray Thee, as citizens of the higher
country; may we be living for it, to enjoy its privileges, and to bring others within its burgess-ship, that
multitudes may be made citizens of Christ through our means. Lord help us to conduct ourselves aright as
Church members; may we love our brethren; may we seek their good, their edification, their comfort, their
health. And oh! may such of us as are called to preach have grace equal to that responsibility. Lord make
every Christian to be clear of the blood of all those round about him. We know that there are some who
profess to be Thy people, who do not seem to care one whit about the souls of their fellow men. God
forgive this inhumanity to men, this treason to the King of kings. Rouse the Church, we pray Thee, to a
tenderness of heart towards those among whom we dwell.
Let all the churches feel that they are ordained to bless their neighbours. Oh! that the Christian Church in
England might begin to take upon itself its true burden. Let the Church in London especially, with its mass
of poverty and sin round about it, care for the people and love the people; and may all Christians bestir
themselves that something may be done for the good of men, and for the glory of God. Lord, do use us for
Thy glory. Shine upon us, O Emmanuel, that we may reflect Thy brightness; dwell in us, O Jesus, that out
of us may come the power of Thy life. Make Thy Church to work miracles, because the miracle-worker is
in the midst of her. Oh! send us times of revival, seasons of great refreshing; and then times of aggression,
when the army of the Lord of Hosts shall push its way into the very centre of the adversary, and overthrow
the foe in the name of the King of kings.
Now forgive Thy servants all that has been amiss, and strengthen in Thy servants all that is good and right.
Sanctify us to Thy service, and hold us to it. Comfort us with Thy presence; elevate us into Thy presence.
Make us like Thyself; bring us near Thyself, and in all things glorify Thyself in us, whether we live or die.
Bless the poor, remember the needy among Thine own people; help and succour them. Bless the sick, and
be very near the dying. The Lord comfort them.
Bless our country. Let every mercy rest upon the Sovereign; send peace to disquieted districts; give wisdom
to our senators in the making and in the seeing to the keeping of the law. And may Thy kingdom come not
here only, but in every land and nation. Lands across the flood remember with the plenitude of Thy grace.
Let the whole earth be filled with Thy glory. We ask it for Jesus' sake. Amen.
 Prayer 25
The Washing of Water by the Word
O Jehovah, our God, Thou lovest Thy people, Thou hast placed all the saints in the hand of Jesus, and Thou
hast given Jesus to be to them a leader, a commander and a husband; and we know that Thou delightest to
hear us cry on the behalf of Thy Church for Thou carest for Him, and Thou art ready to grant to Him
according to the covenant provisions which Thou hast laid up in store for Christ Jesus. Therefore would we
begin this prayer by entreating Thee to behold and visit the vine and the vineyard which Thy right hand hath
planted. Look upon Zion the city of our solemnities; look upon those whom Thou hast chosen from before
the foundation of the world, whom Christ hath redeemed with blood, whose hearts He has won and holds,
and who are His own though they be in the world.
Holy Father, keep Thy people, we beseech Thee, for Jesus' sake Though they are in the world let them not
be of it, but may there be a marked distinction between them and the rest of mankind. Even as their Lord
was holy, harmless and undefiled, and separate from sinners, so may it be with believers in Christ. May
they follow Him and may they not know the voice of strangers, but come out from the rest that they may
follow Him without the camp.
We cry to Thee for the preservation of Thy Church in the world, and especially for her purity. O, Father,
keep us, we beseech Thee with all keeping, that the evil one touch us not. We shall be tempted, but let him
not prevail against us. In a thousand ways he will lay snares for our feet; but, oh! deliver us as a bird from
the snare of the fowler. May the snare be broken that we may escape. Let not Thy Church surfer dishonour
at any time, but may her garments be always white. Let not such as come in among her that are not of her
utterly despoil her. O, Christ, as Thou didst groan concerning Judas, so may Thy children cry to Thee
concerning any that have fallen aside into crooked ways, lest the cause of Christ in the earth should be
dishonoured. O, God, cover, we beseech Thee, with Thy feathers, all the people of Christ, and keep Thy
Church even until He shall come Who, having loved His own that were in the world, loveth them even to
the end.
We would ask just now that we may be washed as to our feet; we trust Thou hast bathed us once for all in
the sin-removing fountain. Thou hast also washed us in the waters of regeneration and given us the
renewing of our minds, through Jesus Christ; but O for daily cleansing. Dost Thou see any fault in us? Ah!
we know that Thou dost. Wash us that we may be clean. Are we deficient in any virtue? Oh! supply it that
we may exhibit a perfect character to the glory of Him who has made us anew in Christ Jesus. Or is there
something that would be good if not carried to excess? Be pleased to modify it lest one virtue should
slaughter another, and we should not be the image of Christ completely.
O Lord and Master, Thou who didst wash Thy disciples' feet of old, still be very patient toward us, very
condescending towards our provoking faults, and go on with us, we pray Thee, till Thy great work shall be
completed and we shall be brethren of the First Born, like unto Him. Gracious Master, we wish to conquer
self in every respect; we desire to live for the glory of God and the good of our fellow men; we would have
it true of us as of our Master, "He saved others, Himself He cannot save." Wilt Thou enable us especially to
overcome the body with all its affections and lusts; may the flesh be kept under; let no appetite of any kind
of the grosser sort prevail against our manhood, lest we be dishonoured and unclean. And let not even the
most refined power of the natural mind be permitted to come so forward as to mar the dominion of the
Spirit of God within us.
Oh! help us not to be so easily moved even by pain, may we have much patience, and let not the prospect of
death ever cause us any fear, but may the spirit get so much the mastery of the body that we know nothing
can hurt the true man. The inner new-born cannot be smitten, nor is it to die; it is holy, incorruptible, and
liveth and abideth for ever in the life that is in Christ Jesus.
Oh! for a complete conquest of self. Especially render us insensible to praise, lest we be too sensitive to
censure. Let us reckon that to have the approbation of God and of our own conscience is quite enough; and
may we be content, gracious God, to bear the cavillings of unreasonable men; yea, and to bear the
misrepresentations of our own brethren. Those that we love, if they love not us, yet may we love them none
the less, and if by mistake they misjudge us, let us have no hard feelings towards them, and God grant we
may never misjudge one another. Doth not our Judge stand at the bar? Oh! keep us like little children who
do not know, but expect to know hereafter, and are content to believe things which they do not understand.
Lord keep us humble, dependent, yet serenely joyful. May we be calm and quiet even as a weaned child, yet
may we be earnest and active.
O Saviour, make us like Thyself. We wish not so much to do as to be. If Thou wilt make us to be right we
shall do right. We find how often we have to put a constraint upon ourselves to be right, but, oh! that we
were like Thee, Jesus, so that we had but to act out ourselves, to act out perfect holiness. We shall never rest
till this is the case, till Thou hast made us ourselves to be inwardly holy, and then words and actions must
be holy as a matter of course. Now, here we are, Lord, and we belong to Thee. Oh! it is because we are
Thine own that we have hope. Thou wilt make us worthy of Thee. Thy possession of us is our hope of
perfection. Thou dost wash our feet because we are Thine own. Oh! how sweet is the mercy which first took
us to its heart and made us all its own and now continues to deal tenderly with us, that being Christ's own
we may have that of Christ within us which all may see proves us to be Christ's own!
Now we would bring before Thee all Thy saints and ask Thee to attend to their trials and troubles. Some we
know are afflicted in person, others are afflicted in their dear friends, some are afflicted in their temporal
estate and are brought into sore distress. Lord, we do not know the trials of all Thy people, but Thou dost,
for Thou are the Head, and the pains of all the members are centred in Thee. Help all Thy people even to
the end.
Now we pray Thee to grant us the blessing which we have already sought, and let it come upon all the
churches of our beloved country. May the Lord revive true and undefiled religion here and in all the other
lands where Christ is known and preached, and let the day come when heathendom shall become converted,
when the crescent of Mohammed shall wane into eternal night, and when she that sitteth on the Seven Hills
and exalteth herself in the place of God shall be cast down to sink like a mill-stone in the flood.
Let the blessed Gospel of the eternal God prevail, let the whole earth be filled with His glory. Oh! that we
may live to see that day. The Lord bless our country; have pity upon it. God bless the Sovereign with every
mercy and blessing. Grant that there may be in Thine infinite wisdom a change in the state of trade and
commerce, that there may be less complaint and distress. Oh! let the people see Thy hand, and understand
why it is laid upon them, that they may turn from wrongdoing and seek righteousness and follow after
peace. Then shall the blessing return. The Lord hear us as in secret we often cry to Thee on behalf of this
misled land. The Lord deliver it, and lift up the light of His countenance upon it yet again, for Jesus' sake.
Amen.
 Prayer 26
Prayer Answered and Unanswered
God of Israel, God of Jesus Christ, our God for ever and ever! Help us now by the sacred Spirit to approach
Thee aright with deepest reverence, but not with servile fear; with holiest boldness, but not with
presumption. Teach us as children to speak to the Father, and yet as creatures to bow before our Maker.
Our Father, we would first ask Thee whether Thou hast ought against us as Thy children? Have we been
asking somewhat of Thee amiss, and hast Thou given us that which we have sought? We are not conscious
of it, but it may be so, and now we are brought as an answer to our presumptuous prayers into a more
difficult position than the one we occupied before. Now it may be that some creature comfort is nearer to us
than our God; we had better have been without it and have dwelt in our God and have found our joy in Him.
But now, Lord, in these perilous circumstances give us grace that we may not turn away from Thee, If our
position now be not such as Thou wouldst have allotted to us had we been wiser, yet nevertheless grant that
we may be taught to behave ourselves aright even now lest the mercies Thou hast given should become a
cause of stumbling, and the obtaining of our hearts’ desire should become a temptation to us. Rather do we
feel inclined to bless Thee for the many occasions in which Thou hast not answered our prayer, for Thou
hast said that we did ask amiss and therefore we could not have, and we desire to register this prayer with
Thee that whensoever we do ask amiss, Thou wouldst in great wisdom and love be pleased to refuse us.
O, Lord, if we at any time press our suit without a sufficiency of resignation do not regard us, we pray Thee,
and though we cry unto Thee day and night concerning anything, yet if Thou seest that herein we err regard
not the voice of our cry, we pray Thee. It is our hearts’ desire now, in our coolest moments, that this prayer
of ours might stand on record as long as we live, not as I will, but as Thou wilt.
But, O Lord, in looking back we are obliged to remember with the greatest gratitude the many occasions in
which Thou hast heard our cry. We have been brought into deep distress, and our heart has sunk within us,
and then have we cried to Thee and Thou hast never refused to hear us. The prayers of our lusts Thou hast
rejected, but the prayers of our necessities Thou hast granted. Not one good thing hath failed of all that
Thou hast promised.
Thou hast given to us exceeding abundantly above what we asked or even thought, for there was a day
when our present condition would have been regarded as much too high for us ever to reach, and in looking
back we are surprised that those who did lie among the pots of Egypt should now sit every man under his
vine and fig-tree, that those who wandered in the wilderness in a solitary way should now find a city to
dwell in, that we who were prodigals in rags should now be children in the Father’s bosom; that we who
were companions of swine should now be made heirs of God and joint heirs with Christ. Oh! What
encouragement we have to pray to such a prayer-hearing God who far exceeds the request of His children.
Blessed be the name of the Lord for ever, our inmost heart is saying. Amen, blessed be His name. If it were
only for answered prayer or even for some unanswered prayers we would continue to praise and bless Thee
as long as we have any being.
And now, Lord, listen to the voice of Thy children’s cry. Wherever there is a sincere heart seeking for
greater holiness answer Thou that request, or wherever there is a broken spirit seeking for reconciliation
with Thyself be pleased to answer it now. Thou knowest where there is prayer, though it be unuttered, and
even the lips do not move. Oh! Hear the publican who dares not lift his eye to heaven. Hear him while he
cries, “God be merciful to me a sinner.” Hear such as seem to themselves to be appointed unto death. Let
the sighing of the prisoner come before Thee! Oh! That Thou wouldst grant peace and rest to every troubled
spirit all over the world who now desires to turn his face to the cross and to see God in Christ Jesus.
O Lord, if there are any of Thy servants exercised about the cases of others we would thank Thee for them.
Raise up in the Church many intercessors who shall plead for the prosperity of Zion, and give Thee no rest
till Thou establish her and make her a joy in the land.
Oh! There are some of us that cried to Thee about our country. Thou, knowest how in secret we groaned
and sighed over evil times, and Thou hast begun to hear us already, for which we desire to praise and bless
Thy name. But we would not cease to pray for this land that Thou wouldst roll away from it all its sin, that
Thou wouldst deliver it from the curse of drunkenness, rescue it from infidelity, from popery, from
ritualism, from rationalism and every form of evil, that this land might become a holy land.
O, Lord, bring the multitudes of the working men to listen to the gospel. Break in, we pray Thee, upon their
stolid indifference. Lord, give them a love of Thy house, a desire to hear Thy gospel, and then wilt Thou
look upon the poor rich who so many of them know nothing about Thee and are worshipping their own
wealth. The Lord grant that the many for whom there are no special gospel services, but who are wrapped
up in self-righteousness, may be brought to hear the gospel of Jesus that they also, as well as the poor, may
be brought to Christ.
God bless this land with more of gospel light, and with more of gospel life and love. Thou wilt hear us, O
Lord.
Then would we pray for our children, that they might be saved. Some of us can no longer pray for our
children’s conversion, our prayers are heard already. But there are others who have children who vex them
and grieve their hearts. O God, save sons and daughters of godly people. Let them not have to sigh over
their children, as Eli did and as Samuel did, and may they see their sons and daughters become the children
of the living God. We would pray for our servants, for our neighbours, for our kinsfolk of near or far
degree, that all might be brought to Jesus. Do Thou this, O God, of Thine infinite mercy.
And as we are now making intercession we would, according to Thy Word, pray for all kings, such as are in
authority, that we may lead quiet and peaceable lives. We pray for all nations also. O Lord, bless and
remember the lands that sit in darkness, and let them see a great light, and may missionary enterprise be
abundantly successful. And let the favoured nations where our God is known, especially this land and the
land across the mighty ocean that love the same Saviour and speak the same tongue, be always favoured
with the Divine presence and with abundant prosperity and blessing.
O Lord, Thou hast chosen this our race and favoured it and multiplied it on the face of the earth, and
whereas with this staff it crossed this Jordan it hath now become two great nations. Lord be pleased to bless
the whole of the race and those absorbed into it, and then all other races that in us may be fulfilled the
blessing of Abraham, “I will bless you and ye shall be a blessing. “
And now, Father, glorify Thy Son! In scattering pardons through His precious blood glorify Thy Son! In
sending forth the Eternal Spirit to convince men and bring them to His feet, Father glorify Thy Son! In
enriching Thy saints with gifts and graces, and building, them up into His image, Father glorify Thy Son! In
the gathering together of the whole company of His elect and in the hastening of His kingdom and His
coming, Father glorify Thy Son! Beyond this prayer we cannot go: “Glorify Thy Son that Thy Son also may
glorify Thee,” and unto Father, Son and Holy Spirit be glory for ever and ever. Amen.
 Sermon: The Golden Key of Prayer
" Call unto Me, and I will answer thee, and shew thee great and mighty things, which thou knowest not. "—Jeremiah xxxii. 3.

Some of the most learned works in the world smell of the midnight oil; but the most spiritual, and most
comforting books and sayings of men usually have a savour about them of prison-damp. I might quote
many instances: John Bunyan's Pilgrim may suffice instead of a hundred others; and this good text of ours,
all mouldy and chill with the prison in which Jeremiah lay, hath nevertheless a brightness and a beauty
about it, which it might never have had if it had not come as a cheering word to the prisoner of the Lord,
shut up in the court of the prison-house. God's people have always in their worst condition found out the
best of their God He is good at all times; but he seemeth to be at His best when they are at their worst.
"How could you bear your long imprisonment so well ?" said one to the Landgrave of Hesse, who had been
shut up for his attachment to the principles of the Reformation. He replied, "The Divine consolations of
martyrs were with me." Doubtless there is a consolation more deep, more strong than any other, which God
keeps for those who, being His faithful witnesses, have to endure exceeding great tribulation from the
enmity of man. There is a glorious aurora for the frigid zone; and stars glisten in northern skies with
unusual splendour. Rutherford had a quaint saying, that when he was cast into the cellars of affliction, he
remembered that the great King always kept His wine there, and he began to seek at once for the wine-
bottles, and to drink of the "wines on the lees well refined." They who dive in the sea of affliction bring up
rare pearls. You know, my companions in affliction, that it is so. You whose bones have been ready to come
through the skin through long lying upon the weary couch; you who have seen your earthly goods carried
away from you, and have been reduced well nigh to penury; you who have gone to the grave yet seven
times, till you have feared that your last earthly friend would be borne away by unpitying Death; you have
proved that He is a faithful God, and that as your tribulations abound, so your consolations also abound by
Christ Jesus. My prayer is, in taking this text this morning, that some other prisoners of the Lord may have
its joyous promise spoken home to them; that you who are straitly shut up and cannot come forth by reason
of present heaviness of spirit, may hear Him say, as with a soft whisper in your ears, and in your hearts,
"Call unto Me, and I will answer thee, and shew thee great and mighty things which thou knowest not"
The text naturally splits itself up into three distinct particles of truth. Upon these let us speak as we are
enabled by God the Holy Spirit. First, prayer commanded—"Call unto Me;" secondly, an answer promised
—"And I will answer thee;" thirdly, faith encouraged—"And shew thee great and mighty things which thou
knowest not."
I. The first head is PRAYER COMMANDED.
We are not merely counselled and recommended to pray, but bidden to pray. This is great condescension. A
hospital is built: it is considered sufficient that free admission shall be given to the sick when they seek it;
but no order in council is made that a man must enter its gates. A soup kitchen is well provided for in the
depth of winter. Notice is promulgated that those who are poor may receive food on application; but no one
thinks of passing an Act of Parliament, compelling the poor to come and wait at the door to take the charity.
It is thought to be enough to proffer it without issuing any sort of mandate that men shall accept it. Yet so
strange is the infatuation of man on the one hand, which makes him need a command to be merciful to his
own soul, and so marvellous is the condescension of our gracious God on the other, that He issues a
command of love without which not a man of Adam born would partake of the gospel feast, but would
rather starve than come. In the matter of prayer it is even so. God's own people need, or else they would not
receive it, a command to pray. How is this? Because, dear friends, we are very subject to fits of worldliness,
if indeed that be not our usual state. We do not forget to eat: we do not forget to take the shop shutters
down: we do net forget to be diligent in business; we do not forget to go to our beds to rest: but we often do
forget to wrestle with God in prayer, and to spend, as we ought to spend, long periods in consecrated
fellowship with our Father and our God. With too many professors the ledger is so bulky that you cannot
move it, and the Bible, representing their devotion, is so small that you might almost put it in your waistcoat
pocket. Hours for the world! Moments for Christ! The world has the best, and our closet the parings of our
time. We give our strength and freshness to the ways of mammon, and our fatigue and languor to the ways
of God. Hence it is that we need to be commanded to attend to that very act which it ought to be our
greatest happiness, as it is our highest privilege to perform, viz., to meet with our God. "Call unto Me,"
saith He, for He knows that we are apt to forget to call upon God. "What meanest thou, oh, sleeper? arise
and call upon thy God," is an exhortation which is needed by us as well as by Jonah in the storm.
He understands what heavy hearts we have sometimes, when under a sense of sin. Satan says to us, "Why
should you pray? How can you hope to prevail? In vain thou sayest, I will arise and go to my Father, for
thou art not worthy to be one of his hired servants. How canst thou see the King's face after thou hast played
the traitor against Him? How wilt thou dare to approach unto the altar when thou hast thyself defiled it, and
when the sacrifice which thou wouldst bring there is a poor polluted one?" O brethren, it is well for us that
we are commanded to pray, or else in times of heaviness we might give it up. If God command me, unfit as
I may be, I will creep to the footstool of grace; and since He says, "Pray without ceasing," though my words
fail me and my heart itself will wander, yet I will stammer out the wishes of my hungering soul and say, "O
God, at least teach me to pray and help me to prevail with Thee." Are we not commanded to pray also
because of our frequent unbelief? Unbelief whispers, "What profit is there if thou shouldst seek the Lord
upon such and such a matter ?" This is a case quite out of the list of those things wherein God hath
interposed, and, therefore (saith the devil), if you were in any other position you might rest upon the mighty
arm of God; but here your prayer will not avail you. Either it is too trivial a matter, or it is too connected
with temporals, or else it is a matter in which you have sinned too much, or else it is too high, too hard, too
complicated a piece of business, you have no right to take that before God! So suggests the foul fiend of
hell. Therefore, there stands written as an every-day precept suitable to every case into which a Christian
can be cast, "Call unto Me—call unto Me." Art thou sick? Wouldst thou be healed? Cry unto Me, for I am a
Great Physician. Does providence trouble thee? Art thou fearful that thou shalt not provide things honest in
the sight of man? Call unto Me! Do Thy children vex Thee? Dost Thou feel that which is sharper than an
adder's tooth—a thankless child? Call unto Me. Are thy griefs little yet painful, like small points and pricks
of thorns? Call unto Me! Is thy burden heavy as though it would make thy back break beneath its load? Call
unto Me! "Cast thy burden upon the Lord, and He shall sustain thee; He shall never suffer the righteous to
be moved." In the valley—on the mountain—on the barren rock—in the briny sea, submerged, anon,
beneath the billows, and lifted up by-and-by upon the crest of the waves—in the furnace when the coals are
glowing—in the gates of death when the jaws of hell would shut themselves upon thee—cease thou not, for
the commandment evermore addresses thee with "Call unto Me." Still prayer is mighty and must prevail
with God to bring thee thy deliverance. These are some of the reasons why the privilege of supplication is
also in Holy Scripture spoken of as duty: there are many more, but these will suffice this morning.
We must not leave our first part till we have made another remark. We ought to be very glad that God hath
given us this command in His Word that it may be sure and abiding. You may turn to fifty passages where
the same precept is uttered. I do not often read in Scripture, "Thou shalt not kill;" "Thou shalt not covet."
Twice the law is given, but I often read gospel precepts, for if the law be given twice, the gospel is given
seventy times seven. For every precept which I cannot keep, by reason of my being weak through the flesh,
I find a thousand precepts, which it is sweet and pleasant for me to keep, by reason of the power of the Holy
Spirit which dwelleth in the children of God; and this command to pray is insisted upon again and again. It
may be a seasonable exercise for some of you to find out how often in scripture you are told to pray. You
will be surprised to find how many times such words as these are given: "Call upon Me in the day of
trouble, and I will deliver thee"—"Ye people, pour out your heart before Him." "Seek ye the Lord while He
may be found; call ye upon Him while He is near." "Ask, and it shall be given you; seek, and ye shall find;
knock, and it shall be opened unto you"—"Watch and pray lest ye enter into temptation"—"Pray without
ceasing"—"Come boldly unto the throne of grace." "Draw nigh to God and He will draw nigh to you."
"Continue in prayer." I need not multiply where I could not possibly exhaust. I pick two or three out of this
great bag of pearls. Come, Christian, you ought never to question whether you have a right to pray: you
should never ask, "May I be permitted to come into His presence?" When you have so many commands,
(and God's commands are all promises, and all enablings,) you may come boldly unto the throne of
heavenly grace, by the new and living way through the rent veil.
But there are times when God not only commands His people to pray in the Bible, but He also commands
them to pray directly by the monitions of His Holy Spirit. You who know the inner life comprehend me at
once. You feel on a sudden, possibly in the midst of business, the pressing thought that you must retire to
pray. It may be, you do not at first take particular notice of the inclination, but it comes again, and again,
and again—"Retire and pray!" I find that in the matter of prayer, I am myself very much like a water-wheel
which runs well when there is plenty of water, but which turns with very little force when the brook is
growing shallow; or, like the ship which flies over the waves, putting out all her canvas when the wind is
favourable, but which has to tack about most laboriously when there is but little of the favouring breeze.
Now, it strikes me that whenever our Lord gives you the special inclination to pray, that you should double
your diligence. You ought always to pray and not to faint; yet when He gives you the special longing after
prayer, and you feel a peculiar aptness and enjoyment in it, you have, over and above the command which
is constantly binding, another command which should compel you to cheerful obedience. At such times I
think we may stand in the position of David, to whom the Lord said, "When thou hearest a sound of a going
in the tops of the mulberry trees, then shalt thou bestir thyself." That going in the tops of the mulberry trees
may have been the footfalls of angels hastening to the help of David, and then David was to smite the
Philistines, and when God's mercies are coming, their footfalls are our desires to pray; and our desires to
pray should be at once an indication that the set time to favour Zion is come. Sow plentifully now, for thou
canst sow in hope; plough joyously now, for thy harvest is sure. Wrestle now, Jacob, for thou art about to be
made a prevailing prince, and thy name shall be called Israel. Now is thy time, spiritual merchantmen; the
market is high, trade much; thy profit shall be large. See to it that thou usest right well the golden hour, and
reap thy harvest while the sun shines. When we enjoy visitations from on high, we should be peculiarly
constant in prayer; and if some other duty less pressing should have the go-by for a season, it will not be
amiss and we shall be no loser; for when God bids us specially pray by the monitions of His Spirit, then
should we bestir ourselves in prayer.
II. Let us now take the second head—AN ANSWER PROMISED.
We ought not to tolerate for a minute the ghastly and grievous thought that God will not answer prayer. His
nature, as manifested in Christ Jesus, demands it. He has revealed Himself in the gospel as a God of love,
full of grace and truth; and how can He refuse to help those of His creatures who humbly in His own
appointed way seek His face and favour? When the Athenian senate, upon one occasion, found it most
convenient to meet together in the open air, as they were sitting in their deliberations, a sparrow, pursued by
a hawk, flew in the direction of the senate. Being hard pressed by the bird of prey, it sought shelter in the
bosom of one of the senators. He, being a man of rough and vulgar mould, took the bird from his bosom,
dashed it on the ground and so killed it. Whereupon the whole senate rose in uproar, and without one single
dissenting voice, condemned him to die, as being unworthy of a seat in the senate with them, or to be called
an Athenian, if he did not render succour to a creature that confided in him. Can we suppose that the God of
heaven, whose nature is love, could tear out of His bosom the poor fluttering dove that flies from the eagle
of justice into the bosom of His mercy? Will He give the invitation to us to seek His face, and when we, as
He knows, with so much trepidation of fear, yet summon courage enough to fly into His bosom, will He
then be unjust and ungracious enough to forget to hear our cry and to answer us? Let us not think so hardly
of the God of heaven. Let us recollect next, His fast character as well as His nature. I mean the character
which He has won for Himself by His past deeds of grace. Consider, my brethren, that one stupendous
display of bounty—if I were to mention a thousand I could not give a better illustration of the character of
God than that one deed— "He that spared not His own Son, but freely delivered Him up for us all"—and it
is not my inference only, but the inspired conclusion of an apostle— "how shall He not with Him also freely
give us all things?" If the Lord did not refuse to listen to my voice when I was a guilty sinner and an enemy,
how can He disregard my cry now that I am justified and saved! How is it that He heard the voice of my
misery when my heart knew it not, and would not seek relief, if after all He will not hear me now that I am
His child, His friend? The streaming wounds of Jesus are the sure guarantees for answered prayer. George
Herbert represents in that quaint poem of his, " The Bag" the Saviour saying—

" If ye have anything to send or write
(I have no bag, but here is room)
Unto my Father's hands and sight,
(Believe me) it shall safely come.
That I shall mind what you impart
Look, you may put it very near my heart,
Or if hereafter any of friends
Will use me in this kind, the door
Shall still be open; what he sends
I will present and somewhat more
Not to his hurt. "

Surely, George Herbert's thought was that the atonement was in itself a guarantee that prayer must be heard,
that the great gash made near the Saviour's heart, which let the light into the very depths of the heart of
Deity, was a proof that He who sits in heaven would hear the cry of his people. You misread Calvary, if you
think that prayer is useless. But, beloved, we have the Lord's own promise for it, and He is a God that
cannot lie. "Call upon Me in the day of trouble and I will answer thee." Has He not said, "Whatsoever ye
shall ask in prayer, believe that ye shall have it and ye shall have it." We cannot pray, indeed, unless we
believe this doctrine; "for he that cometh to God must believe that he is, and that he is the rewarder of them
that diligently seek him;" and if we have any question at all about whether our prayer will be heard, we are
comparable to him that wavereth; "for he who wavereth is like a wave of the sea, driven with the wind and
tossed; let not that man think that he shall receive anything of the Lord"
Furthermore, it is not necessary, still it may strengthen the point, if we add that our own experience leads us
to believe that God will answer prayer. I must not speak for you; but I may speak for myself. If there be
anything I know, anything that I am quite assured of beyond all question, it is that praying breath is never
spent in vain. If no other man here can say it, I dare to say it, and I know that I can prove it. My own
conversion is the result of prayer, long, affectionate, earnest, importunate. Parents prayed for me; God heard
their cries, and here I am to preach the gospel. Since then I have adventured upon some things that were far
beyond my capacity as I thought; but I have never failed, because I have cast myself upon the Lord. You
know as a church that I have not scrupled to indulge large ideas of what we might do for God; and we have
accomplished all that we purposed. I have sought God's aid, and assistance, and help, in all my manifold
undertakings, and though I cannot tell here the story of my private life in God's work, yet if it were written
it would be a standing proof that there is a God that answers prayer. He has heard my prayers, not now and
then, nor once nor twice, but so many times, that it has grown into a habit with me to spread my case before
God with the absolute certainty that whatsoever I ask of God, He will give to me. It is not now a "Perhaps"
or a possibility. I know that my Lord answers me, and I dare not doubt, it were indeed folly if I did. As I am
sure that a certain amount of leverage will lift a weight, so I know that a certain amount of prayer will get
anything from God. As the rain-cloud brings the shower, so prayer brings the blessing. As spring scatters
flowers, so supplication ensures mercies. In all labour there is profit, but most of all in the work of
intercession. I am sure of this, for I have reaped it. As I put trust in the queen's money, and have never
failed yet to buy what I want when I produce the cash, so put I trust in God's promises, and mean to do so
till I find that He shall once tell me that they are base coin, and will not do to trade with in heaven's market.
But why should I speak? O brothers and sisters, you all know in your own selves that God hears prayer; if
you do not, then where is your Christianity? where is your religion? You will need to learn what are the first
elements of the truth; for all saints, young or old, set it down as certain that He doth hear prayer.
Still remember that prayer is always to be offered in submission to God's will; that when we say, God
heareth prayer, we do not intend by that, that He always gives us literally what we ask for. We do mean,
"however, this, that He gives us what is best for us; and that if He does not give us the mercy we ask for in
silver, He bestows it upon us in gold. If He doth not take away the thorn in the flesh, yet He saith, "My
grace is sufficient for thee," and that comes to the same in the end. Lord Bolingbroke said to the Countess
of Huntingdon, "I cannot understand, your ladyship, how you can make out earnest prayer to be consistent
with submission to the Divine will." "My lord," she said, "that is a matter of no difficulty. If I were a
courtier of some generous king, and he gave me permission to ask any favour I pleased of him, I should be
sure to put it thus, 'Will your majesty be graciously pleased to grant me such-and-such a favour; but at the
same time though I very much desire it, if it would in any way detract from your majesty's honour, or if in
your majesty's judgment it should seem better that I did not have this favour, I shall be quite as content to
go without it as to receive it.' So you see I might earnestly offer a petition, and yet I might submissively
leave it in the king's hands." So with God. We never offer up prayer without inserting that clause, either in
spirit or in words, "Nevertheless, not as I will, but as Thou wilt; not my will, but Thine be done." We can
only pray without an "if" when we are quite sure that our will must be God's will, because God's will is
fully our will. A much-slandered poet has well said:—

"Man, regard thy prayers as a purpose of love to thy
soul,
Esteem the providence that led to them as an index
of God's good will;
So shalt thou pray aright, and thy words shall meet
with acceptance.
Also, in pleading for others, be thankful for the fulness
of thy prayer;
For if thou art ready to ask, the Lord is more ready to
bestow.
The salt preserveth the sea, and the saints uphold the
earth;
Their prayers are the thousand pillars that prop the
canopy of nature.
Verily, an hour without prayer, from some terrestrial
mind,
Were a curse in the calendar of time, a spot of the
blackness of darkness.
Perchance the terrible day, when the world must rock
into ruins,
Will be one unwhitened by prayer—shall He find faith
on the earth? For there is an economy of mercy, as of wisdom, and
power, and means;
Neither is one blessing granted, unbesought from the
treasury of good:
And the charitable heart of the Being, to depend upon
whom is happiness,
Never withholdeth a bounty, so long as his subject
prayeth;
Yea, ask what thou wilt, to the second throne in
 heaven,
It is thine for whom it was appointed; there is no
limit unto prayer:
But and if thou cease to ask, tremble, thou self-
suspended creature,
For thy strength is cut off as was Samson's: and the
hour of thy doom is come. "

III. I come to our third point, which I think is full of encouragement to all those who exercise the hallowed
art of prayer: ENCOURAGEMENT TO FAITH, "I will shew thee great and mighty things which thou
knowest not. "
Let us just remark that this was originally spoken to a prophet in prison; and, therefore, it applies in the first
place to every teacher; and, indeed, as every teacher must be a learner, it has a bearing upon every learner
in divine truth. The best way by which a prophet and teacher and learner can know the reserved truths, the
higher and more mysterious truths of God, is by waiting upon God in prayer. I noticed very specially
yesterday in reading the Book of the Prophet Daniel, how Daniel found out Nebuchadnezzar's dream. The
soothsayers, the magicians, the astrologers of the Chaldees, brought out their curious books and their
strange-looking instruments, and began to mutter their abracadabra and all sorts of mysterious incantations,
but they all failed What did Daniel do? He set himself to prayer, and knowing that the prayer of a united
body of men has more prevalence than the prayer of one, we find that Daniel called together his brethren,
and bade them unite with him in earnest prayer that God would be pleased of His infinite mercy to open up
the vision. "Then Daniel went to his house and made the thing "known to Hananiah, Mishael, and Azariah,
his companions, that they would desire mercies of the God of heaven concerning this secret, that Daniel and
his fellows should not perish with the rest of the wise men of Babylon." And in the case of John, who was
the Daniel of the New Testament, you remember he saw a book in the right hand of Him that sat on the
throne—a book sealed with seven seals which none was found worthy to open or to look thereon. What did
John do? The book was by-and-by opened by the Lion of the Tribe of Judah, who had prevailed to open the
book; but it is written first before the book was opened, "I wept much." Yes, and the tears of John which
were his liquid prayers, were, as far as he was concerned, the sacred keys by which the folded book was
opened.
Brethren in the ministry, you who are teachers in the Sabbath-school, and all of you who are learners in the
college of Christ Jesus, I pray you remember that prayer is your best means of study: like Daniel you shall
understand the dream, and the interpretation thereof, when you have sought unto God; and like John you
shall see the seven seals of precious truth unloosed, after that you have wept much. "Yea, if thou criest after
knowledge, and liftest up the voice for understanding; if thou Seekest her as silver, and searchest for her as
for hid treasures; then shalt thou understand the fear of the Lord and find the knowledge of God." Stones are
not broken, except by an earnest use of the hammer; and the stone-breaker usually goes down on his knees.
Use the hammer of diligence, and let the knee of prayer be exercised, too, and there is not a stony doctrine
in Revelation which is useful for you to understand, which will not fly into shivers under the exercise of
prayer and faith. "Bene orasse est bene studuisse" was a wise sentence of Luther, which has been so often
quoted, that we hardly venture but to hint at it. "To have prayed well is to have studied well." You may
force your way through anything with the leverage of prayers. Thoughts and reasonings may be like the
steel wedges which may open a way into truth; but prayer is the lever, the prise which forces open the iron
chest of sacred mystery, that we may get the treasure that is hidden therein for those who can force their
way to reach it. The kingdom of heaven still suffereth violence, and the violent taketh it by force. Take care
that ye work away with the mighty implement of prayer, and nothing can stand against you.
We must not, however, stop there. We have applied the text to only one case; it is applicable to a hundred.
We single out another. The saint may expect to discover deeper experience and to know more of the higher
life and scriptural life, by being much in prayer. There are different translations of my text. One version
renders it, "I will shew thee great and fortified things which thou knowest not." Another reads it, "Great and
reserved things which thou knowest not." Now, all the developments of spiritual life are not alike easy of
attainment There are the common frames and feelings of repentance, and faith, and joy, and hope, which are
enjoyed by the entire family: but there is an upper realm of rapture, of communion, and conscious union
with Christ, which is far from being the common dwelling-place of believers. All believers see Christ; but
all believers do not put their fingers into the prints of the nails, nor thrust their hand into His side. We have
not all the high privilege of John to lean upon Jesus' bosom, nor of Paul, to be caught up into the third
heaven. In the ark of salvation we find a lower, second, and third storey; all are in the ark, but all are not in
the same storey. Most Christians, as to the river of experience, are only up to the ankles; some others have
waded till the stream is up to the knees; a few find it breast-high; and but a few—oh! how few!—find it a
river to swim in, the bottom of which they cannot touch. My brethren, there are heights in experimental
knowledge of the things of God which the eagle's eye of acumen and philosophic thought hath never seen;
and there are secret paths which the lion's whelp of reason and judgment hath not as yet learned to travel.
God alone can bear us there; but the chariot in which He takes us up, and the fiery steeds with which that
chariot is dragged, are prevailing prayers. Prevailing prayer is victorious over the God of mercy, "By his
strength he had power with God: yea, he had power over the angel, and prevailed: he wept, and made
supplication unto him: he found Him in Beth-el, and there he spake with us." Prevailing prayer takes the
Christian to Carmel, and enables him to cover heaven with clouds of blessing, and earth with floods of
mercy. Prevailing prayer bears the Christian aloft to Pisgah and shows him the inheritance reserved; ay, and
it elevates him to Tabor and transfigures him, till in the likeness of his Lord, as he is, so are we also in this
world. If you would reach to something higher than ordinary grovelling experience, look to the Rock that is
higher than you, and look with the eye of faith through the windows of importunate prayer. To grow in
experience then, there must be much prayer.
You must have patience with me while I apply this text to two or three more cases. It is certainly true of the
sufferer under trial: if he waits upon God in prayer much he shall receive greater deliverances than he has
ever dreamed of—"great and mighty things which thou knowest not." Here is Jeremiah's testimony:
—"Thou drewest near in the day that I called upon Thee: Thou saidst, Fear not. O Lord, Thou hast pleaded
the causes of my soul; Thou hast redeemed my life." And David's is the same:—"I called upon the Lord in
distress: the Lord answered me, and set me in a large place...I will praise Thee: for Thou hast heard me, and
art become my salvation." And yet again:—"Then they cried unto the Lord in their trouble, and He
delivered them out of their distresses. And He led them forth by the right way, that they might go to a city
of habitation. "
"My husband is dead," said the poor woman, "and my creditor is come to take my two sons as bondsmen."
She hoped that Elijah would possibly say, "What are your debts? I will pay them." Instead of that, he
multiplies her oil till it is written, "Go thou and pay thy debts, and"—what was the "and?"—"live thou and
thy children upon the rest." So often it will happen that God will not only help His people through the miry
places of the way, so that they may just stand on the other side of the slough, but He will bring them safely
far on the journey. That was a remarkable miracle, when in the midst of the storm, Jesus Christ came
walking upon the sea, the disciples received Him into the ship, and not only was the sea calm, but it is
recorded, "Immediately the ship was at the land whither they went." That was a mercy over and above what
they asked. I sometimes hear you pray and make use of a quotation which is not in the Bible:—"He is able
to do exceeding abundantly above what we can ask or even think." It is not so written in the Bible. I do not
know what we can ask or what we can think. But it is said, "He is able to do exceeding abundantly above
what we ask or even think." Let us then, dear friends, when we are in great trial only say, "Now I am in
prison; like Jeremiah I will pray as he did, for I have God's command to do it; and I will look out as he did,
expecting that he will show me reserved mercies which I know nothing of at present." He will not merely
bring his people through the battle, covering their heads in it, but he will bring them forth with banners
waving, to divide the spoil with the mighty, and to claim their portion with the strong. Expect great things
of a God who gives such great promises as these.
Again, here is encouragement for the worker. Most of you are doing something for Christ; I am happy to be
able to say this, knowing that I do not flatter you. My dear friends, wait upon God much in prayer, and you
have the promise that He will do greater things for you than you know of. We know not how much capacity
for usefulness there may be in us. That ass's jaw-bone lying there upon the earth, what can it do? Nobody
knows what it can do. It get's into Samson's hands, what can it not do? No one knows what it cannot do now
that a Samson wields it. And you, friend, have often thought yourself to be as contemptible as that bone,
and you have said, "What can I do?" Ay, but when Christ by His Spirit grips you, what can you not do?
Truly you may adopt Paul's language and say, "I can do all things through Christ who strengthened me."
However, do not depend upon prayer without effort. In a certain school there was one girl who knew the
Lord, a very gracious, simple-hearted, trustful child. As usual, grace developed itself in the child according
to the child's position. Her lessons were always best said of any in the class. Another girl said to her, "How
is it that your lessons are always so well said?" "I pray God to help me," she said, "to learn my lesson."
Well, thought the other, "Then I will do the same." The next morning when she stood up in the class she
knew nothing; and when she was in disgrace she complained to the other, "Why I prayed God to help me
learn my lesson and I do not know anything of it. What is the use of prayer?" "But did you sit down and try
to learn it ?" "Oh! no," she said, "I never looked at the book." "Ah," then said the other, "I asked God to
help me to learn my lesson; but I then sat down to it studiously, and I kept at it till I knew it well, and I
learned it easily, because my earnest desire, which I had expressed to God was, help me to be diligent, in
endeavouring to do my duty." So is it with some who come up to prayer-meetings and pray, and then they
fold their arms and go away hoping that God's work will go on. Like the negro woman singing, "Fly abroad,
thou mighty gospel," but not putting a penny in the plate; so that her friend touched her and said, "But how
can it fly if you don't give it wings to fly with?" There be many who appear to be very mighty in prayer,
wondrous in supplications; but then they require God to do what they can do themselves, and, therefore,
God does nothing at all for them. "I shall leave my camel untied," said an Arab once to Mahomet, "and trust
to providence." "Tie it up tight," said Mahomet, "and then trust to providence." So you that say, "I shall
pray and trust my Church, or my class, or my work to God's goodness," may rather hear the voice of
experience and wisdom which says, "Do thy best; work as if all rested upon thy toil; as if thy own arm
would bring thy salvation;" "and when thou hast done all, cast thyself on Him without whom it is in vain to
rise up early and to sit up late, and to eat the bread of carefulness: and if He speed thee give Him the praise.
"
I shall not detain you many minutes longer, but I want to notice that this promise ought to prove useful for
the comforting of those who are intercessors for others. You who are calling upon God to save your
children, to bless your neighbours, to remember your husbands or your wives in mercy, may take comfort
from this, "I will shew thee great and mighty things, which thou knowest not" A celebrated minister in the
last century, one Mr. Bailey, was the child of a godly mother. This mother had almost ceased to pray for her
husband, who was a man of a most ungodly stamp, and a bitter persecutor. The mother prayed for her boy,
and while he was yet eleven or twelve years of age, eternal mercy met with him. So sweetly instructed was
the child in the things of the kinddom of God, that the mother requested him—and for some time he always
did so—to conduct family prayer in the house. Morning and evening this little one laid open the Bible; and
though the father would not deign to stop for the family prayer, yet on one occasion he was rather curious to
know "what sort of an out the boy would make of it," so he stopped on the other side of the door, and God
blessed the prayer of his own child under thirteen years of age to his conversion. The mother might well
have read my text with streaming eyes, and said, "Yes, Lord, Thou hast shewn me great and mighty things
which I knew not: Thou hast not only saved my boy, but through my boy Thou hast brought my husband to
the truth." You cannot guess how greatly God will bless you. Only go and stand at His door, you cannot tell
what is in reserve for you. If you do not beg at all, you will get nothing; but if you beg He may not only
give you, as it were, the bones and broken meat, but He may say to the servant at His table, "Take thou that
dainty meat, and set that before the poor man." Ruth went to glean; she expected to get a few good ears: but
Boaz said, "Let her glean even among the sheaves, and rebuke her not;" he said moreover to her, "At meal-
time come thou hither, and eat of the bread, and dip thy morsel in the vinegar." Nay, she found a husband
where she only expected to find a handful of barley. So in prayer for others, God may give us such mercies
that we shall be astounded at them, since we expected but little. Hear what is said of Job, and learn its
lesson, "And the Lord said, My servant Job shall pray for you: for him will I accept: lest I deal with you
after your folly, in that ye have not spoken of me the thing which is right, like my servant Job.... And the
Lord turned the captivity of Job, when he prayed for his friends: also the Lord gave Job twice as much as he
had before. "
Now, this word to close with. Some of you are seekers for your own conversion. God has quickened you to
solemn prayer about your own souls. You are not content to go to hell, you want heaven; you want washing
in the precious blood; you want eternal life. Dear friends, I pray you take this text—God Himself speaks it
to you— "Call unto Me, and I will answer thee, and shew thee great and mighty things, which thou knowest
not." At once take God at His word. Get home, go into your chamber and shut the door, and try Him. Young
man, I say, try the Lord. Young woman, prove Him, see whether He be true or not. If God be true, you
cannot seek mercy at His hands through Jesus Christ and get a negative reply. He must, for His own
promise and character bind Him to it, open mercy's gate to you who knock with all your heart. God help
you, believing in Christ Jesus, to cry aloud unto God, and His answer of peace is already on the way to meet
you. You shall hear Him say, "Your sins which are many are all forgiven." The Lord bless you for His
love's sake. Amen.