A. First, He is, together with the Father and the Son, true and eternal God.[1] Second, He is also given to me,[2] to make me by true faith share in Christ and all His benefits,[3] to comfort me,[4] and to remain with me forever.[5]

[1] Gen. 1:1, 2; Matt. 28:19; Acts 5:3, 4; I Cor. 3:16. [2] I Cor. 6:19; II Cor. 1:21, 22; Gal. 4:6; Eph. 1:13. [3] Gal. 3:14; I Pet. 1:2. [4] John 15:26; Acts 9:31. [5] John 14:16, 17; I Pet. 4:14.

54. Q. What do you believe concerning the holy catholic Christian church?

A. I believe that the Son of God,[1] out of the whole human race,[2] from the beginning of the world to its end,[3] gathers, defends, and preserves for Himself, [4] by His Spirit and Word,[5] in the unity of the true faith,[6] a church chosen to everlasting life.[7] And I believe that I am[8] and forever shall remain a living member of it.[9]

[1] John 10:11; Acts 20:28; Eph. 4:11-13; Col. 1:18. [2] Gen. 26:4; Rev. 5:9. [3] Is. 59:21; I Cor. 11:26. [4] Ps. 129:1-5; Matt. 16:18; John 10:28-30. [5] Rom. 1:16; 10:14-17; Eph. 5:26. [6] Acts 2:42-47; Eph. 4:1-6. [7] Rom. 8:29; Eph. 1:3-14. [8] I John 3:14, 19-21. [9] Ps. 23:6; John 10:27, 28; I Cor. 1:4-9; I Pet. 1:3-5.

55. Q. What do you understand by the communion of saints?

A. First, that believers, all and everyone, as members of Christ have communion with Him and share in all His treasures and gifts.[1] Second, that everyone is duty-bound to use his gifts readily and cheerfully for the benefit and well-being of the other members.[2]

[1] Rom. 8:32; I Cor. 6:17; 12:4-7, 12, 13; I John 1:3. [2] Rom. 12:4-8; I Cor. 12:20-27; 13:1-7; Phil. 2:4-8.

Doth meditate day and night.

Doct. 3. Here we see still, that a godly man, and one that shall be truly blessed, the Lord requireth that he be no stranger, and such a one as seldom, or never searcheth the Scriptures, but that he be much and often exercised in the holy and serious meditations of God’s law; in the diligent searching, perusing, and particularly applying of the heavenly doctrine of the word of God. And, indeed, this is here set down as a true fruit of our love to the word, as the love of the word is made a true fruit of a godly man; for as it is impossible a man should be truly religious, and fear God, and yet have no sound love nor delight in the word of God; so it is likewise impossible a man or woman should truly love the word of God in their heart, that seldom, or never bestow any pains in the serious or earnest meditation of the same. David calls God to witness, that the love he bore to the law of God was exceeding great, when he said, ‘O how do I love thy law!’ Ps. cxix. 97. And in the same verse he seems to prove the same to God, ‘It is my meditation continually;’ which indeed is a note of true love, to be ever thinking of the thing beloved.

And in very deed, the careful and diligent study, the often and earnest meditation of the word of God, is the very life and strength of all our worship and service of God. For if men should reach much, and never meditate, it would do them no good. If men should hear much and often, and never meditate, they should be little the better. If men should pray much and often, and never meditate, they should find small comfort. If men come often to the sacrament, and do not before and after meditate of the covenant grace, they should not receive much good thereby. So that you see this meditation is all in all, it puts life to our reading, hearing, praying, receiving, and without it all our reading, hearing, praying, and receiving will stand us in small stead.

For without this meditation this law, which is the word of God, will either in time be forgotten, whereby we shall become unmindful of it, or else it will prove as a talent hid in the ground, utterly unfruitful unto us, for this meditation indeed is the third step of a true convert. The first is to hear the word of God readily; the second to remember it diligently; and the third to meditate on it seriously; and this is compared to the ‘chewing of the cud,’ Deut. xiv. 6, 7, which is never found in the unclean but in the clean beasts.

True it is, that hearing and reading the word will beget knowledge, but meditation is the especial means to work upon the affection, for else all our knowledge shall only be in general, idle and swimming in the brain, which may well be called brain-knowledge, but no heart-knowledge; but by serious meditation we do apply that we hear to our own selves in particular, laying the doctrine to our own hearts, to humble them for our sins, and to square our lives thereby, that we may in all things keep a clear conscience before God and man. The Lord gives Joshua a strait charge to do thus, ‘Let not the book of the law depart out of thy mouth; but meditate therein day and night, that thou mayest observe and do according to all that is written therein: for then shalt thou make thy way prosperous, and thou shalt have good success,’ Joshua i. 8, and Deut. vi. 7, 8. And thus the servants of God have been much exercised in meditation, and thereby have grown wonderful not only in knowledge but in practice, as we may see in David, Ps. cxix., who took great delight in God’s law, and made it his meditation continually. And of Isaac it is reported that he went out into the fields in the evening to meditate, Gen. xxiv.

“And David said in his heart, I shall now perish one day by the hand of Saul.”—1 Samuel 27:1.

THE thought of David’s heart at this time was a false thought, because he certainly had no ground for thinking that God’s anointing him by Samuel was intended to be left as an empty unmeaning act. On no one occasion had the Lord deserted His servant; he had been placed in perilous positions very often, but not one instance had occurred in which divine interposition had not delivered him. The trials to which he had been exposed had been varied; they had not assumed one form only, but many—yet in every case He who sent the trial had also graciously ordained a way of escape. David could not put his finger upon any entry in his diary, and say of it, “Here is evidence that the Lord will forsake me,” for the entire tenor of his past life proved the very reverse. He should have argued from what God had done for him, that God would be his defender still. But is it not just in the same way that we doubt God’s help? Is it not mistrust without a cause? Have we ever had the shadow of a reason to doubt our Father’s goodness? Have not His lovingkindnesses been marvellous? Has He once failed to justify our trust? Ah, no! our God has not left us at any time. We have had dark nights, but the star of love has shone forth amid the blackness; we have been in stern conflicts, but over our head He has held aloft the shield of our defence. We have gone through many trials, but never to our detriment, always to our advantage; and the conclusion from our past experience is, that He who has been with us in six troubles, will not forsake us in the seventh. What we have known of our faithful God, proves that He will keep us to the end. Let us not, then, reason contrary to evidence. How can we ever be so ungenerous as to doubt our God? Lord, throw down the Jezebel of our unbelief, and let the dogs devour it.

A. Christ ascended into heaven to manifest Himself there as Head of His Church,[1] through whom the Father governs all things.[2]

[1] Eph. 1:20-23; Col. 1:18. [2] Matt. 28:18; John 5:22, 23.

51. Q. How does the glory of Christ, our Head, benefit us?

A. First, by His Holy Spirit He pours out heavenly gifts upon us, His members.[1] Second, by His power He defends and preserves us against all enemies.[2]

[1] Acts 2:33; Eph. 4:7-12. [2] Ps. 2:9; 110:1, 2; John 10:27-30; Rev. 19:11-16.

52. Q. What comfort is it to you that Christ will come to judge the living and the dead?

A. In all my sorrow and persecution I lift up my head and eagerly await as judge from heaven the very same person who before has submitted Himself to the judgment of God for my sake, and has removed all the curse from me.[1] He will cast all His and my enemies into everlasting condemnation, but He will take me and all His chosen ones to Himself into heavenly joy and glory.[2]

[1] Luke 21:28; Rom. 8:22-25; Phil. 3:20,21; Tit. 2:13, 14. [2] Matt. 25:31-46; I Thess. 4:16, 17; II Thess. 1:6-10.

“Babes in Christ.”—1 Corinthians 3:1.

ARE you mourning, believer, because you are so weak in the divine life: because your faith is so little, your love so feeble? Cheer up, for you have cause for gratitude. Remember that in some things you are equal to the greatest and most full-grown Christian. You are as much bought with blood as he is. You are as much an adopted child of God as any other believer. An infant is as truly a child of its parents as is the full-grown man. You are as completely justified, for your justification is not a thing of degrees: your little faith has made you clean every whit. You have as much right to the precious things of the covenant as the most advanced believers, for your right to covenant mercies lies not in your growth, but in the covenant itself; and your faith in Jesus is not the measure, but the token of your inheritance in Him. You are as rich as the richest, if not in enjoyment, yet in real possession. The smallest star that gleams is set in heaven; the faintest ray of light has affinity with the great orb of day. In the family register of glory the small and the great are written with the same pen. You are as dear to your Father’s heart as the greatest in the family. Jesus is very tender over you. You are like the smoking flax; a rougher spirit would say, “put out that smoking flax, it fills the room with an offensive odour!” but the smoking flax He will not quench. You are like a bruised reed; and any less tender hand than that of the Chief Musician would tread upon you or throw you away, but He will never break the bruised reed. Instead of being downcast by reason of what you are, you should triumph in Christ. Am I but little in Israel? Yet in Christ I am made to sit in heavenly places. Am I poor in faith? Still in Jesus I am heir of all things. Though “less than nothing I can boast, and vanity confess.” yet, if the root of the matter be in me I will rejoice in the Lord, and glory in the God of my salvation.

A. Christ is true man and true God.  With respect to His human nature He is no longer on earth,[2] but with respect to His divinity, majesty, grace, and Spirit He is never absent from us.[3]

[1] Matt. 28:20. [2] Matt. 26:11; John 16:28; 17:11; Acts 3:19-21; Heb. 8:4. [3] Matt. 28:18-20; John 14:16-19;16:13.

48. Q. But are the two natures in Christ not separated from each other if His human nature is not present wherever His divinity is?

A. Not at all, for His divinity has no limits and is present everywhere.[1] So it must follow that His divinity is indeed beyond the human nature which He has taken on and nevertheless is within this human nature and remains personally united with it.[2]

[1] Jer. 23:23, 24; Acts 7:48, 49. [2] John 1:14; 3:13; Col. 2:9.

49. Q. How does Christ’s ascension into heaven benefit us?

A. First, He is our Advocate in heaven before His Father.[1] Second, we have our flesh in heaven as a sure pledge that He, our Head, will also take us, His members, up to Himself.[2] Third, He sends us His Spirit as a counter-pledge,[3] by whose power we seek the things that are above, where Christ is, seated at the right hand of God, and not the things that are on earth.[4]

[1] Rom. 8:34; I John 2:1. [2] John 14:2; 17:24; Eph. 2:4-6. [3] John 14:16; Acts 2:33; II Cor. 1:21, 22; 5:5. [4] Col. 3:1-4.

A nice selection from John Flavel’s writings. Thanks, Mark!

A. In my greatest sorrows and temptations I may be assured and comforted that my Lord Jesus Christ, by His unspeakable anguish, pain, terror, and agony, which He endured throughout all His sufferings[1] but especially on the cross, has delivered me from the anguish and torment of hell.[2]

[1] Ps. 18:5, 6; 116:3; Matt. 26:36-46; 27:45, 46; Heb. 5:7-10. [2] Is. 53.

45. Q. How does Christ’s resurrection benefit us?

A. First, by His resurrection He has overcome death, so that He could make us share in the righteousness which He had obtained for us by His death.[1] Second, by His power we too are raised up to a new life.[2] Third, Christ’s resurrection is to us a sure pledge of our glorious resurrection.[3]

[1] Rom. 4:25; I Cor. 15:16-20; I Pet. 1:3-5. [2] Rom. 6:5-11; Eph. 2:4-6; Col. 3:1-4. [3] Rom. 8:11; I Cor. 15:12-23; Phil. 3:20, 21.

46. Q. What do you confess when you say, He ascended into heaven?

A. That Christ, before the eyes of His disciples, was taken up from the earth into heaven,[1] and that He is there for our benefit[2] until He comes again to judge the living and the dead.[3]

[1] Mark 16:19; Luke 24:50, 51; Acts 1:9-11. [2] Rom. 8:34; Heb. 4:14; 7:23-25; 9:24. [3] Matt. 24:30; Acts 1:11.

John Angell James

If the man who trembles at death is a coward; he who

trifles with it is a fool! There is a thousand times more
rationality in the trembler—than in the trifler!

There is a phenomenon in the rational world well
worthy of consideration, inquiry, and solution—the
strange and fatal insensibility of men to the grand
fact that they are mortal! Since it is infallibly certain
that they must and will die—and since death is so
solemn an event—how does it happen that so few
ever seriously think of it, or really prepare for it?

One would think that so grand and solemn a fact
as death, especially viewed in connection with the
events which are to immediately follow it—heaven,
hell and eternity—along with the uncertainty how
soon it may be realized—might operate with an
unlimited and altogether overpowering influence
upon men’s minds and hearts!

But men wish to forget death!

They try to forget it—and alas, too often succeed
in accomplishing this fatal oblivion! Yet we can
scarcely wonder at this, when we consider what
is their spiritual condition—and what death is!

It is the commonness of death, which deprives it
of its extreme dreadfulness. If death happened in
our world only once in a century, it would be felt
like the shock of an earthquake; and would hush
the inhabitants of earth into a breathless silence,
while the echoes of the knell of the departed soul
were reverberating around the globe!

Death is . . .
the moment of destiny;
the seal of eternity;
the cessation of probation;
the commencement of retribution and judgment!

The antecedents of death are dreadful—so are
the accompaniments—so are the consequences!

To every sense—death is revolting!

To every social affection—death is crucifying!

To reason—death is perplexing!

To everything but saving faith—death is overwhelming!