Promises by Martin Luther

Promises

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If God promises something, then faith must fight a long and bitter fight, for reason or the flesh judges that God’s promises are impossible. Therefore faith must battle against reason and its doubts. The Devil, too, approaches us with promises, and indeed such as seem very plausible. It certainly requires at times a keen mind rightly to distinguish between God’s true and the Devil’s false promises. The promises of the Devil are seemingly very pleasant and acceptable. Faith is something that is busy, powerful and creative, though properly speaking, it is essentially an enduring than a doing. It changes the mind and heart. While reason holds to what is present, faith apprehends the things that are not seen. Contrary to reason, faith regards the invisible things as already materialized. This explains why faith, unlike hearing is not found in many, for only few believe, while the great majority cling to the things that are present and can be felt and handled rather than to the Word.

This, then, is the mark of the true divine promises, that they are contrary to reason so that it refuses to believe them. The promises of the Devil, on the contrary, are in full agreement with reason and are readily and uncritically accepted. God’s promises which are true and faithful, lead to the cross, and by the cross to His eternal blessing. Therefore reason is offended at them in two ways. It regards as nothing what is invisible and far away in the future, and it detests the cross as a calamity that is everlasting and without end. That is the reason why despite the riches of the divine promises, few believe them. These are such whose hearts are led by the Holy Spirit so that, as Abraham, they defy all foes and cling to the Word of God who calls them.

Before Abraham came to Canaan he was blessed in many ways, but in the land of promise, he, despite his strong faith was forced to go into another country to escape the fury of the famine. God does this purposely to try the faith of His saints. However after a short time, He restores to them not only earthly prosperity, as Abraham became very wealthy, but He also gives them a greater faith and a deeper experience of His divine grace and mercy. For this reason Paul says in Romans 5:3 that though God’s saints sigh under their cross, yet they glory in their tribulations when they discover how wonderfully God directs their life.

God thus proves Himself the Protector of all that put their trust in Him. He tries their faith by chastisements, but never forsakes them. Finally, He gloriously delivers them and at the same time benefits others with them.

by Martin Luther

Meet me in heaven – Charles Spurgeon

MY READER has not followed me step by step as he has read my pages, I am truly sorry. Book-reading is of small value unless the truths which pass before the mind are grasped, appropriated, and carried out to their practical issues. It is as if one saw plenty of food in a shop and yet remained hungry, for want of personally eating some. It is all in vain, dear reader, that you and I have met, unless you have actually laid hold upon Christ Jesus, my Lord. On my part there was a distinct desire to benefit you, and I have done my best to that end. It pains me that I have not been able to do you good, for I have longed to win that privilege. I was thinking of you when I wrote this page, and I laid down my pen and solemnly bowed my knee in prayer for everyone who should read it. It is my firm conviction that great numbers of readers will get a blessing, even though you refuse to be of the number. But why should you refuse? If you do not desire the choice blessing which I would have brought to you, at least do me the justice to admit that the blame of your final doom will not lie at my door. When we two meet before the great white throne you will not be able to charge me with having idly used the attention which you were pleased to give me while you were reading my little book. God knoweth I wrote each line for your eternal good. I now in spirit take you by the hand. I give you a firm grip. Do you feel my brotherly grasp? The tears are in my eyes as I look at you and say, Why will you die? Will you not give your soul a thought? Will you perish through sheer carelessness? Oh, do not so; but weigh these solemn matters, and make sure work for eternity! Do not refuse Jesus, His love, His blood, His salvation. Why should you do so? Can you do it?

I beseech you, Do not turn away from your Redeemer!sunrise-with-man-760278-print

If, on the other hand, my prayers are heard, and you, my reader, have been led to trust the Lord Jesus and receive from Him salvation by grace, then keep you ever to this doctrine, and this way of living. Let Jesus be your all in all, and let free grace be the one line in which you live and move. There is no life like that of one who lives in the favor of God. To receive all as a free gift preserves the mind from self-righteous pride, and from self-accusing despair. It makes the heart grow warm with grateful love, and thus it creates a feeling in the soul which is infinitely more acceptable to God than anything that can possibly come of slavish fear. Those who hope to be saved by trying to do their best know nothing of that glowing fervor, that hallowed warmth, that devout joy in God, which come with salvation freely given according to the grace of God. The slavish spirit of self- salvation is no match for the joyous spirit of adoption. There is more real virtue in the least emotion of faith than in all the tuggings of legal bond-slaves, or all the weary machinery of devotees who would climb to Heaven by rounds of ceremonies. Faith is spiritual, and God who is a spirit delights in it for that reason. Years of prayer-saying, and church-going, or chapel- going, and ceremonies, and performances, may only be an abomination in the sight of Jehovah; but a glance from the eye of true faith is spiritual and it is therefore dear to Him. “The Father seeketh such to worship him.” Look you first to the inner man, and to the spiritual, and the rest will then follow in due course.
If you are saved yourself, be on the watch for the souls of others. Your own heart will not prosper unless it is filled with intense concern to bless your fellow men. The life of your soul lies in faith; its health lies in love. He who does not pine to lead others to Jesus has never been under the spell of love himself. Get to the work of the Lord–the work of love. Begin at home. Visit next your neighbors. Enlighten the village or the street in which you live. Scatter the word of the Lord wherever your hand can reach.
heavenReader, meet me in heaven! Do not go down to hell. There is no coming back again from that abode of misery. Why do you wish to enter the way of death when Heaven’s gate is open before you? Do not refuse the free pardon, the full salvation which Jesus grants to all who trust Him. Do not hesitate and delay. You have had enough of resolving, come to action. Believe in Jesus now, with full and immediate decision. Take with you words and come unto your Lord this day, even this day. Remember, O soul, it may be

        now or never

        with you. Let it be now; it would be horrible that it should be never.
Again I charge you,
Meet me in heaven.

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Meet me in heaven – by Charles Spurgeon from All of Grace

THE GIFT OF CHRIST IS THE HIGHEST MANIFESTATION OF GOD’S LOVE

The following excerpt is taken from The Fountain of Life, a book by the Puritan John Flavel 

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How this gift of Christ was the highest, and fullest manifestation of the love of God, that ever the world saw: and this will be evidenced by the following particulars:

(1.) If you consider how near and dear Jesus Christ was to the Father; he was his Son, “his only Son,” says the text; the Son of his love, the darling of his Soul: His other Self, yes, one with himself; the express image of his person; the brightness of his Father’s Glory: In parting with him, he parted with his own heart, with his very affections, as I may say. “Yet to us a Son is given,” Isa. 9:6, and such a Son as he calls “his dear Son,” Col. 1:13. A late writer tells us, that he has been informed, that in the famine in Germany, a poor family being ready to perish with famine, the husband made a motion to the wife, to sell one of the children for bread, to relieve themselves and the rest: The wife at last consents it should be so; but then they began to think which of the four should be sold; and when the eldest was named, they both refused to part with that, being their first born, and the beginning of their strength. Well, then they came to the second, but could not yield that he should be sold, being the very picture and lively image of his father. The third was named, but that also was a child that best resembled the mother. And when the youngest was thought on, that was the Benjamin, the child of their old age; and so were content rather to perish altogether in the famine, than to part with a child for relief. And you know how tenderly Jacob took it, when his Joseph and Benjamin were rent from him. What is a child, but a piece of the parent enrapt up in another skin? And yet our dearest children are but as strangers to us, in comparison of the unspeakable dearness that was between the Father and Christ. Now, that he should ever be content to part with a Son, and such an only One, is such a manifestation of love, as will be admired to all eternity. And then,

(2.) Let it be considered, To what he gave him, even to death, and that of the cross; to be made a curse for us; to be the scorn and contempt of men; to the most unparalleled sufferings that ever were inflicted or borne by any. It melts our affections, it breaks our heart, to behold our children striving in the pangs of death: but the Lord beheld his Son struggling under agonies that never any felt before him. He saw him falling to the ground, groveling in the dust, sweating blood, and amidst those agonies turning himself to his Father, and, with a heart rending cry, beseeching him, “Father, if it be possible, let this cup pass,” Luke 22:42. To wrath, to the wrath, of an infinite God without mixture; to the very torments of hell was Christ delivered, and that by the hand of his own Father. Sure then that love must needs want a name, which made the Father of mercies deliver his only Son to such miseries for us.

(3.) It is a special consideration to enhance the love of God in giving Christ, that in giving him he gave the richest jewel in his cabinet; a mercy of the greatest worth, and most inestimable value, Heaven itself is not so valuable and precious as Christ is: He is the better half of heaven; and so the saints account him, Psalm. 73:25, “Whom have I in heaven but you?” Ten thousand thousand worlds, says one, as many worlds as angels can number, and then as a new world of angels can multiply, would not all be the bulk of a balance, to weigh Christ’s excellency, love, and sweetness. O what a fair One! what an only One! what an excellent, lovely, ravishing One, is Christ! Put the beauty of ten thousand paradises, like the garden of Eden, into one; put all trees, all flowers, all smells, all colors, all tastes, all joys, all sweetness, all loveliness in one; O what a fair and excellent thing would that be? And yet it should be less to that fair and dearest well-beloved Christ, than one drop of rain to the whole seas, rivers, lakes, and fountains of ten thousand earths. Christ is heaven’s wonder, and earths wonder.

Now, for God to bestow the mercy of mercies, the most precious thing in heaven or earth, upon poor sinners; and, as great, as lovely, as excellent as his Son was, yet not to account him too good to bestow upon us, what manner of love is this!

(4.) Once more, let it be considered on whom the Lord bestowed his Son: upon angels? No, but upon men. Upon man his friend? No, but upon his enemies. This is love; and on this consideration the apostle lays a mighty weight, in Rom. 5:8, 9, 10. “But God (says he) commends his love towards us, in that while we were yet sinners, Christ died for us, – When we were enemies, we were reconciled to God by the death of his Son.” Who would part with a son for the sake of his dearest friends? but God gave him to, and delivered him for enemies: O love unspeakable!

(5.) Lastly, Let us consider how freely this gift came from him: It was not wrested out of his hand by our importunity; for we as little desired as deserved it: It was surprising, preventing, eternal love, that delivered him to us: “Not that we loved him, but he first loved us,” 1 John 4:19. Thus as when you weigh a thing, you cast in weight after weight, until the scales break; so does God, one consideration upon another, to overcome our hearts, and make us admiringly to cry, what manner of love is this! And thus I have showed you what God’s giving of Christ is, and what matchless love is manifested in that incomparable gift.

JOHN FLAVEL

Horatius Bonar – Religion Without the Holy Spirit

“They that were foolish took their lamps, and took no oil with them” Matthew 25.3

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This parable has many sides and aspects. It is prophetical; it is also practical. It suits all ages, but especially the last days. It suits the world, but specially the church of God; “if the righteous scarcely be saved, where shall the ungodly and the sinner appear.” It is searching and sifting; it is also quickening and comforting. It suits us well in these days of profession and fashionable religion and religiousness.

It divides the church into two classes,—the wise and the foolish wise in God’s sight, not man’s; foolish in God’s sight, not man’s. Thus it is not a parable for the heathen, as if they only were foolish; nor for the profligate, as if they only were foolish; nor for the infidels, as if they only were foolish. But for the church. It comes in to the inner circle of Christian profession, and sifts it, divides it. Let it sift us and test us. Better to be weighed and found wanting now than hereafter. Better to be undeceived now than when it is too late. Let us notice,

I. The points of likeness between the two classes. (1.) They get the same name, virgins; (2.) they wear the same dress; (3.) they are on the same errand; (4.) they have both lamps; (5.) they have both vessels; (6.) they both slumber and sleep. They have thus many features in common. Man could not discern the difference, at least for the time. The peril of mere externalism is that which our Lord points out here. No doubt there must be externalism. Religion must have an outside as well as an inside. The lamp must not only have oil, but it must burn: the external must indicate the internal. And we may say that our Lord intimated the necessity of a thorough consistency and completeness in the outward religious life of a man, so that as a fair external is no excuse for internal unsoundness or incompleteness, so a sound internal is no excuse for an inconsistent life. Our Lord, then, here depicts, (1.) a complete externalism; (2.) a beautiful externalism; (3.) a deceptive externalism; (4.) a prolonged externalism; (5.) an unavailing externalism. Up to a certain point in a man’s life, or character, or religion, externalism may avail; but beyond that it gives way; it breaks down; it exhibits its unprofitableness. This externalism may not always be hypocrisy, but it is imitation. It is not the flower in its natural color and growth, but painted, artificial. Let us watch against an artificial life, and an artificial religion. What does it profit now? what will it profit in the day of wrath? The name, the dress, the lamp, the outward show, will all go for nothing in that day of universal discovery and detection.

II. The points of unlikeness. Though in most respects they were all alike, yet there was a difference. It was within; it was imperceptible from without; it could only be discovered when the bridegroom came. Up till then all were completely similar. Only then the want came out in the foolish. There was it seen who were wise, and who were foolish. That day is the day of certain and unerring detection. It is the day of weighing in the balances! It is the separation of the false from the true.

The difference was confined to a single point, the lack of oil. Some have supposed that the foolish took oil in their lamps, but not in their vessels. It appears, however, that they did neither. The lamps were not required to be lighted till the bridegroom came; and so the oil was not poured in, nor the wick inserted till then. For it was at midnight that the cry was made, and then all the virgins arose and trimmed their lamps, that is, supplied them with the wick and oil, and lighted them. Then it was that the foolish discovered (1) their need of oil; (2) their lack of it. Then they went to the wise to beg for a supply; then they (being wisely refused) went to buy, and returned too late. There was “oil in the dwelling of the wise ” (Proverbs 21:20), but the foolish were without it.

The oil is the Holy Spirit. To oil He is likened throughout all Scripture, though in some places to fire, and to water, and to wind or air. There is the oil of consecration (Exodus 30:25); of daily food (1 Kings 17:12); of fragrance (Esther 2:12); of joy (Psalm 47, Isaiah 61:3); of healing (Luke 10:34); of light (Zechariah 4:12). The Holy Spirit is all these. But it is as the light-giving oil that He is specially spoken of here; and the lack of Him as such makes the difference between the foolish and the wise. “Having not the Spirit” (Jude 19).

Thus a man may be very like a Christian, and yet not be one. He may come very near the kingdom, and yet not enter in. He may have all the outward features of a Christian, and yet be lacking in the main one. He may have the complete dress of the saint, and yet not be one. He may have a good life, a sound creed, a strict profession; he may be one who says and does many things excellent; he may be a subscriber to all the religious societies in the land, a member of all their committees, or a speaker at all their meetings, and supporter of all their plans; he may profess to be looking for Christ’s coming, and going forth to meet the bridegroom, yet not necessarily a Christian! He may lack the oil, the Holy Spirit.

A religion without the Holy Ghost profiteth nothing. There is the religion of the intellect, of the sense, of the fancy, of the flesh, of the creed, of the liturgy, of the catechism, of nature, of poetry, of sentiment, of mysticism, of humanity. But what are these without the Spirit? Christianity without Christ, what would that be? Worship without God, what would that be? So religion without the Holy Spirit, what would that be?

Yet is there not much of this among us? Is there not much of dry formalism, lifeless doctrine, sapless routine? I do not call it hypocrisy; I simply call it unreal religion.

And what can unreal religion do for a man? Will it not prove irksome and vain? Will it make him happy and free, or liberal, or zealous, or holy? No. It can do none of these things. It is bondage, and darkness, and weariness.

Yet here is the Holy Spirit in the hands of Christ for you. Go to them that sell, and buy for your selves. Not to men, or churches, or creeds, or ministers, but to Christ. Go to Him. He is exalted to give it; and He will. Apply to Him ere it be too late.

Horatius Bonar (1808 – 1889)

THE GLORY OF GOD – John MacDuff

THE GLORY OF GOD

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“Before the mountains were born or You brought forth the earth and the world, even from everlasting to everlasting, you are God!” — Psalm 90:2

O My Soul! Seek to fill yourself with thoughts of the Almighty. Lose yourself in the impenetrable tracts of His Glory!

“Can you by searching find out God?” Can the insect fathom the ocean, or the worm scale the skies? Can the finite comprehend the Infinite? Can the mortal grasp Immortality? We can do no more than stand on the brink of the shoreless sea, and cry, “Oh the depth!”

“From everlasting!” — shrouded in the great and amazing mystery of eternity! Before one star revolved in its sphere — before one angel moved his wing — God was! His own infinite presence filling all space. All time, to Him, is but as the heaving of a breath — the beat of a pulse — the twinkling of an eye!

The Eternity of bliss, which is the noblest heritage of the creature, is in its nature progressive. It admits of advance in degrees of happiness and glory. Not so the Eternity of the Great Creator; He was as perfect before the birth of time — as He will be when “time shall be no longer!” He was as infinitely glorious when He inhabited the solitudes of immensity alone — as He is now with the songs of angel and archangel sounding in His ear! But “who can show forth all His praise?” We can at best but lisp the alphabet of His glory. Moses, who saw more of God than most, makes it still his prayer, “I beseech You, show me Your glory!” Paul, who knew more of God than other men, prays still, “that I may know Him.” “Our safest eloquence concerning Him,” says Hooker, “is our silence, when we confess that His glory is inexplicable.”

And is this the Being to whom I can look up with sweetest confidence — and call “My Father”? Is it this Infinite One, whom “the Heaven of Heavens cannot contain,” I can call “My God”?

Believer, contemplate the medium through which it is you can see the glory of God, and yet live. “No man has seen God at any time, the only-begotten Son, who is in the bosom of the Father, He has revealed Him.” He who dwells in inaccessible light, comes forth from the pavilion of His glory in the person of “Immanuel, God with us.” In Christ, “the Image of the invisible God,” the creature — yes, sinners — can gaze unconsumed on the lusters of Deity! Be it yours to glorify Him. Seek thus to fulfill the great design of your being. Let all your words and ways, your actions and purposes, your crosses and losses, redound to His praise. The highest seraph can have no higher or nobler end than this — the glory of the God before whom he casts his crown.

But He has a claim on you, which He has not on the unredeemed angels. “He gave Himself for you!” This mightiest of all boons which Omnipotence could give, is the guarantee for the bestowment of all lesser necessary blessings, and for the withholding of all unnecessary trials. While you are called to behold “His glory, the glory as of the only-begotten of the Father,” remember its characteristic; it is not a glory to appall you by its splendors — but to win and captivate you by its beauties — it is “full of grace and truth.” He is your God in covenant. “Underneath are the everlasting arms.” You may compose yourself on your nightly pillow, with the sweet pledge of security, and say,

“I will both lie down and sleep in peace, for You alone, O Lord, make me live in safety!” — Psalm 4:8

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John MacDuff – THE NIGHT WATCHES

THE ONLY WAY TO GOD By J.C. Ryle

THE ONLY WAY TO GOD.

JOHN XIV. 4—11.

“And whither I go ye know, and the way ye know.

“Thomas saith unto Him, Lord, we know not whither Thou goest; and how can we know the way?

“Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by Me.

“If ye had known Me, ye should have known my Father also: and from henceforth ye know Him, and have seen Him.

“Philip saith unto Him, Lord, shew us the Father, and it stifficeth us.

“Jesus saith unto him, Have I been so long time with you, and yet hast thou not known Me, Philip? he that hath seen Me liath seen the Father; and how sayest thou then, Shew us the Father?

“Believest thou not that I am in the Father, and the Father in Me? the words that I speak unto you I speak not of myself: but the Father thatdwelleth in Me, He doeth the works.

“Believe Me that I am in the Father, and the Father in Me: or else believe Me for the very works’ sake.”

We should mark, in these verses, what glorious names the Lord Jesus gives to Himself. He says, “I am the way, the truth, and the life.” The fulness of these precious words can probably never be taken in by man. He that attempts to unfold them does little more than scratch the surface of a rich soil.

Christ is “the way,“—the way to heaven and peace with God. He is not only the guide, and teacher, and lawgiver, like Moses; He is Himself the door, the ladder, and the road, through whom we must draw near to God. He has opened the way to the tree of life, which was closed when Adam and Eve fell, by the satisfaction He made for us on the cross. Through His blood we may draw near with boldness, and have access with confidence into God’s presence. (Ephes. iii. 12.)

Christ is “the truth,“—the whole substance of true religion which the mind of man requires. Without Him the wisest heathen groped in gross darkness, and knew nothing rightly about God. Before He came even the Jews saw “through a glass darkly,” and discerned nothing distinctly under the types, figures, and ceremonies of the Mosaic law. Christ is the whole truth, and meets and satisfies every desire of the human mind.

Christ is “the life,“—the sinner’s title to eternal life and pardon, the believer’s root of spiritual life and holiness, the surety of the Christian’s resurrection life. He that believeth on Christ hath everlasting life. He that abideth in Him, as the branch abides in the vine, shall bring forth much fruit. He that believeth on Him, though he were dead, yet shall he live. The root of all life, for soul and for body, is Christ.

For ever let us grasp and hold fast these truths. To use Christ daily as the way,—to believe Christ daily as the truth,—to live on Christ daily as the life,—this is to be a well-informed, a thoroughly furnished, and an established Christian.

We should mark, again, in these verses, how expressly the Lord Jesus shuts out all ways’of salvation but Himself. “No man,” He declares, “No mancometh unto the Father but by Me.”

It avails nothing that a man is clever, learned, highly gifted, amiable, charitable, kind-hearted, and zealous about some sort of religion. All this will not save his soul, if he does not draw near to God by Christ’s atonement, and make use of God’s own Son as his Mediator and Saviour. God isso holy that all men are guilty and debtors in His sight. Sin is so sinful that no mortal man can make satisfaction for it. There must be a mediator, aransom-payer, a redeemer, between ourselves and God, or else we can never be saved.

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There is only one door, one bridge, one ladder, between earth and heaven,—the crucified Son of God. Whosoever will enter in by that door may be saved; but to him who refuses to use that door the Bible holds out no hope at all. “Without shedding of blood there is no remission.” (Heb. ix. 22.)

Let us beware, if we love life, of supposing that mere earnestness will take a man to heaven, though he know nothing of Christ. The idea is a deadly and ruinous error. Sincerity will never wipe away our sins. It is not true that every man will be saved by his own religion, no matter what he believes, provided he is diligent and sincere. We must not pretend to be wiser than God. Christ has said, and Christ will stand to it, “No man cometh unto the Father but by Me.”

Short expository readings on the Gospel of John

By John Charles Ryle (bishop. of Liverpool)

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The Lord is on my side Octavius Winslow

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The Lord is on my side; I will not fear: what can man do unto me?” Psalm 118:6

God must be on the side of His people, since He has, in an everlasting covenant, made Himself over to be their God. In an especial manner, and in the highest degree, He is the God of His people. In the most comprehensive meaning of the words, He is for us. His love is for us—His perfections are for us—His covenant is for us—His government, extending over all the world, and His power over all flesh, is for us. There is nothing in God, nothing in His dealings, nothing in His providences, but what is on the side of His people. Enshrined in His heart, engraved on His hand, kept as the apple of His eye, God forms a mighty bulwark for His church. “As the mountains are round about Jerusalem, so the Lord is round about His people from henceforth even forever.” In Christ Jesus, holiness, justice, and truth, unite with mercy, grace, and love, in weaving an invincible shield around each believer. There is not a purpose of His mind, nor a feeling of His heart, nor an event of His providence, nor an act of His government, that is not pledged to the happiness, the security, the well-being of His people. What Joshua said to the children of Israel, trembling to encounter the giants of Anak, may be truly said to every believer in view of his foes, “The Lord is with us, fear them not.”

Not the Father only, but the Son of God, is also on our side. Has He not amply proved it? Who, when there was no eye to pity, and no arm to save, undertook our cause, and embarked all His grace and glory in our salvation? Who slew our great Goliath, and rescued us from Pharaoh, discharged our debt, and released us from prison? Who extinguished the fires of our hell, and kindled the glories of our heaven? Who did all this by the sacrifice of Himself? Oh, it was Jesus! Need we further proof that He is for us? Who appears on our behalf within the veil? Who sits for us as a priest upon His throne? Whose blood, first shed on Calvary, now sprinkles the mercy-seat? Who pleads, and argues, and intercedes, and prays for us in the high court of heaven? Whose human sympathy flows down in one continuous stream from that abode of glory, blending with our every trial, and suffering, and sorrow? Who is ever near to thwart our foes, and to pluck our feet from the snare of the fowler? Oh, it is Christ! And there is not a moment of time, nor a circumstance of life, in which He does not show Himself strong in behalf of His people.

And so of the Holy Spirit. Who quickened us when we were dead in trespasses and in sins? Who taught us when we were ignorant, enlightened us when we were dark, comforted us when we were distressed; and when wounded and bleeding, and ready to die, led us, all oppressed with guilt and sorrow as we were, to Jesus? Who inspired the first pulsation of life, and lighted the first spark of love; who created the first ray of hope in our soul, and dried the first tear of godly grief from our eye? Oh, it was the eternal Spirit, and He, too, is for us. Survey the record of your own history, dear reader. What a chequered life yours, perhaps, has been! How dotted the map of your journeyings, how many-colored the stones that have paved your path, how varied and blended the hues that compose the picture of your life! And yet, God constructed that map, God laid those stones, God pencilled and painted that picture. God went before you, God is with you, and God is for you. He was in the dark cloud that enshrouded all with gloom, and He was in the sunshine that gilded all with beauty. “I will sing of mercy and of judgment; unto You, O Lord, will I sing.” Who has carried forward the work of grace in our souls—checking our feet, restoring our wanderings, holding up our goings, raising us when we had fallen, and establishing our feet more firmly upon the rock? Who has befriended us when men rose up against us? Who has healed all our diseases, and has filled our mouths with good things, so that our youth has been renewed like the eagle’s? It was the Lord who was on our side, and not one good thing of all that He has promised has failed.

Octavius Winslow