Stephen Egerton on Meditation

Posted in Devotionals, Egerton,Stephen on October 20, 2009 by witherblog

Stephen Egerton, ed., Richard Rogers, The Practice of Christianity (originally titled Seven Treatises):

Quote:

Meditation (being the companion of watchfulness and sister of prayer), is nothing else, but a deep and earnest musing upon some point of Christian instruction, to the leading us forward towards the kingdom of heaven, and serving for our daily strengthening against the flesh, the world and the devil: or (as others define it to the same effect), meditation is a steadfast and earnest bending of the mind upon some spiritual and heavenly matter, discoursing thereof with ourselves, till we bring the same to some profitable issue, both for the settling of our judgments, and for the bettering of our hearts and lives; the very life of meditation being application, and a laying home to the conscience of the point we think upon.

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The Race!

Posted in Devotionals, Miller,J.R. on October 18, 2009 by witherblog

J. R. Miller

“I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.” Philippians 3:14

That Christian life which costs nothing–is worth nothing. There must be self-restraint, discipline, severe schooling. There must be struggle, and the agonizing effort. If you are to reach the goal and win the prize–you must put every energy of your life into the race.

There must be a sacrifice of indolence and self-will and personal ease. Too much pampering, spoils many a promising Christian. Every noble and godly life, is a struggle from beginning to end.

Only those who toil and fight and overcome–are successful in life. This is true in every sphere–in business, in academics, and in spiritual life. Are we resisting sin, overcoming temptation, living victoriously in trial? If not–we are not living worthily.

“To this end I labor, struggling with all His energy, which so powerfully works in me.” Colossians 1:29

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Uncover and Confess Sin

Posted in Devotionals, Spurgeon,C.H. on October 16, 2009 by witherblog
– C. H. Spurgeon

He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy. (Proverbs 28:13)
Here is the way of mercy for a guilty and repenting sinner. He must cease from the habit of covering sin. This is attempted by falsehood, which denies sin; by hypocrisy, which conceals it; by boasting, which justifies it; and by loud profession, which tries to make amends for it.

The sinner’s business is to confess and forsake. The two must go together. Confession must be honestly made to the Lord Himself, and it must include within itself acknowledgment of the wrong, sense of its evil, and abhorrence of it. We must not throw the fault upon others, nor blame circumstances, nor plead natural weakness. We must make a clean breast of it and plead guilty to the indictment. There can be no mercy till this is done.

Furthermore, we must forsake the evil; having owned our fault, we must disown all present and future intent to abide in it. We cannot remain in rebellion and yet dwell with the King’s majesty. The habit of evil must be quitted, together with all places, companions, pursuits, and books which might lead us astray. Not for confession, nor for reformation, but in connection with them we find pardon by faith in the blood of Jesus.

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Mercy to the Feeble Christian

Posted in Devotionals, Ryle, J.C. on October 14, 2009 by witherblog

J.C. Ryle Expository Thoughts on the Gospels: John, volume 3, 456, 457.

“Let us never set down men in a low place, as graceless and godless, because their faith is feeble and their love is cold. Let us remember the case of Thomas, and be very pitiful and of tender mercy. Our Lord has many weak children in His family, many dull pupils in His school, many raw soldiers in His army, many lame sheep in His school. Yet He bears with them all, and casts none away. “Happy is that Christian who has learned to deal likewise with his brethren. There are many in the Church, who, like Thomas, are dull and slow, but for all that, like Thomas, are real and true believers.”

Now there are some profound thoughts! Lord, please help me to be mindful of my brothers and sisters and especially help them to be mindful of me.

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Why has God appointed a Sabbath?

Posted in Devotionals, Watson, Thomas on October 13, 2009 by witherblog

THOMAS WATSON, “THE TEN COMMANDMENTS”

(1) With respect to HIMSELF. It is requisite that God should reserve one day in seven for his own immediate service, that thereby he might be acknowledged to be the great Plenipotentiary, or sovereign Lord—who has power over us both to command worship, and appoint the time when he will be worshiped.

(2) With respect to US. The Sabbath-day is for our interest; it promotes holiness in us. The business of week-days makes us forgetful of God and our souls: the Sabbath brings him back to our remembrance. When the dust of the world has clogged the wheels of our affections, that they can scarce move towards God—the Sabbath comes, and oils the wheels of our affections, and they move swiftly on! God has appointed the Sabbath for this end. On this day the thoughts rise to heaven, the tongue speaks of God, and is as the pen of a ready writer, the eyes drop tears, and the soul burns in love! The heart, which all the week was frozen, on the Sabbath melts with the Word. The Sabbath is a friend to true religion; it files off the rust of our graces; it is a spiritual jubilee, wherein the soul is set to converse with its Maker.

I should next show you the modes, or manner, how we should keep the Sabbath day holy; but before I come to that, we have a great question to consider.

Why is it, that we do not keep the seventh-day Sabbath, (Saturday) as it was in the primitive institution—but have changed it to another day (Sunday)?

The old seventh-day Sabbath, which was the Jewish Sabbath, is abrogated, and in the place of it the first day of the week, which is the Christian Sabbath, succeeds. The morality or substance of the fourth commandment does not lie in keeping the seventh day precisely—but keeping one day in seven is what God has appointed.

Why is it, that the first day in the week to be substituted in the room of the seventh day?

Not by ecclesiastic authority. “The church,” says Mr Perkins, “has no power to ordain a Sabbath.”

(1) The change of the Sabbath from the last day of the week to the first, was by Christ’s own appointment. He is “Lord of the Sabbath.” Mark 2:28. And who shall appoint a day but he who is Lord of it? He made this day. “This is the day which the Lord has made.” Psalm 118:24. Arnobius and most expositors understand it of the Christian Sabbath, which is called the “Lord’s day.” Rev 1:10. As it is called the “Lord’s Supper,” because of the Lord’s instituting the bread and wine and setting it apart from a common to a special and sacred use; so it is called the Lord’s-day, because of the Lord’s instituting it, and setting it apart from common days, to his special worship and service. Christ rose on the first day of the week, out of the grave, and appeared twice on that day to his disciples, John 20:19, 26, which was to intimate to them, as Augustine and Athanasius say, that he transferred the Jewish Sabbath to the Lord’s day.

(2) The keeping of the first day was the practice of the apostles. “Upon the first day of the week, when the disciples came together to break bread, Paul preached unto them.” Acts 20:7; 1 Cor 16:2. Here was both preaching and breaking of bread on this day. Augustine and Innocentius, and Isidore, make the keeping of our gospel Sabbath to be of apostolic sanction, and affirm, that by virtue of the apostles’ practice, this day is to be set apart for divine worship. What the apostles did, they did by divine authority; for they were inspired by the Holy Spirit.

(3) The primitive church had the Lord’s-day, which we now celebrate, in high estimation. It was a great badge of their religion to observe this day. Ignatius, the most ancient father, who lived in the time of John the apostle, has these words, “Let everyone who loves Christ keep holy the first day of the week, the Lord’s-day.” This day has been observed by the church of Christ for over sixteen hundred years, as the learned Bucer notes. Thus you see how the seventh-day Sabbath came to be changed to the first-day Sabbath.

The grand reason for changing the Jewish Sabbath to the Lord’s-day, is that it puts us in mind of the “Mystery of our redemption by Christ.” The reason why God instituted the old Sabbath was to be a memorial of the creation; but he has now brought the first day of the week in its room in memory of a more glorious work than creation, which is redemption. Great was the work of creation—but greater was the work of redemption. As it was said, “The glory of this latter house shall be greater than of the former.” Hag 2:9. So the glory of the redemption was greater than the glory of the creation. Great wisdom was seen in making us—but more miraculous wisdom in saving us. Great power was seen in bringing us out of nothing—but greater power in helping us when we were worse than nothing. It cost more to redeem than to create us. In creation it was but speaking a word (Psalm 148:5); in redeeming there was shedding of blood. 1 Pet 1:19. Creation was the work of God’s fingers, Psalm 8:3, redemption was the work of his arm. Luke 1:51. In creation, God gave us ourselves; in the redemption, he gave us himself. By creation, we have life in Adam; by redemption, we have life in Christ. Col 3:3. By creation, we had a right to an earthly paradise: by redemption, we have a title to a heavenly kingdom. Christ might well change the seventh day of the week into the first, as it puts us in mind of our redemption, which is a more glorious work than creation

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Marks of a Righteous Man — (conclusion)

Posted in Devotionals, Watson, Thomas on October 7, 2009 by witherblog

Thomas Watson

Quote:

Of consolation to the righteous who are under dejection of spirit. God esteems them more excellent than others. It is comfort:
1. When they are humbled by sin. They have mean thoughts of themselves, and see so much corruption that they think they have no grace. Aye, but here is comfort; God sees an excellency in them though they can see none in themselves. He can distinguish between the grace in them and the infirmity; and He judges them not by their worst part but by their best. God prizes His people, notwithstanding their failings. A man values his corn though it is mingled with chaff.

2. When the righteous are humbled by affliction. “He hath covered me with ashes,” Lamentations 3:16. My outward comforts are, as it were, in the grave and have ashes thrown upon them. The godly are apt to mistake and think God does not care for them be-cause He afflicts them. “If the Lord be with us, why then is all this befallen us?” Judges 6:13.

But let not the righteous be troubled or cast away their anchor Still God makes great account of them and, though they are more afflicted than others, yet they are more excellent. God esteemed highly of Hezekiah on his sickbed. He heard his prayer and bottled his tears, Isaiah 38:5. Job, when full of biles and sores, was dear to God. Job on the dunghill was more excellent than Pharaoh on the throne. God boasted of Job to Satan, “There is none like him in the earth,” Job 2:3. A goldsmith esteems his gold though it is in the furnace. God sees an excellence in the saints when they are bleeding under their sufferings. A piece of porcelain is of great value though it is battered. Grapes are precious though they are in the winepress. Jesus Christ was on the cross, yet He had been proclaimed to be God’s beloved Son by a voice from heaven, Matthew 3:1″.

3. It is comfort when the righteous are humbled by desertion. “The arrows of the Almighty are within me,” Job 6:4. The Hebrew word for arrow comes from a root that signifies “to cut”, to show that the poisoned arrow of desertion cuts to the heart The Psalmist cries out, “Thy wrath lieth hard upon me,” Psalm 88:7; which is to say, “Like a mountain of lead, it even sinks my spirits.” In this forlorn state, the saints think God esteems them vile and has cast them off. “Lord, why castest Thou off my soul?” Psalm 88:14. God holds His deserted ones, as it were, over the fire of hell, and they think they are ready to drop in. But, Christian, you may be sorely deserted, yet God may judge you excellent! Zion thought she was quite forsaken. Zion said, “The Lord bath forsaken me,” Isaiah 49:14. But, at that time, God had a dear respect for her. “I have graven thee upon the palms of My hands,” Isaiah 49:16. God may have the face of an enemy yet the heart of a father. The Lord deserts His people for their profit, Hebrews 12:10. While He is humbling them, He is healing them. He seems to put them away from Him, but it is to draw them nearer to Him. He would exercise their faith and prayers the more. God is all this while preparing the saints for the sweet embraces of His love. Desertion is like a purging medicine. The Lord will purge out some ill humour of sin and, after-wards, will manifest His love to His children. The cordial is kept till the working of the medicine is over.

CONCLUSION. Thus, good reader, I have, with all convenient brevity, endeavored to vindicate the true saint and take him out of the fog. I have set be-fore your eyes a child of light. “Mark the perfect man,” Psalm 37:37, and imitate him. If, notwithstanding all this surpassing excellency of the righteous, any shall be so wicked as to persist in unrighteousness, they love death. If they shall glory in their unrighteousness, it is as if beggars should boast of their sores; if they shall disparage holiness, it is like a blind man reproaching the sun. Let the righteous bind reproaches as a crown about their head and be no more troubled than they would be to have mad men laugh at them. “Rest in the Lord, and wait patiently for Him,” Psalm 37:7. The time is shortly coming when God will clear the innocence of His servants after He has wiped away all tears from their eyes. He will wipe off reproach from their name and, then, this text shall he universally subscribed to, “The righteous is more excellent than his neighbors”

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Marks of a Righteous Man (continued)

Posted in Devotionals, Watson, Thomas on October 2, 2009 by witherblog
Thomas Watson

Quote:

If the righteous are thus excellent, let it encourage us all to true piety. No sooner do we be-come gracious than we become precious. This day have “I rolled away the reproach of Egypt from off you,” Joshua 5:9. That day we become righteous, our reproach is rolled away from us. Faith raises our fame; righteousness exchanges our fetters for a crown. A crown of glory shall she deliver to you. By espousing godliness, we are better and richer than others, being possessed of a gold mine – the un-searchable riches of Christ! We have from Christ the riches of justification, consolation, and glorification. We are as rich as the angels. Oh, then, let this excite every one to be godly! Righteousness puts a splendid excellence upon a man, as if you should see a clod of dust turned into a star.

1. If the righteous are so excellent in God’s eye, then let God be excellent in their eye. If they are high in God’s thoughts, let God be high in theirs. Let the saints have adoring thoughts of God. “Thy righteousness, O God, is very high. Thou whose name is Jehovah, art the Most High over all the earth,” Psalm 83.18. God is the most super-eminent blessing; who can show forth all His praise? God surpasses the praises of the archangels. He is encircled with glory and majesty. He infinitely outvies all the powers of the earth. Princes hold their crowns by immediate tenure from Him; His dominions are largest, His possession longest. “Thy throne, 0 God, is forever and ever,” Psalm 45:6. Those excellencies which lie scattered in the creature are infinitely united in God. Austin complains that man can admire the magnitude of the stars and not admire Him who is the Father of lights. Oh, esteem God most excellent!

God’s wisdom is excellent. He is wise in heart. He knows the causes of things; yea, at one instant. Angels light their lamps at this sun.

God’s power is excellent. He is Almighty. His power is as large as His will. What His soul desires, even that He does. He bridles the proud waves. He cuts off the spirit of princes. God’s holiness is excellent. This is the most sparkling jewel of His crown. “Glorious in holiness.” Exodus 15:11. God is first transcendently holy: “There is none holy as the Lord,” 1 Samuel 2:2. The blessed seraphims cover their faces and cry “Holy, holy, holy”, but what angels can take the just dimensions of His sanctity? They are too low in stature to measure these pyramids.

God is communicatively holy: “I am the Lord which sanctify you,” Leviticus ‘2O:8. He is not only a pattern of holiness but a fountain. He empties His golden oil through the pipes of the sanctuary. His holiness is imparted, not impaired.

God is unchangeably holy. His holiness can no more cease than His godhead. He never lost a drop of His holiness. As He cannot have more holiness, because He is perfectly holy, so He cannot have less holiness, because He is unchangeably holy.

God’s love is excellent. “How excellent is Thy loving-kindness, 0 God!” Psalm 36:7. This drops as the honeycomb; it dulcifies and sweetens the waters of Marah; it is better than life; it has a hyper-hyperbole in it. “It passes knowledge,” Ephesians 3:19. God’s love may be felt but not fathomed. Oh, then, let the saints have God-admiring thoughts! The psalmist esteemed Him above the glory of heaven and the comforts of the earth, Psalm 73:25. God is the mar-row and quintessence of all good. his beauty is amazing; His love is ravishing. All divine perfections meet in God as the lines in the center. Let us, then, with Paul, count all things loss for Him. If God puts such a value and appreciation upon the righteous, that they are highest in His esteem, let Him be highest in theirs.

2. If God has so honored the righteous and made them better than others, let not the righteous debase themselves or lose any of their excellency. Has God made them precious? Let not them make themselves vile.

(1) Let them not debase themselves with earth. An earthly saint is as great a contradiction as an orthodox heretic. It is called filthy lucre because it makes a person so filthy. Earthliness is an enemy to grace. It is Aristotle’s observation that dogs can-not hunt among sweet flowers because the smell of the flowers diverts the scent of the hare. Those can scarcely run after Christ in the savor of His ointments who are diverted by the smell of earthly de-lights. Whom the Helena of the world kisses, she be-trays. It is below a Christian – and too much resembles Satan – to be always compassing the earth. ‘And seekest thou great things for thyself”Jeremiah 45:5. As if God had asked Baruch, Jeremiah’s secretary, ‘Baruch, who are by your new birth excellent, akin to angels; by your office excellent; a Levite; do you now seek earthly things? I am going to pluck up, and are you planting? The ship is sinking, and are you decorating your cabin? Oh, Baruch, do not so degrade yourself of your honor! Do you seek great things? Seek them not.” Though the wicked, like eels, wrap themselves in the mud, yet let the birds of paradise fly aloft. The higher grace is, the less earthly-minded should Christians be; the higher the sun is, the shorter the shadow.

(2) Let not the righteous debase themselves by sinful compliance. Such as profess themselves to be regenerate should not be malleable to every opinion and humor. Shall the excellent cedar bend like the pliant willow? “Issachar is a strong ass, couching down between two burdens,” Genesis 49:14. Issachar was a strong tribe but lacked courage. You who are righteous, be not too pliant. Do not choose iniquity rather than affliction, Job 36:21. Do not so value your liberty as to wound your integrity. God is a great God; dare not to offend Him. He is a good God; venture not to lose Him. Be not swayed by the evil examples of others. Dead fish only swim downstream. The righteous greatly lessen both their esteem and re-ward by fraternizing with sinners. Let not the godly violate their conscience. The dust will be wiped off this glass and then it will represent guilt. When Crankier had, with some reticence of mind, sub-scribed to the popish articles, lie was afterwards in great horror; his conscience was like Moses’ rod turned into a serpent. He could have no peace till he had recanted his subscription. By sordid, unworthy actions, the Holy Spirit will be grieved, the godly will be offended, the wicked will insult, and conscience will accuse. Conscience is like a bee: If a man does well, it gives honey; if ill, it puts forth a sting.

(3) If the righteous are more excellent than others, let not them envy the prosperity of the wicked. “Let not thy heart envy sinners,” Proverbs 23:17. God has made you better than they. He has given you His Spirit to sanctify you and His Son to save you. Envy is an ill humor. It hurts a man’s self most. Envy drinks its own venom; it corrodes the body as canker does iron.

The first man born in the world was envious. Ibeodoret observes that it was not so much Cain’s own sin that troubled him as to see his brother’s offering accepted. It is unbecoming for God’s people to feed this fretting disease; it is bad to feed an envy. What if God wrings out the water of a full cup to the wicked? It is but a sugared poison. Prosperity, Like Circe (the mythological witch), with its enchantments turns men into swine; it makes them grow worse. The moon never suffers an eclipse but when it is at the full. The world is given to the wicked in anger. When Belshazzar was in the midst of his jollity, the hand of God was writing bitter things against him. The hot day of prosperity presages thunder at night. Haman’s banquet was but a preface to the hangman’s noose. Oh, Christian, shake off envy as Paul did the viper! God has made more excellent than others, He has given you better riches and preferment. They have a golden apple, you have a crown, 2 Timothy 4:8. God keeps the best wine till last. Let this divine harp drive away the evil spirit of envy and discontent.

(4) If the righteous are so excellent, let it persuade people to get into their company and choose to be of their acquaintance. Next to being good, it is wisdom to converse with those who are so. “The excellent in whom is all My delight,” Psalm 16:3. Be not like swine, who would rather lie in the dung than in a fair meadow. The righteous are the light of the world, and it is prudence to follow them who carry the light. Seek for the olive; but if the bramble takes hold of you, cast it away. There is much good to be gotten in the society of the godly. Their speeches edify. their prayers quicken) their examples teach. Graft among the saints. A slip grafted into a good stock partakes of the virtue and influence of the root. The righteous are more excellent. Be often among these spices and you will smell them. “He that walketh with wise men shall be wise,” Proverbs 13:20.

(5) It exhorts the righteous to walk worthy of the high honor which God has raised them to. “Walk as children of light,” Ephesians 5:8. As you are more excellent by your high calling, so be more excellent in your walking. Adorn religion by your prudent holy carriage “Shine as lights in the world,” Philippians 2:15. Some Antinomians of old taught that whatever a man’s life was, yet he was justified. So they believed the false gospel which Luther confuted. Such as are a royal priesthood should be a peculiar people. The Lord has dignified the righteous above the rest of the world, and they must not take the same latitude others do. For example, “It is not for kings, 0 Lemuel, it is not for kings to drink wine; nor for princes strong drink,” Proverbs 31:4. It is becoming not them who are high-born to be in-temperate. So it is not for you who are of a sacred pedigree – whom God has made superior to others -to be vain and loose in your behavior. Alexander would have the Grecians known not only by their garments but also by their virtues.

A child of God should be known by the exemplary nature of his life. “Be ye holy in all manner of conversation,” 1 Peter 1:15. Christ has anointed His people with the graces as those virgins were purified with sweet odors, Esther 2:12, and He expects that they should send abroad a sweet perfume of holiness. Christians must observe that which is lovely and of good report, Philippians 4:8. They need to walk accurately, Ephesians 5:15, because so many watch for their halting. If the wicked find anything the people of God dishonorable to their profession, they lay the blame upon religion. It is noted by the fifth-century Christian writer, “What will the pagans say when they see Christians loose and ‘The Christians live so bad because Christ taught them no better.’ How should the righteous off occasion from those who seek occasion? 2 Corinthians 11:12. Daniel’s piety sealed up the lips of his enemies, Daniel 6:4. Martin Bucer was so unblamable in his life that those who most maligned had nothing justly to lay to his charge.

Oh, Christians, look to your steps! When you ‘e prayed against sin, then watch against temptation, A spot in a royal robe cannot be hid; a dash of ink would quickly have been spied in Aaron’s white If there is a blemish in a professor, everyone’s eye is upon it. The sin of such a person causes rig among the saints, as the patriarchs could not help but be ashamed when the cup was found in Benjamin’s sack. Oh, that all who profess the name would depart from iniquity, 2 Timothy 2:19! Dare not blaspheme that worthy name by which you called, James 2:7! Such as are more excellent others, God expects some singular thing from them. They should bring more glory to God and, by exemplary piety, make proselytes to religion. Better fruit is expected from a vineyard than from a wild forest.

(6) Has God so enabled the righteous and given them a superexcellency above other? Then let the righteous be thankful. “He raiseth the poor Out of the dust, that He may set him with princes,” Psalm 113:7-8.

God has raised you out of the low estate wherein you were by nature, and has made you more illustrious than others that He may set you with angels, those princes above. “0 let the high praises of God be in your mouth,” Psalm 149:6. God has done more for believers than for all the world besides. He has given them the “holy anointing”, the “new name”, the “white stone”, which is “the earnest of the inheritance.” At the day of judgment, Jesus Christ will confess their names before His Father and the holy angels, Revelation 3:5. And their souls and bodies, being re-united, shall be fully invested with glory. After their session at Christ’s right hand, it shall be proclaimed, “Thus shall it be done to the persons whom the King of heaven will honor.”

Does not all this deserve thankfulness? “Make a joyful noise unto the Lord,” Psalm 100:1. In the Hebrew it is’ “Sound for His praise as with a trumpet,” Praise God with the best instrument, the heart, and let it be screwed up to the highest peg. Do it with the whole heart. You who are righteous, speak well of God and tell others what He has done for you. His blessings bestowed are legacies, not debts. Praise is glorifying God, Psalm 50:23, and will not you cheerfully pay this debt? Will you not do it constantly? “I will sing praises unto my God while I have any being,” Psalm 146:2. The people of Carthage at first used to send a tenth of their yearly revenue to Hercules, but by degrees they grew weary and stopped sending. Christians fail much in their thank-offering. Do not be like those who play a fit or two of music in a year and then the violin must be hung up. Be often upon Mount Gerizim blessing God. Consider that thankfulness is the work of heaven; you who shall have angels’ reward, do angels’ work. Sound forth the memorial of God’s holiness and celebrate His fame. Praise is thc music of heaven; do not let God lack His music. While others murmur, you bless. Wait and long for that time when you shall be called up to the heavenly mount and placed among the glorious cherubims, where your employment to all eternity will be to breathe forth love and sound forth praise.

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Who are those who murder their own souls?

Posted in Devotionals, Watson, Thomas on September 29, 2009 by witherblog

THOMAS WATSON 1620-1686 From his book “THE TEN COMMANDMENTS”


(1) They willfully murder their souls—who have no sense of God, or the world to come, and are past feeling. Eph 4:19. Tell them of God’s holiness and justice—and they are not at all affected. “They made their hearts as an adamant stone.” Zech 7:12, “The adamant,” says Pliny, “is impregnable, the hammer cannot conquer it.” Sinners have adamantine hearts. When the prophet spoke to the altar of stone, it rent asunder—but sinner’s hearts are so hardened in sin (1 Kings 13:5), nothing will work upon them, neither ordinances nor judgments. They do not believe in God; they laugh at hell. Thus they murder their own souls, and throw themselves into hell as fast as they can.

(2) They willfully murder their own souls—who resign themselves to their lusts, let what will come of it. The soul cries out in you, “I am killing myself! I am murdering myself!” They “have given themselves over to work all uncleanness with greediness.” Eph 4:19. Let ministers speak to them about their sins, let conscience speak, let afflictions speak—they will have their lusts, even though they go to hell for them! Do not these murder their own souls? Many say in their hearts, “let our sins damn us—just so that that they but please us!” Herod will have his incestuous lusts, though it costs him his soul. For a drop of pleasure men will drink a sea of wrath! Do not these massacre and damn their own souls? “A wicked man’s iniquities entrap him; he is entangled in the ropes of his own sin. He will be lost because of his great stupidity.” Proverbs 5:22-23

(3) They murder their souls—who avoid all means of saving them. They will go to plays, to drunken meetings—but will not set their foot in God’s house, or come near the sound of the gospel-trumpet; as if one that is diseased should shun the healing cordial, for fear of being healed. These are self murderers as much as one who has the means of cure offered him—but chooses rather to die.

(4) They voluntarily murder their souls—who take false prejudices against religion; as if it were so strict and severe that they must live a melancholy life, like hermits and monks, and drown all their joys in tears. It is a slander which the devil casts upon religion, for there is no true joy but in believing. Rom 15:1, 3. No honey is so sweet as that which drops from a promise. Some men foolishly take up a prejudice against religion; they are resolved never to go to heaven, rather than go through the strait gate. I may say of prejudice, as Paul to Elymas, “O prejudice, you child of the devil, you enemy of all righteousness,” how many souls have you damned? Acts 13:10.

(5) They willfully murder their own souls—who will neither be good themselves, nor allow others to be so. “You neither go [into the kingdom of heaven] yourselves, neither do you allow those who are entering to go in.” Matt 23:13. Such are those who persecute others for their religion. Drunken meetings may escape punishments from them—but if men meet to serve God, all severity will be used. They are resolved to shipwreck others, though they themselves are cast away in the storm. Oh! take heed of murdering your own souls! No creature but man willingly kills itself.

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The Whole World Was Astonished And Followed The Beast!

Posted in Devotionals, Dyer,William on September 25, 2009 by witherblog

William Dyer, “Follow the Lamb”

“These are the ones who follow the Lamb wherever He goes!” Rev. 14:4

“Many are called–but few are chosen” Matt. 20:19

The Lamb’s followers may be known discerned from the beast’s followers, by fewness of their number. Christ calls His flock, a little flock,

“Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom!” Luke 12:32.

Beloved, there are but a few who truly follow the Lamb.

“The whole world was astonished and followed the beast!” Rev. 13:3

The Heathen follow Satan,
the Turks follow Mohammed,
the Jews follow Moses,
the Papists follow the Pope,
and the loose Protestants and carnal professors follow the world, the flesh and the devil!

Believers, though their nature is the sweetest–yet their number is the smallest. In heaven are the best–but in hell are the most! Oh, there are but few sincere Christians!

“Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it.” Matt. 7:13-14

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What is your worldview?

Posted in Misc. on September 24, 2009 by witherblog

Here is a link to a thoughtful article on worldviews. I have often thought about such things and I suppose, thankfully, I have defaulted to a biblical worldview over the years. Now that I think about it, it seems to be a really profound view. Praise God!

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Psalm Singing in Scotland

Posted in Music, Psalms, Video on September 22, 2009 by witherblog

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Listen Lord

Posted in Devotionals, Johnson, James Weldon on September 21, 2009 by witherblog

From : God’s Trombones: Seven Negro Sermons in Verse
James Weldon Johnson (1871–1938)

O Lord, we come this morning
Knee-bowed and body-bent
Before thy throne of grace.
O Lord – this morning –
Bow our hearts beneath our knees,
And our knees in some lonesome valley.
We come this morning –
Like empty pitchers to a full fountain,
With no merits of our own.
O Lord – open up a window of heaven,
And lean out far over the battlements of glory,
And listen this morning.

Lord, have mercy on proud and dying sinners –
Sinners hanging over the mouth of hell,
Who seem to love their distance well.
Lord – ride by this morning –
Mount your milk-white horse,
And ride-a this morning –
And in your ride, ride by old hell,
And stop poor sinners in their headlong plunge.

And now, O Lord, this man of God,
Who breaks the bread of life this morning –
Shadow him in the hollow of thy hand,
And keep him out of the gunshot of the devil.
Take him, Lord – this morning –
Wash him with hyssop inside and out,
Hang him up and drain him dry of sin.
Pin his ear to the wisdom-post,
And make his words sledge hammers of truth –
Beating on the iron heart of sin.
Lord God, this morning –
Put his eye to the telescope of eternity,
And lethim look upon the paper walls of time.
Lord, turpentine his imagination,
Put perpetual motion in his arms,
Fill him full of the dynamite of thy power,
Anoint him all over with oil of thy salvation,
And set his tongue on fire.

And now, O Lord –
When I’ve done drunk my last cup of sorrow –
When I’ve been called everything but a child of God –
When I’m done travelling up the rough side of the mountain –
O — Mary’s Baby –
When I start down the steep and slippery steps of death –
When this old world begins to rock beneath my feet –
Lower me to my dusty grave in peace
To wait for that great gittin’ up morning — Amen.

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Jonathan Edwards on the Preciousness of Time

Posted in Devotionals, Edwards,Jonathan on September 16, 2009 by witherblog

Jonathan Edwards, The Preciousness of Time and the Importance of Redeeming It:

Quote:

An exhortation to improve time.

Consider what hath been said of the preciousness of time, how much depends upon it, how short and uncertain it is, how irrecoverable it will be when gone. If you have a right conception of these things, you will be more choice of your time than of the most fine gold. Every hour and moment will seem precious to you. — But besides those considerations which have been already set before you, consider also the following:

First, that you are accountable to God for your time. Time is a talent given us by God; he hath set us our day; and it is not for nothing. Our day was appointed for some work; therefore he will, at the day’s end, call us to an account. We must give account to him of the improvement of all our time. We are God’s servants; as a servant is accountable to his master, how he spends his time when he is sent forth to work, so are we accountable to God. If men would aright consider this, and keep it in mind, would they not improve their time otherwise than they do? Would you not behave otherwise than you do, if you considered with yourselves every morning, that you must give an account to God, how you shall have spent that day? And if you considered with yourselves, at the beginning of every evening, that you must give an account to God, how you shall have spent that evening? Christ hath told us, that “for every idle word which men speak they shall give account in the day of judgment,” Mat. 12:36. How well, therefore, may we conclude, that we must give an account of all our idle misspent time!

Second, consider how much time you have lost already. For your having lost so much, you have the greater need of diligently improving what yet remains. You ought to mourn and lament over your lost time. But that is not all, you must apply yourselves the more diligently to improve the remaining part, that you may redeem lost time. — You who are considerably advanced in life, and have hitherto spent your time in vanities and worldly cares, and have lived in a great measure negligent of the interests of your souls, may well be terrified and amazed, when you think how much time you have lost and wasted away. — In that you have lost so much time, you have the more need of diligence, on three accounts.

1. As your opportunity is so much the shorter. — Your time at its whole length is short. But set aside all that you have already lost, and then how much shorter is it! As to that part of your time which you have already lost, it is not to be reckoned into your opportunity; for that will never be any more; and it is no better, but worse to you, than if it never had been.

2. You have the same work to do that you had at first, and that under great difficulties. Hitherto you have done nothing at all of your work, all remains to be done, and that with vastly greater difficulties and opposition in your way than would have been if you had set about it seasonably. So that the time in which to do your work is not only grown shorter, but your work is grown greater. You not only have the same work to do, but you have more work. For while you have lost your time, you have not only shortened it, but you have been making work for yourselves. How well may this consideration awaken you to a thorough care, not to let things run on in this manner any longer, and rouse you up immediately to apply yourselves to your work with all your might!

3. That is the best of your time which you have lost. The first of a man’s time, after he comes to the exercise of his reason, and to be capable of performing his work, is the best. You who have lived in sin till past your youth, have lost the best part. So that here all these things to be considered together, viz. that your time in the whole is but short, there is none to spare. A great part of that is gone, so that it is become much shorter. That which is gone is the best; yet all your work remains, and not only so, but with greater difficulties than ever before attended it. And the shorter your time is, the more work you have to do.

What will make you sensible of the necessity of a diligent improvement of remaining time, if these things will not? Sometimes such considerations as these have another effect, viz. to discourage persons, and to make them think, that seeing they have lost so much time, it is not worth their while to attempt to do anything now. The devil makes fools of them; for when they are young, he tells them, there is time enough hereafter, there is no need of being in haste, it will be better seeking salvation hereafter; and then they believe him. Afterwards, when their youth is past, he tells them, that now they have lost so much, and the best of their time, that it is not worth their while to attempt to do anything; and now they believe him too. So that with them no time is good. The season of youth is not a good time; for that is most fit for pleasure and mirth, and there will be enough afterwards. And what comes afterwards is not a good time, because the best of it is gone. Thus are men infatuated and ruined.

But what madness is it for persons to give way to discouragement, so as to neglect their work, because their time is short! What need have they rather to awake out of sleep, thoroughly to rouse up themselves, and to be in good earnest, that if possible they may yet obtain eternal life! Peradventure God may yet give them repentance to the acknowledgment of the truth, that they may be saved. Though it be late in the day, yet God calls upon you to rouse, and to apply yourselves to your work. And will you not hearken to his counsel in this great affair, rather than to the counsel of your mortal enemy?

Third, consider how time is sometimes valued by those who are come near to the end of it. What a sense of its preciousness have poor sinners sometimes, when they are on their deathbeds! Such have cried out, O, a thousand worlds for an inch of time! Then time appears to them indeed precious. An inch of time could do them no more good than before, when they were in health, supposing a like disposition to improve it, nor indeed so much. For a man’s time upon a deathbed is attended with far greater disadvantage for such an improvement as will be for the good of his soul, than when he is in health. — But the near approach of death makes men sensible of the inestimable worth of time. Perhaps, when they were in health, they were as insensible of its value as your are, and were as negligent of it. But how are their thoughts altered now! It is not because they are deceived, that they think time to be of such value, but because their eyes are opened. And it is because you are deceived and blind that you do not think as they do.

Fourth, consider what a value we may conclude is set upon time by those who are past the end of it. What thoughts do you think they have of its preciousness, who have lost all their opportunity for obtaining eternal life, and are gone to hell? Though they were very lavish of their time while they lived, and set no great value upon it; yet how have they changed their judgments! How would they value the opportunity which you have, if they might but have it granted to them! What would they not give for one of your days, under the means of grace! — So will you, first or last, be convinced. But if you be not convinced except in the manner in which they are, it will be too late.

There are two ways of making men sensible of the preciousness of time. One is, by showing them the reason why it must be precious, by telling them how much depends on it, how short it is, how uncertain, etc. The other is experience, wherein men are convinced how much depends on the improvement of time. The latter is the most effectual way; for that always convinces, if nothing else doth. — But if persons be not convinced by the former means, the latter will do them no good. If the former be ineffectual, the latter, though it be certain, yet is always too late. Experience never fails to open the eyes of men, though they were never opened before. But if they be first opened by that, it is no way to their benefit. Let all therefore be persuaded to improve their time to their utmost.

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THE MARKS OF A RIGHTEOUS MAN

Posted in Devotionals, Watson, Thomas on September 10, 2009 by witherblog
Marks of a Righteous Man — Thomas Watson
Quote:

Let us try whether we are in the number of these righteous ones; whether we are indeed more excellent than others.

1. A righteous man is a humble man. He who is proud of his righteousness is unrighteous. “God I thank Thee that I am not as other men are. . . . I fast. . . I give tithes. . .” Luke 18:11-12. Here was a triple crown of pride the Pharisee wore. Righteousness, though it raises the name, depresses the heart. “If I am righteous, I will not lift up my head,” Job 10:15. The violet is a sweet flower, yet hangs down the head; such a flower was Job. The righteous are like the silkworm. While she weaves her curious works, she hides her-self in the silk. The righteous man is more likely to judge himself than to play the critic on another. He shrinks into nothing in his own thoughts. David cried out, “I am a worm and no man”; though a saint, though a king, yet a worm.

St. Austin said, “Lord, I am not worthy of Thy love.” Bishop Hooper said, “Lord I am hell, but Thou art heaven ” One of the martyrs subscribed his letter, “The most hard-hearted sinner, John Brad-ford.” He who is righteous puts a greater value upon others than upon himself. “Let each esteem other better than themselves,” Philippians 2:3. The higher grace is, the lower the heart is. The more gold you put into the scale, the lower it descends. The richer the ship is laden, the lower it sails- When the soul looks black in its own eye, it is most comely. “I dwell with him also that is of an humble spirit,” Isaiah 57:15. God has two heavens, and the humble heart is one of them.

2. A righteous man is devoted to holiness. The priests under the law were not only washed in the great laver but also adorned with glorious apparel, Exodus 28:2, the emblem of a righteous man who is not only washed from gross sin, but adorned with inward sanctity. He is what he seems. He does not have holiness painted on him but living in him. It is said of Zachariah and Elizabeth that “they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless,” Luke 1:6. A good Christian is God’s temple. His body is the outward court of the temple and his soul the holy of holies. He is pure in heart, Matthew 5:8. His work is to serve God and his end is to enjoy Him. Man, having a principle of reason, must not live as a beast, and, having a principle of righteousness, he must not live as a sinner. He is not metamorphosed; “he lives godly,” Titus 2:12. Christ is not only his Priest, but his Pattern. As he makes use of Christ’s death for his salvation, so of Christ’s life for his imitation.

3. A righteous man is just in his dealings. “Who shall ascend into the hill of the Lord? He that hath clean hands,” Psalm 24:3-4. He who is righteous has not only his heart purged from unholiness but his hands from injustice. He abhors all indirect ways; he will not defraud to grow rich. He will not sell his conscience for a wedge of gold. A good Christian is zealous for duties of both tables; he makes piety and justice kiss each other.

4. A Righteous man serves God out of a principle of love. Grace now biases the heart and carries it strongly towards God in ardent affection. A righteous man S serving God is not by constraint but consent. It is heaven to him to serve God! He mounts up in the fiery chariot of love and breathes forth his soul into his Savior’s bosom. Love is the shibboleth that differentiates a righteous man from others. The carnal man says, “What a weariness is it to serve the Lord!” Malachi 1:13. The righteous man says, ‘What a plea-sure is it!” “I delight in the law of God in the inner man,” Romans 7:22. As the bee delights to suck the flower, so a holy person delights to obey God. He does duty out of love to duty; he prays out of love to prayer. When he sings, he makes melody in his heart to the Lord. Love lines the yoke of religion and makes it easy. As a bride delights in putting on her jewels, as a musician delights in playing on his violin, so a gracious soul delights in obeying God. love to duty is better than duty; serving God with de-light is angelic. The seraphims are described as having wings, Isaiah 6:2, to show their cheerfulness as well as their ability in God’s service.

5. A righteous man perseveres in religion. He who gives over his work before he has finished it is but half a workman; and he that gives over in religion before he has finished his faith is but half a Christian The promise is to him who overcomes. Who makes reckoning of corn that sheds before harvest? It was the glory of the church of Thyatira that her last works were more than her first. Perseverance carries away the garland. A true Christian not only sets out in the race but holds out. “The righteous also shall hold on his way,” Job 17:9, be that way what it will. Though strewn with thorns, though there is a lion in the way, he is resolved to hold on his way “Bonds and afflictions abide me, but none of these things move me,” Acts 20:23-24 The troubles a godly man meets with for conscience enflame his zeal all the more. Sufferings cannot make Christ stop loving the saints, nor make the saints stop loving Christ. Though Job lost all, he held fast his integrity. Unsound hearts, when they see the swords and staves are up, leave Christ and shift for themselves. A right-spirited saint is made of mettle that will not wear out. Athanasius (the Church Father) was the glory of his age; he had a counter motion to the times; he kept his piety when the world turned Arian. Melancthon, who was called the phoenix of Germany, was, as Ambrose said, like the cypress tree that keeps its greenness in the winter season. The church of Pergamus held fast to Christ’s name though she dwelt where Satan’s seat was. This is to be righteous: to be faithful to the death and not suffer the breastplate of holiness to be shot through. My foot has held His steps; His way have I kept and not declined. And whoever is thus divinely qualified is entitled to the privilege in the text. He is more excellent than others.

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William M’Ewan on Meditation

Posted in Devotionals, M'Ewan,William on September 7, 2009 by witherblog

William M’Ewan, Select Essays, pp. 195-197:

Quote:

ON MEDITATION.

It is the intense fixing of the thought on some heavenly subject, till either the mind is informed, or the heart affected. It may be compared to the bruising of sweet spices, which makes them spread abroad their odor; or to the chewing of our natural food, which makes it fit for being digested into nourishment.

Happy is the soul, who, being renewed in the spirit of his mind, can retire into himself, from the hurry of the world, and from the storm of passion, to converse with God and Christ, and things above, and find that solitude is sometimes the best society; — who, with his own thoughts, can cheer the darkness of the night, and soothe the labors of the day. While he is musing, the fire of holy love burns, vanity disappears, and holiness advances.

Ask you the themes on which he dwells? Neither on things that are too high for him, nor things unprofitable and vain. Instead of weaving spiders’ webs, or hatching cockatrice eggs, like the vile person, who will meditate villany, and his heart will prevent the night-watches, to meditate on thy statutes, O God. When he remembers thee upon his bed, and meditates on thee in the night-watches, he will rejoice under the shadow of thy wings; his soul will follow hard after thee, and thy right hand will sustain him. His meditation of thee shall be sweet, both when the morning shines, and the evening draws her curtain over the world. How great shall be his peace! how great his safety! and how unspeakable his joy!

Or, shall thy person, and thy meditation, O exalted Redeemer! what thou art, what thou hast, and what thou hast done or suffered, employ his thoughts? When his heart shall indite a good matter concerning thee, his soul shall be filled with marrow and fatness. He shall meditate on the agonies of thy cross, and mourn for thee whom he has pierced; the glories of thy present state, and rejoice in thy highness. Thou will send thy holy Spirit to take thy own things, and shew them unto him, that he need not betake himself to antichristian aids, of bringing thy dying love to his remembrance. Though crucifixes and pictures should not meet his eye at every turning of the street, yet will he naturally think of thee, the author of his life, and centre of his happiness.

Often times he will take a trip into the world of spirits, and come back all immortal. His thoughts will range in the eternal regions: contemplate the happiness of the heavenly state, which he will compare with the restless agonies of unquenchable fire; and beholding this glory of the Lord, he will acquire a blessed meetness for, and longing after its enjoyment; — will think but lightly of his transitory affliction; — will be roused who inherit the promises; — will commiserate their mistaken smiles, who take up the timbrel and harp, and rejoice at the sound of the organ. His faith will be strengthened, his hope invigorated, and though his outward man should perish, yet, for this cause, he will not faint.

At other times he will indulge the thought of death; — will consider his latter end; — will familiarize unto his thoughts the dismal solemnities of his dying bed, and say to the grave, “it is mine house.”

Shall I mention, in the next place, how he will regard the doings of the Lord, and consider the operations of his hand; that he may know what the Most High is calling for, in a way of duty, by every merciful interposition of providence; and by every frowning dispensation; and that, like a man of wisdom, he may hear his voice, and see his name.

But we must not at all forget, how he communes with his heart, how his spirit makes diligent search, how he considers himself, lest he be tempted; and what is that sin which easily besets him. For thus he regards the avenues of temptation, because he knows what is the plague of his heart. — What shall we say more of him? In the divine law, “he meditates day and night; and shall be like a tree planted by the river of water, that bringeth forth fruit in his season. His leaf also shall not wither; and whatsoever he doth shall prosper.”

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Christian amusements

Posted in Devotionals, Miller,J.R. on August 26, 2009 by witherblog
J. R. Miller, “In Green Pastures” 1890

Amusement must never become an end in life. It
must always be a means, a help on the way–just
as sleep is, just as rest is. An hour’s amusement,
should be to you, just what a night’s sleeping is. It
should make you stronger, clearer-headed, braver,
calmer-souled, more hopeful, more earnest, more
enthusiastic–inspiring you for godly living.

Anything which leaves a taint of impurity upon the
life, or starts a thought of impurity in the mind,
anything which degrades or debases the soul–is
an unfit and unworthy amusement for a Christian.
Christian amusements must be such, as do not
harm spiritual life; they must be means of grace.

“Therefore, whether you eat or drink, or whatever
you do–do everything for God’s glory!” 1 Cor. 10:31

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The sacred diary

Posted in Devotionals, Gearing on August 20, 2009 by witherblog

William Gearing, The sacred diary; or, Select meditations for every part of the day, pp. 57-58:

Quote:

Some commend the morning as the fittest time to busy our minds in holy meditation, for these reasons:

1. Because they find it was the practice of David, that man of meditation. He said unto God, “When I awake, I am still with thee,” Psa. cxxxix. 18. That is, When I awake in the morning, I am taken up with meditations of God. Divine meditations were daily David’s waking and first thoughts.

2. Because then the mind, a man’s intellectual and cogitative faculty, is fresh, and more free from the hurrying business of the world, which fall out every day, and are apt to distract the mind in this holy duty.

3. Because if the mind be first seasoned with holy meditation, it tends much to keep both mind and conversation in an holy frame all the day after; for oftentimes what a man’s first thoughts are, they become his frequent thoughts on that day. If a man begins the day with vain, worldly, or revengeful thoughts, they are apt to lodge in his heart all the day long; such thoughts are intruding and abiding guests.

4. Because God restores to us his mercies every morning; new mercies do attend us every morning; and these renewed merices should oblige us to renew our thoughts and meditations on God every morning.

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How shall we know God’s mercy belongs to us?

Posted in Devotionals, Watson, Thomas on August 12, 2009 by witherblog

FROM THOMAS WATSON’S “THE TEN COMMANDMENTS”

(1) We know that God’s mercy belongs to us—if we put a high value and estimate upon it. He will not throw away his mercy on those who slight it. We prize health—but we prize adopting mercy more. This is the diamond in the ring; it outshines all other comforts.

(2) We know that God’s mercy belongs to us—if we fear God, if we have a reverend awe upon us, if we tremble at sin, and flee from it, as Moses did from his rod turned into a serpent. “His mercy is on those who fear him.” Luke 1:50.

(3) We know that God’s mercy belongs to us—if we take sanctuary in God’s mercy; if we trust in it as a drowning man catches hold of a cable. God’s mercy to us is a cable let down from heaven. By taking fast hold of this by faith, we are saved. “I trust in the mercy of God forever.” Psalm 52:8. As a man trusts his life and goods in a garrison, so we trust our souls in God’s mercy.

How shall we get a share in God’s saving mercy?

(1) If we would have saving mercy, it must be through Christ. Outside of Christ, there is no saving mercy. We read in the old law, that none might come unto the holy of holies, where the mercy-seat stood—but the high-priest: to signify that we have nothing to do with mercy but through Christ our High-priest. That the high-priest might not come near the mercy-seat without blood, is to show that we have no right to mercy—but through the expiatory sacrifice of Christ’s blood, Lev 16:14. That the high-priest might not, upon pain of death, come near the mercy-seat without incense, Lev 16:13, is to show that there is no mercy from God without the incense of Christ’s intercession. If we would have mercy, we must be in Christ. Mercy swims to us through Christ’s blood!

(2) If we would have mercy, we must pray for it. “Show us your mercy, O Lord, and grant us your salvation.” Psalm 85:7. “Turn unto me, and have mercy upon me.” Psalm 25:16. Lord, put me not off with common mercy; give me not only mercy to feed and clothe me—but mercy to pardon me. Lord, give me not only sparing mercy—but saving mercy. Lord, give me the cream of your mercies; let me have pardoning mercy and loving kindness. “Who crowns you with loving kindness and tender mercies.” Psalm 103:4. Be earnest suitors for mercy; let your needs quicken your importunity. We pray most fervently, when we pray most feelingly.

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Puritan Prayers

Posted in Devotionals, Valley of Vision on August 8, 2009 by witherblog

from Valley of Vision

Holy Lord, I have sinned times without number, and been guilty of pride and unbelief, of failure to find Thy mind in Thy Word, of neglect to seek Thee in my daily life. My transgressions and short-comings present me with a list of accusations, but I bless Thee that they will not stand against me, for all have been laid on Christ. Go on to subdue my corruptions, and grant me grace to live above them. Let not the passions of the flesh nor lustings of the mind bring my spirit into subjection, but do Thou rule over me in liberty and power.

I thank Thee that many of my prayers have been refused. I have asked amiss and do not have, I have prayed from lusts and been rejected, I have longed for Egypt and been given a wilderness. Go on with Thy patient work, answering ‘no’ to my wrongful prayers, and fitting me to accept it. Purge me from every false desire, every base aspiration, everything contrary to Thy rule. I thank Thee for Thy wisdom and Thy love, for all the acts of discipline to which I am subject, for sometimes putting me into the furnace to refine my gold and remove my dross.

No trial is so hard to bear as a sense of sin. If Thou shouldst give me choice to live in pleasure and keep my sins, or to have them burnt away with trial, give me sanctified affliction. Deliver me from every evil habit, every accretion of former sins, everything that dims the brightness of Thy grace in me, everything that prevents me taking delight in Thee. Then I shall bless Thee, God of jeshurun, for helping me to be upright.

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I dislike square pews, and bad music

Posted in Devotionals, Ryle, J.C. on August 3, 2009 by witherblog
J. C. Ryle, “The Outlook” 1886

The worst cloud which I see in our Church’s outlook, is the widespread disposition to regard religious externalism, as a substitute for vital soul-saving Christianity.

When I speak of externalism, let me explain what I mean. We all know that the external part of religion has received a large amount of new attention during the last forty years. All over the land it has become the fashion to restore churches, to get rid of old square pews, to improve the singing and music, to have a well-adorned choir, to decorate the church-building in a most elaborate style, and, in one word, to adorn, beautify, and improve the whole exterior of Church Christianity. Do I say there is anything sinful in all this? Nothing of the kind! I abhor everything like slovenliness in the ceremonials of worship. I dislike square pews, and bad music, and bad singing as much as anyone! But I do say, that I fear an external improvement often takes place in a church—without the slightest corresponding increase of godliness in the worshipers! No doubt there is a far more show of religion in our Churches—but it is very doubtful whether there is more vital Christianity, more presence of the Holy Spirit, more heart and conscience work, in the private lives and the homes of our people. I fear that in hundreds of cases, men have rested content with having secured a handsome church and a ‘bright and hearty service,’ and have forgotten that what God looks at—is the hearts of the worshipers, and the quantity of grace to be found among them.

This is a very delicate subject, and I would be sorry to be misunderstood, or to give pain to anyone in handling it. But I am obliged to say plainly, that I fail to see that all the external improvement of the last forty years, is accompanied by any corresponding growth of practical holiness! There is no decrease in the total idolatry of recreations, or the extravagant expenditure of money, or self-indulgence of all kinds. On the contrary, there is far less repentance, faith, holiness, Bible-reading, and family religion! If this state of things is not a most unhealthy symptom in the condition of a Church, I know not what is!

We may depend upon it—that knowledge of Christ, obedience to Christ, and the fruits of the Spirit—are the only tests by which God weighs and measures any Church. If these are absent, He cares nothing for beautiful buildings, fine singing, and a pompous ceremonial. These are ‘leaves,’ and He desires to see not leaves only, but ‘fruit’. The tree of the Church of England perhaps never had so many leaves on it, as it has just now. I wish there was a corresponding quantity of fruit!

We must never forget that the Temple service at Jerusalem in the day of our Lord’s crucifixion was the most perfect ceremonial that ever was—whether for singing, order, vestments, or general magnificence and beauty. Yet we all know that at this very time, the Jewish Church was thoroughly rotten at heart, and after forty years was swept away! Who can doubt that the little upper chamber, where the apostles met on the day of our Lord’s ascension, was far more beautiful in God’s sight, than the beautiful temple which our Master Himself called ‘a den of thieves’? I heartily wish that we would remember this, more than we appear to do. The disposition to make an idol of externals, and to sacrifice the inside of religion to the outside, is, in my judgment, the darkest cloud on our ecclesiastical horizon! Of this we may be quite certain—that God will never bless a Church which is content with such a low standard of practical piety.

Mat 23:25 Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.
Mat 23:26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.
Mat 23:27 Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.
Mat 23:28 Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.

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The Monstrousness of Sin

Posted in Clarkson,David, Devotionals on July 27, 2009 by witherblog

David Clarkson, “Of Original Sin,” in Works, Vol. 1, pp. 11-12:

Quote:

7. Its monstrousness — the monstrous deformity it has brought upon the soul. The mind of man was the candle of the Lord, but hereby it is become a stinking snuff. The soul, as it proceeded from God, was a clear, lightsome beam, brighter than any ray of the sun, but hereby it is become a noisome dunghill. It was one of the most excellent pieces of the creation, next unto the angelical nature, but hereby it is transformed into an ugly monster. Why do we judge anything a monster, but for want, defect, or uselessness; impotency, dislocation, or misplacing of integral parts? And, by virtue of this corruption, there is a concurrence of all this in the soul, answerable, and in some proportion to what we judge monstrous in a body.

A child born without eyes, mouth, hands, legs, we judge a monster. There is a defect of such powers in the soul as are analogical to these parts in the body: there is no eye to see God naturally, corruption has put it out, born blind; there is no arms to embrace Christ, though he offer him self to our embraces; there is no mouth to receive spiritual nourishment, no stomach to digest it; there is no feet to move towards God, he must renew these organs before any spiritual motion.

All those parts are impotent which are in the soul. Though there be something instead of eyes (an understanding), yet it sees not, perceives not the things of God ; though there be something in the room of hands (the will), yet it inclines not to, it acts not for God; something in place of feet (the affections), yet they walk not in God s ways; if they move, it is back ward, either like the idol, without motion, eyes and see not, &c., Ps. cxxxv. 16, or monstrous motion; if look, it is downward, grovelling; if walk, it is backward from God, &c. The soul, ever since the fall, is halt, maimed ; all its parts broken or unjoined. Cecidit e manu figuli. Man’s soul, framed by God according to his likeness, fell out of the hands of the potter, and so is all broken and shattered. Man’s soul, wherein the Lord had exquisitely engraven his own image, and writ his own will and law with his own hand in divine characters, did cast itself out of God s hands, and fell, as the tables of stone, God s own workmanship, fell out of the hands of Moses, and so is broken into shivers; nothing is left but some broken, scattered relics, some obscure sculptures covered with the mud of natural corruption, so as it is scarce visible. That which appears is woeful ruins, such as shew what a glorious creature man was, though he be now, to his spiritual constitution, a monster.

There is a dislocation. What remains in man’s soul is monstrously misplaced. We count that birth monstrous where parts have not their due place, when the head is where the feet should be, or the legs in the place of the arms, &c. The soul’s faculties are thus monstrously dislocated; that which should be highest is lowest; that which should rule is in subjection; that which should obey does tyrannise. Passion over-rules reason, and the will receives law from the fancy and appetite. The will was sovereign, reason its counsellor, the appetite subject, to both; but now it is got above them, and often hurries both to a compliance with the dictates of sense. A spot, a blemish in the face of a beautiful child, when it comes but accidentally, does grieve the parents. How much cause then have we to bewail that natural, universal, monstrous deformity which has seized upon our souls!

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Fair in show but foul in scent

Posted in Devotionals, Mead, Matthew on July 22, 2009 by witherblog

MATTHEW MEADE

Section III. A man may have a high PROFESSION of religion, be much in EXTERNAL DUTIES of religion—and yet be but almost a Christian. Mark what our Lord tells them, “Not everyone who says unto me, Lord, Lord, shall enter into the kingdom of heaven.” That is, not everyone who makes a profession of Christ, shall therefore be owned for a true disciple of Christ. “Not all who are descended from Israel are Israel;” nor are all Christians, who make a profession of religion. What a good profession Judas had! He followed Christ, left all for Christ, he preached the gospel of Christ, he cast out devils in the name of Christ, he ate and drank at the table of Christ—and yet Judas was but a hypocrite.

Most professors are like lilies, fair in show—but foul in scent; or like pepper, hot in the mouth—but cold in the stomach. The finest lace may be upon the coarsest cloth. It is a great deceit to measure the reality of our religion—by the bulk of our profession—and to judge of the strength of our graces by the length of our duties.

The Scriptures speak of some who having “a form of godliness, yet deny the power thereof.” Deny the power; that is, they do not live in the practice of those graces to which they pretend to profess. He who pretends to godliness by a specious profession—and yet does not practice godliness by a holy life, “he has a form—but denies the power.” Grotius compares such to the ostrich, which has great wings—but yet does not fly. Many have the wings of a fair profession—but yet use them not to mount upward in spiritual affections—and a heavenly life.

But to clear the truth of this, that a man may make a high profession of religion—and yet be but almost a Christian, take a fourfold evidence.

1. If a man may profess religion—and yet never have his heart changed, nor his state bettered; then he may be a great professor—and yet be but almost a Christian. But a man may profess religion—and yet never have his heart changed, nor his state renewed. He may be a constant hearer of the word—and yet be an unconverted sinner still; he may come often to the Lord’s table—and yet go away as foul a sinner as he came! We must not think that duties can confer grace. Many a soul has been converted by Christ in an ordinance—but never was any soul converted by an ordinance without Christ. And does Christ convert all who sit under the ordinances? Surely not; for to some, “the Word is a savor of death unto death.” And if so, then it is plain, that a man may profess religion—and yet be but almost a Christian.

2. A man may profess religion—and live in a form of godliness in hypocrisy. “Listen to this, O house of Jacob, you who are called by the name of Israel and come from the line of Judah, you who take oaths in the name of the Lord and make mention of the God of Israel—but not in truth, nor in righteousness.” What do you think of these people? “They make mention of the name of the Lord,” there is their profession; “but not in truth; nor in righteousness,” there is their dissimulation. And indeed there could be no hypocrisy in a religious sense, were it not for a profession of religion; for he who is wicked and carnal, and vile inwardly, and appears to be so outwardly, he is no hypocrite—but is what he appears, and appears what he is. But he who is one thing really, and another thing seemingly—he who is carnal and unholy, and yet seems to be good and holy—he is a hypocrite.

Thus they define hypocrisy to be a counterfeiting of holiness; and this fits exactly with the Greek word, which is, to counterfeit. And to this purpose, the Hebrews have two words for hypocrites; one which signifies faces; and another which signifies counterfeits. So that he is a hypocrite who counterfeits piety, and wears the face of holiness—and yet is without the grace of holiness. He appears to be in semblance, what he is not in substance. He wears a form of godliness without, only as a cover of a profane heart within. He has a profession that he may not be thought wicked; but it is but a profession, and therefore he is wicked. He is the religious hypocrite; religious, because he pretends to it; and yet a hypocrite, because he does but pretend to it. He is like many men in a consumption, who have fresh looks—and yet rotten lungs; or like an apple that has a fair skin—but a rotten core. Many appear righteous, who are only righteous in appearance. And if so, then a man may profess religion—and yet be but almost a Christian.

3. Custom and fashion may make a man a professor. As you have many who wear this or that garb, not because it keeps them warmer, or has any excellency in it more than another—but merely for fashion. Many must have powdered hair, painted faces, feathers in their caps, etc. for no other end—but because they would be fools in fashion. So, many profess Christianity—not because the means of grace warm the heart, or who they see any excellencies in the ways of God above the world—but merely to follow the fashion! Because religion has been uppermost, therefore many have professed it. Religion in fashion makes many professors—but few proselytes; but when religion suffers, then its confessors are no more than its converts; for custom makes the former—but conscience the latter. He who is a professor of religion merely for custom sake, when it prospers, will never be a martyr for Christ’s sake, when religion suffers.

They say, that when a house is decaying or falling, all the rats and mice will forsake it. While the house is firm, and they may shelter in the roof, they will stay—but no longer; lest, in the decay, the fall should be upon them, and those who lived at top should die at bottom. My brethren, may I not say, we have many who are the vermin, the rats and mice of religion, who would live under the roof of it, while they might have shelter in it; but when it suffers, they forsake it, lest it should fall, and the fall should be upon them!

I am persuaded this is not the least reason why God has brought persecution; namely to rid it of the vermin. He shakes the foundations of the house, that these rats and mice may leave it—to rid them of it; as the farmer fans the wheat, that he may get rid of the chaff. The halcyon days of the gospel provoke hypocrisy—but the sufferings for religion prove sincerity. Now, then, if custom and fashion make many men professors, then a man may profess religion—and yet be but almost a Christian.

4. If many may perish under a profession of godliness, then a man may profess religion and yet be but almost a Christian. Now, the Scripture is clear, that a man may perish under the highest profession of religion. Christ cursed the fig-tree, which had leaves and no fruit. It is said, that “the children of the kingdom shall be cast out into outer darkness.” Who were these—but those who were then the only people of God by profession—and yet these were cast out.

In Matthew’s gospel, you read of some who came and made boast of their profession to Christ, hoping that might save them. “Lord,” say they, “have we not prophesied in your name, cast out devils in your name, done many wonderful works in your name?” Now what says our Lord Christ to this? “Then I will profess unto them, I never knew you; depart from me!” Mark, here are those who prophesy in his name—and yet perish in his wrath! In his name cast out devils—and then are cast out themselves! In his name do many wonderful works—and yet perish as workers of iniquity. The profession of religion will no more keep a man from perishing—than calling a ship the Safe-guard, or the Good-speed, will keep it from sinking. As many go to heaven with the fear of hell in their hearts—so many go to hell with the name of Christ in their mouths.

Now then, if many may perish under a profession of godliness, then may a man be a high professor of religion—and yet be but almost a Christian.

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Keeping the Heart

Posted in Devotionals, Flavel, John on July 16, 2009 by witherblog

by John Flavel

“Keep your heart with all diligence;
for out of it are the issues of life.”
Proverbs 4:23

If all that has been said by way of inducement is not enough, I have ten MOTIVES for keeping the heart to offer you:

1. The studying, observing, and diligently keeping your own heart, will surprisingly help you to UNDERSTAND the deep mysteries of religion. An honest, well experienced heart is an excellent help to the head. Such a heart will serve for a commentary on a great part of the Scriptures. By means of such a heart you will have a better understanding of divine things than the most learned, but graceless man ever had, or can have. You will not only have a clearer—but a more interesting and profitable apprehension of them. A man may discourse orthodoxly and profoundly of the nature and effects of faith, the troubles and comforts of conscience, and the sweetness of communion with God—who has never felt the efficacy and sweet impression of these things upon his own soul. But how dark and dry are his notions, compared with those of an experienced Christian!

2. The study and observation of your own heart will powerfully secure you against the dangerous and infecting ERRORS of the times in which you live. What is the reason why so many professors have departed from the faith, giving heed to fables? Why have so many been led away by the error of the wicked? Why have those who have sown corrupt doctrines had such plentiful harvests among us—but because they have met with a race of professors who never knew what belongs to practical godliness, and the study and keeping of their hearts?

3. Your care and diligence in keeping your heart will prove one of the best evidences of your SINCERITY. I know no external act of religion, which truly distinguishes the sound from the unsound professor. It is astonishing how far hypocrites go in all external duties; how plausibly they can order the outward man, hiding all their indecencies from the observation of the world! But they take no heed to their hearts. They are not in secret what they appear to be in public! And before this test no hypocrite can stand. They may, indeed, in a fit of terror, or on a death-bed, cry out of the wickedness of their hearts; but such extorted complaints are wholly of no regard. No credit, in law, is to be given to the testimony of one upon the rack, because it may be supposed that the extremity of his torture will make him say anything to get relief. But if self-jealousy, care and watchfulness are the daily workings and frames of your heart—you have great evidence of your sincerity.

4. How comfortable and how profitable would all ORDINANCES and duties be to you, if your heart was faithfully kept. What lively communion might you have with God every time you approach him, if your heart was in a right frame! You might then say with David, “My meditation of Him shall be sweet.” It is the indisposition of the heart which renders ordinances, and secret duties—so comfortless to some. They strive to raise their hearts to God, now pressing this argument upon them, then that, to quicken and affect them. Yet they often get nearly through the exercise before their hearts begins to be interested in it; and some times they go away no better than they came! But the Christian whose heart is prepared by being constantly kept, enters immediately end heartily into his duties; he outstrips his sluggish neighbor, gets the first sight of Christ in a sermon; the first love-token from Christ in an ordinance; the first communication of grace and love in secret prayer. Now if there is anything valuable and comfortable in ordinances and private duties—look to your heart and keep it, I beseech you.

5. An acquaintance with your own heart will furnish you a fountain of matter in PRAYER. The man who is diligent in heart-work, will lie richly supplied with matter in his addresses to God. He will not be confused for lack of thoughts; his tongue will not falter for lack of expressions.

6. The most desirable thing in the world, that is, the REVIVAL of religion among a people, may be effected by means of what I am urging upon you. O that I might see the time when professors shall not walk in a vain show; when they shall please themselves no more with a name to live, while they are spiritually dead; when they shall be no more a company of frothy, vain people; but when holiness shall shine in their lives, and awe the world, and command respect from all who are around them; when they shall warm the heart of those who come near them, and cause it to be said, “God is truly among these men!” And may such a time be expected? Until heart-work becomes the business of professors, I have no hope of seeing a thing so blessed! Does it not grieve you to see how religion is condemned and trampled under foot, and the professors of it ridiculed and scorned in the world? Professors, would you recover your credit? Would you obtain an honorable testimony in the consciences of your very enemies? Then keep your hearts!

7. By diligence in keeping our hearts we should prevent the occasions of fatal scandals and STUMBLING-BLOCKS to the world. Woe to the world because of stumbling blocks!

8. Keep your heart faithfully, and you will be PREPARED for any situation or service to which you may be called. This, and this alone, call properly fit you for usefulness in any station; but with this you can endure prosperity or adversity; you can deny yourself, and turn your hand to any work. Thus Paul turned every circumstance to good account, and made himself so eminently useful. When he preached to others, he provided against being cast away himself—because he kept his heart! Everything in which he excelled seems to have had a close connection with his diligence in keeping his heart.

9. If the people of God would diligently keep their hearts, their COMMUNION with each other would be unspeakably more inviting and profitable. Then “how goodly would be your tents, O Jacob, and your tabernacles, O Israel!” It is the fellowship which the people of God have with the Father and with the Son—which kindles the desires of others to have communion with them! I tell you, that if saints would be persuaded to spend more time and take more pains about their hearts, there would soon be such a divine excellence in their lives, that others would account it a great privilege to be with or near them.

It is the pride, passion and earthliness of our hearts—which has spoiled Christian fellowship. Why is it that when Christians meet they are often jarring and contending—but because their passions are unmortified? Whence come their uncharitable censures of their brethren—but from their ignorance of themselves? Why are they so rigid and unfeeling toward those who have fallen—but because they do not feel their own weakness and liability to temptation? Why is their discourse so light and unprofitable when they meet—but because their hearts are earthly and vain? But now, if Christians would study their hearts more and keep them better, the beauty and glory of communion would be restored. They would divide no more, contend no more, censure rashly no more. They will feel right one toward another—when each is daily humbled under a sense of the evil of his own heart!

10. Lastly—Keep your heart, and then the COMFORTS of the Spirit and the influence of all ordinances will be more fixed and lasting than they now are. Do the consolations of God seem small to you? Ah, you have reason to be ashamed that the ordinances of God, as to their quickening and comforting effects, should make so light and transient an impression on your heart!

Now, reader, consider well these special benefits of keeping the heart which I have mentioned. Examine their importance. Are they small matters? Is it a small matter to have your understanding assisted? Is it a small matter to have your endangered soul rendered safe? Is it a small matter to have your sincerity proved? Is it a small matter to have your communion with God sweetened? Is it a small matter to have your heart filled with matter for prayer? Is it a small thing to have the power of godliness? Is it a small matter to have fatal scandals removed? Is it a small matter to obtain a great fitness to serve Christ? Is it a small matter to have the communion of saints restored to its primitive glory? Is it a small matter to have the influence of ordinances abiding in the souls of saints? If these are no common blessings, no ordinary benefits, then surely it is a great and indispensable duty to keep the heart with all diligence.

And now are you inclined to undertake the business of keeping your heart? Are you resolved upon it? I charge you, then, to engage in it earnestly! Away with every cowardly feeling, and make up your mind to encounter difficulties. Draw your armor from the word of God. Let the word of Christ dwell in you richly, in its commands, its promises, its threatenings Let the word of Christ be fixed in your understanding, your memory, your conscience, your affections. You must learn to wield the sword of the Spirit (which is the word of God) familiarly, if you would defend your heart and conquer your enemies. You must call yourself frequently to an account. Examine yourself as in the presence of the all seeing God. Bring your conscience, as it were, to the bar of judgment. Beware how you plunge yourself into a multiplicity of worldly business—how you practice upon the maxims of the world—and how you venture to indulge your depraved propensities. You must exercise the utmost vigilance to discover and check the first symptoms of departure from God, the least decline of spirituality, or the least indisposition to private meditation, and holy conversation and fellowship with others. These things you must undertake, in the strength of Christ, with invincible resolution at the outset.

And if you thus engage in this great work, be assured you shall not spend your strength for nothing! Comforts which you never felt or thought of, will flow in upon you from every side. The diligent prosecution of this work will constantly afford you the most powerful excitements to vigilance and ardor in the life of faith, while it increases our strength and wears out your enemies. And when you have kept your heart with all diligence a little while—when you have fought the battles of this spiritual warfare, gained the ascendancy over the corruptions within, and vanquished the enemies without—then God will open the gate of heaven to you, and give you the portion which is promised to those who overcome! Awake then, this moment; get the world under your felt, pant not for the things which a man may have, and eternally lose his soul! Bless God that you may have his service here, and the glory hereafter which he appoints to his chosen.

“Now may the God of peace, who brought up from the dead our Lord Jesus—the great Shepherd of the sheep—with the blood of the everlasting covenant, equip you with all that is good to do His will, working in us what is pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen. Brothers, I urge you to receive this word of exhortation, for I have written to you in few words.” Hebrews 13:20-22

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If Calvinism is true, why evangelize?

Posted in Calvinism, Video on July 12, 2009 by witherblog

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Remember Lot’s Wife

Posted in Devotionals, Ryle, J.C. on July 12, 2009 by witherblog
Remember Lot’s Wife, by J. C. Ryle (1816-1900)

There are few warnings in Scripture more solemn than this. The Lord Jesus Christ says to us, “Remember Lot’s wife.”

Lot’s wife was a professor of religion: her husband was a “righteous man” (II Peter 2:8). She left Sodom with him on the day when Sodom was destroyed; she looked back towards the city from behind her husband, against God’s express command; she was struck dead at once, and turned into a pillar of salt. And the Lord Jesus Christ holds her up as a beacon to His church: He says, “Remember Lot’s wife.”

It is a solemn warning, when we think of the person Jesus names. He does not bid us remember Abraham, or Isaac, or Jacob, or Sarah, or Hannah, or Ruth. No: He singles out one whose soul was lost for ever. He cries to us, “Remember Lot’s wife.”

It is a solemn warning, when we consider the subject Jesus is upon. He is speaking of His own second coming to judge the world: He is describing the awful state of unreadiness in which many will be found. The last days are on His mind, when He says, “Remember Lot’s wife.”

It is a solemn warning, when we think of the Person who gives it. The Lord Jesus is full of love, mercy, and compassion: He is One who will not break the bruised reed nor quench the smoking flax He could weep over unbelieving Jerusalem, and pray for the men that crucified Him; yet even He thinks it good to give this solemn warning and remind us of lost souls. Even He says, “Remember Lot’s wife.”

It is a solemn warning, when we think of the persons to whom it was first given. The Lord Jesus was speaking to His disciples: He was not addressing the Scribes and Pharisees who hated him, but Peter, James, and John, and many others who loved Him: yet even to them He thinks good to address a caution. Even to them He says, “Remember Lot’s wife.”

It is a solemn warning, when we consider the manner in which it was given. He does not merely say, “Beware of following-take heed of imitating-do not be like Lot’s wife.” He uses a different word: He says, “Remember” He speaks as if we were all in danger of forgetting the subject; He stirs up our lazy memories; He bids us keep the case before our minds. He cries, “Remember Lot’s wife.”

I will speak of the religious privileges which Lot’s wife enjoyed.

In the days of Abraham and Lot, true saving religion was scarce upon earth; there were no Bibles, no ministers, no churches, no tracts, no missionaries. The knowledge of God was confined to a few favoured families; the greater part of the inhabitants of the world were living in darkness, ignorance, superstition, and sin. Not one in a hundred perhaps had such good example, such spiritual society, such clear knowledge, such plain warnings as Lot’s wife. Compared with millions of her fellow-creatures in her time, Lot’s wife was a favoured woman.

She had a godly man for her husband: she had Abraham, the father of the faithful for her uncle by marriage. The faith, the knowledge, and the prayers of these two righteous men could have been no secret to her. It is impossible that she could have dwelt in tents with them for any length of time, without knowing whose they were and whom they served. Religion with them was no formal business; it was the ruling principle of their lives and the mainspring of their actions. All this Lot’s wife must have seen and known. This was no small privilege.

When Abraham first received the promises, it is probable Lot’s wife was there. when he built his tent between Hai and Bethel, it is probable she was there…when the angels came to Sodom and warned her husband to flee, she saw them; when they took them by the hand and led them out of the city, she was one of those whom they helped to escape. Once more, I say, these were no small privileges.

Yet what good effect had all these privileges on the heart of Lot’s wife? None at all. Notwithstanding all her opportunities and means of grace-not-withstanding all her special warnings and messages from heaven-she lived and died graceless, godless, impenitent, and unbelieving. The eyes of her understanding were never opened; her conscience was never really aroused and quickened; her will was never really brought into a state of obedience to God; her affections were never really set on things above. The form of religion which she had was kept up for fashion’s sake and not from feeling: it was a cloak worn for the sake of pleasing her company, but not from any sense of its value. She did as others around her in Lot’s house: she conformed to her husband’s ways: she made no opposition to his religion: she allowed herself to be passively towed along in his wake: but all this time her heart was wrong in the sight of God. The world was in her heart, and her heart was in the world. In this state she lived, and in this state she died.

In all this there is much to be learned: I see a lesson here which is of the greatest importance in the present day. You live in times when there are many persons just like Lot’s wife: Come and hear the lesson which her case is meant to teach.

Learn, then, that the mere possession of religious privileges will save no one’s soul. You may have spiritual advantages of every description; you may live in the full sunshine of the richest opportunities and means of grace; you may enjoy the best of preaching and the choicest instruction; you may dwell in the midst of light, knowledge, holiness, and good company. All this may be, and yet you yourself may remain unconverted, and at last be lost for ever.

I dare say this doctrine sounds hard to some readers. I know that many fancy they want nothing but religious privileges in order to become decided Christians. They are not what they ought to be at present, they allow; but their position is so hard, they plead, and their difficulties are so many. Give them a godly husband, or a godly wife-give them godly companions, or a godly master-give them the preaching of the gospel-give them privileges, and then they would walk with God.

It is all a mistake. It is an entire delusion. It requires something more than privileges to save souls. Joab was David’s captain; Gehazi was Elisha’s servant; Demas was Paul’s companion; Judas Iscariot was Christ’s disciple; and Lot had a worldly, unbelieving wife. These all died in their sins. They went down to the pit in spite of knowledge, warnings, and opportunities; and they all teach us that it is not privileges alone that men need. They need the grace of the Holy Ghost.

Let us value our religious privileges, but let us not rest entirely upon them. Let us desire to have the benefit of them in all our movements in life, but let us not put them in the place of Christ. Let us use them thankfully, if God gives them to us, but let us take care they produce some fruit in our heart and life. If they do not do good, they often do positive harm; they sear the conscience, they increase responsibility, they aggravate condemnation. The same fire which melts the wax hardens the clay; the same sun which makes the living tree grow, dries up the dead tree, and prepares it for burning. Nothing so hardens the heart of man as a barren familiarity with sacred things. Once more I say, it is not privileges alone which make people Christians, but the grace of the Holy Ghost Without that no man will ever be saved.

I ask those who attend a sound ministry in the present day to mark well what I am saying. You go to Mr. A’s, or Mr. B’s church: you think him an excellent preacher; you delight in his sermons; you cannot hear anyone else with the same comfort; you have learned many things since you attended his ministry; you consider it a privilege to be one of his hearers! All this is very good. It is a privilege. I should be thankful if ministers like yours were multiplied a thousandfold. But, after all, what have you got in your heart? Have you yet received the Holy Ghost? if not, you are no better than Lot’s wife.

I ask the children of religious parents to mark well what I am saying. It is the highest privilege to be the child of a godly father and mother, and to be brought up in the midst of many prayers. It is a blessed thing indeed to be taught the gospel from our earliest in-fancy, and to hear of sin, and Jesus, and the Holy Spirit, and holiness, and heaven, from the first moment we can remember anything. But, O, take heed that you do not remain barren and unfruitful in the sunshine of all these privileges: beware lest your hearts remain hard, impenitent, and worldly, not-withstanding the many advantages you enjoy. You cannot enter the kingdom of God on the credit of your parents’ religion. You must eat the bread of life for yourself, and have the witness of the Spirit in your own heart. You must have repentance of your own, faith of your own, and sanctification of your own. If not’ you are no better than Lot’s wife.

I pray God that all professing Christians in these days may lay these things to heart. May we never forget that privileges alone cannot save us. Light and knowledge, and faithful preaching, and abundant means of grace, and the company of holy people are all great blessings and advantages. Happy are they that have them! But after all, there is one thing without which privileges are useless: that one thing is the grace of the Holy Ghost. Lot’s wife had many privileges; but Lot’s wife had not grace.

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