MOSES, the eminent prophet of God, was sorrowful in spirit when he penned the ninetieth Psalm. He was deeply moved with the swiftness of the flight of time, the fading character of human life, and the wrath of God for sin as the potent cause of death. He beholds the power of God’s anger manifesting itself in the general and rapid mortality of the human race, and compares men in this connection to objects carried away before a mighty, irresistible flood of water, and then to the grass that quickly groweth up in the morning, but in the evening is cut down by the mower and withereth.
It is matter of special sorrow to the prophet that he sees the devastating progress of death among the people of God, and he regards this as a very sorrowful sign of the Lord’s displeasure. He recognises that the Lord has withdrawn in a large measure His gracious presence from His remaining servants, and he cries “Return, O Lord, how long? and let it repent thee concerning thy servants. O satisfy us early with thy mercy; that we may rejoice and be glad all our days. Make us glad according to the days wherein thou hast afflicted us and the years wherein we have seen evil.”
1. Moses’ earnest prayer for gladness
In the natural sphere of things there is a lawful and an unlawful gladness. There is a lawful joy which is felt in the contemplation of natural objects which God permits His creatures to take pleasure in. The observation of the scenes of nature, the fellowship of human society, the cultivation of knowledge, are all things that afford a legitimate pleasure to men. Undoubtedly an excessive attachment to any earthly object, however good, is sinful, but a well-regulated regard is both lawful and commendable. There is, however, a positively unlawful joy, derived from the pursuit of things forbidden of God. The apostle Paul speaks of “the pleasures of sin” which are but for a season. The happiness that is found in the service of sin is a wretched thing at best. Some kinds of poison are sweet, but they are none the less destructive. Again, in the spiritual sphere of things there is a false and a true gladness. The false joy, though it be in some sense in connection with divine things, is born of earth; it does not come from heaven nor lead to heaven; it is not a holy joy. It springs from superficial hopes that are not based upon God’s word in reality, though they may be in name, but upon the dreamy imaginations of a deceitful heart. Multitudes at the present day are being deceived with this kind of gladness to their eternal destruction, and it is something to be dreaded more than anything else in this world. To be the subject of “strong delusion” is to be under one of the most terrible of God’s judgments, all the more terrible that it is entirely unfelt as such.
There is, however, on the other hand, a true spiritual gladness which is an earnest of heaven in the soul of man, and it is this which the Psalmist prays so earnestly for. It is this pure and heavenly joy flowing from the contemplation of God and His works in the sphere of redemption that living souls in a healthy condition vehemently pant after, and are never satisfied without, in any age of the Church’s history.
It is very clear from God’s Word that it is not bare relief from trouble, however welcome the blessing, that is the ideal standard of spiritual happiness, but that intensity of pleasure which is designated joy or gladness. Witness the Psalmist David in the 51st Psalm: “Make me to hear joy and gladness. . . . Restore unto me the joy of thy salvation.” Again, in the 95th Psalm: “Let us make a joyful noise to the Rock of our Salvation;” and in the 97th: “Light is sown for the righteous and gladness for the upright in heart. Rejoice in the Lord, ye righteous; and give thanks at the remembrance of his holiness;” and in the 98th: “Make a joyful noise unto the Lord all the earth.” The Psalms contain many exhortations to the exercise of rejoicing in the Lord, and petitions after the attainment of it. The New Testament is still more pervaded with the atmosphere of gracious joy. Christ said to His disciples in His farewell discourse: “These words have I spoken unto you that my joy might remain in you, and that your joy might be full” (John xv. 11). The Apostle Paul, who, with the other inspired writers, had the mind of Christ, says, “The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost” (Rom. xiv. 17). Again, the apostle exhorts believers thus: “Finally, my brethren, rejoice in the Lord;” “Rejoice in the Lord alway; and again I say, Rejoice;” “Rejoice evermore.” We have also set before us the example of the early Christians, who ate their meat “with gladness and singleness of heart,” and who “walked in the fear of the Lord and the comfort of the Holy Ghost.” Now, all these things were written not for the benefit of the primitive Church merely, but for the advantage of the Church of God in all subsequent ages, and if we do not give them the place that belongs to them in our views of truth, and do not endeavour, by the grace of God, to realise them in practice, we are doing our best, so far, to make the Word of God of none effect. We ought not to cherish the idea for a moment, though too prone to do it, that godliness is only consistent with a sad countenance and a downcast spirit. The joy of the Lord is the strength of His people.
2. The blessings Moses prayed for
We have endeavoured to show that this gladness is a precious element in vital Christianity, but we do not affirm that the children of God can do anything else than mourn at the sight of wickedness, or are able to exercise even gracious joy without the special power of the Spirit. At the same time it is their disposition, while they sorrow over sin in themselves and others, to seek to get the causes of sorrow removed as well as to find ground for rejoicing in the Lord Himself, apart from all earthly circumstances whatsoever. It is our present purpose to notice the things that the great prophet of God sought for as grounds of gladness within the Church.
First—He desires the returning presence of God. “Return, O Lord, how long?” The Lord had withdrawn His gracious presence, and had shown signs of just displeasure for sin, and Moses pathetically pleads for His return. There can be no prosperity in the Church apart from the spiritual presence and power of God. Secondly—He asks that they should speedily be filled with the manifestation of the divine mercy. “O satisfy us early with Thy mercy; that we may rejoice and be glad all our days.” He feels that if the Lord would only show them once again His pardoning, quickening, comforting, restoring mercy they would be glad all the days of their pilgrimage. Thirdly—He earnestly prays for the exhibition of the work of God unto His servants, and the revelation of His glory to their children. “Let Thy work appear unto Thy servants, and Thy glory unto their children.” Possibly the latter petition may have reference to the coming of the Messiah, the Redeemer of Israel, in whom God was to be fully and eternally glorified in connection with the salvation of sinners. In any case these are requests which lie near the heart of God’s people in all ages. When they see the work of God languishing they are sorrowful: when they behold the Philistines carrying away the Ark they have many bitter pangs of grief; and it is one of their intensest desires that the Lord would make bare His holy arm for the advancement of His kingdom in the world. The case of their own children and of the young and rising generation is laid heavily on their spirits, and they wrestle earnestly with the Lord that He would show His glory in the face of Jesus Christ unto them. The fourth and last group of petitions is an enlargement of the previous requests; “And let the beauty of the Lord our God be upon us; and establish Thou the work of our hands upon us; yea, the work of our hands establish Thou it.” He prays that the Lord would so shine forth in His power and glory upon their souls that the beauty of the divine image would be seen upon them. This request is not for self, but for the glory of God; for thus would they become living and powerful instruments for the advancement of His kingdom. It was said of the early disciples that men took knowledge of them that they had been with Jesus. He desires also that that work of their hands, which was God’s work through their instrumentality, should be firmly settled and strengthened, with a view, no doubt, to its enduring to coming generations.
It need hardly be said in conclusion that these petitions are very suitable for Christian exercise at the present moment. Many people, young and old, at this season of the year are anxious to be made glad with the carnal amusements and sinful pleasures of the world. The Word of the Lord says, “Be not drunk with wine, but be ye filled with the Spirit,” and it would be well if not a few would solemnly consider these words and avoid the former evil while they begin to seek the latter glorious blessing. True Christians will desire to be made glad in the Lord and in His work. The times are dark and foreboding. Death is busy cutting down the ripe sheaves and translating them to the heavenly garner. Few are rising up to take their place. The souls of those who are left behind in the wilderness often droop within them on account of how little they see of the work of God in the land, and how little they themselves experience of the divine power and glory in their souls. What are they to do? They are to wrestle earnestly for His returning power to Church and land in order that they may yet be glad in God’s work on earth, while they are also to look away from all things seen and temporal to the Lord Jesus Christ Himself, and to find in Him an unchangeable and eternal ground of rejoicing, that not all the forces of hell have ability to shake.
Things Unlike a Christian.—It is not like a Christian to absent yourself from the prayer meetings, when a little sacrifice would enable you to attend. It is not like a Christian to subscribe only one guinea for the promotion of Christ’s kingdom whilst you can afford to subscribe two. It is not like a Christian to deem anything unimportant which Christ has commanded or to treat with indifference matters relating to Church-government because they are not essential to salvation. It is not like a Christian to be a self-seeker or to overlook the rule that, whether we eat or drink, or whatsoever we do, we are to do all to the glory of God. It is not like a Christian to come into church on the Lord’s Day after the worship has commenced and sit down as if you had nothing to be ashamed of.—Casket of Odds and Ends.
A Sermon,
BY THE REV. JAMES S. SINCLAIR, JOHN KNOX’S, GLASGOW.
“Say ye to the righteous, that it shall be well with him, for they shall eat the fruit of their doings. Woe unto the wicked! it shall be ill with him; for the reward of his hands shall be given him.”—Isa. iii. 10-11.
THE Prophet Isaiah is led by the Spirit in this part of his prophecy to intimate certain desolating judgments which the Lord had determined to send upon the people of Jerusalem and Judah for their sins. All classes of the community, both rulers and subjects, had provoked the eyes of God’s glory by their idolatry and wickedness. The Lord therefore threatens to take away from them the very necessaries of life, “the whole stay of bread and the whole stay of water,” as well as the human props and pillars of the nation—”the mighty man and the man of war, the judge and the prophet, the prudent and the ancient, the captain of fifty, and the honourable man and the counsellor, and the cunning artificer and the eloquent orator,” and instead of these to give “children to be their princes” and babes to rule over them. The Lord solemnly warns the people against the leaders that were causing them to err; and declares He will enter into judgment “with the ancients and the princes” for their cruelty and oppression. The sins of one generation are not quite the same as those of another, but if we have eyes to see and hearts to understand, we may easily observe that for our sins as a nation at the present day the Most High is visiting us to some extent with the same judgments as He inflicted upon ancient Israel. Our judges, prophets, and prudent counsellors have well nigh disappeared, even the eloquent orator has almost ceased from among us, while our present rulers are children in comparison with the able statesmen of former days.
In this section of his prophecy the great evangelical prophet hardly casts one ray of light or hope across the general gloom of sin and judgment. It would seem as if the whole land were under the influence of apostacy, until he comes to the words which we are about to consider, and then he gives us to understand that the righteous as well as the wicked were still to be found in Jerusalem and Judah.
It is important for us to notice, in view of our present purpose, that Isaiah here divides the people into two great classes only—the righteous and the wicked. Men may be distinguished from one another in many other and subordinate ways—by their social position, by their learning or their ignorance, their riches or their poverty, but there is one leading distinction of infinite importance observed in the Scriptures, in which they are estimated by their relation to God and are marked out as belonging to one or other of these two main classes—the righteous and the wicked. The Old Testament and the New are one on this subject as on all others. The glorious Redeemer Himself, who shall yet judge the world in righteousness, in His description of the great day of judgment, tells us that there will then be before the throne only the two classes mentioned, and that the wicked “shall go away into everlasting punishment, but the righteous into life eternal.”
It ought to be matter of the deepest concern to each one of us to discover which of these classes we belong to, for our eternity for weal or woe, will depend upon whether we are found among the righteous or the wicked. We shall now in dependence upon the Spirit of God, proceed to consider the words before us where we observe:—
I. A message of encouragement to the children of God.
II. A message of warning to the wicked.
I. In considering, in the first place, the message of encouragement, let me notice:—
1. The description given of those to whom it is sent. They are named “the righteous.”
I need hardly say that they do not bear this name by nature. In their unregenerate state they are no different from the rest of mankind; they belong to the same fallen race of Adam, of which it is written “There is none righteous, no not one; there is none that doeth good, no not one.” How then, it may be asked, is the change effected? It is by grace. God, in the riches of His free grace, chose a people in Christ from before the foundation of the world, a company which no man can number, unto eternal life, and one of the elements in this life, which is begun here and consummated in eternity, is righteousness. By grace, in and through Jesus Christ, the unjust are made righteous, the sinful are made holy. The people of God are called righteous on, at least, three accounts.
(1) They are called righteous in virtue of righteousness imputed.
“For as by one man’s disobedience many were made sinners, so by the obedience of one many shall be made righteous” (Rom. v. 19). The Son of God became the representative of elect sinners in the covenant of grace, and so in the fulness of time assumed human nature, and was made under the law, as a covenant of works, in their room and stead. In this way He obeyed the precept of the law which they had broken, endured its penalty which they had incurred by their sins, and so by His obedience unto death wrought out an everlasting righteousness upon the ground of which, in the day of their personal union to Christ, they are pardoned and justified in the sight of God as a righteous lawgiver and judge. The apostle Paul desired to be found in Christ not having his own righteousness, “but that which is through the faith of Christ, the righteousness which is of God by faith.” The children of God are all in like manner righteous in virtue of the imputation of Christ’s glorious righteousness “received by faith alone.”
(2) They are called righteous in virtue of righteousness implanted.
All whom the Lord justifies He also regenerates. He makes them new creatures in Christ Jesus, and renews a right spirit within them. They get a righteous nature in regeneration, and partake of the same spirit as Christ, who loves righteousness and hates iniquity. They delight in some true measure “in the law of God after the inward man,” though at the same time they see another law still in their members warring against the law of their mind and bringing them oftentimes into captivity to “the law of sin” in their members. In fact, the very presence of the new principle of life and holiness in their souls stirs up a warfare with the law of sin, a conflict that never ceases until the dissolution of soul and body. As creatures who have got a new and righteous nature, it is the chief desire and effort of their souls to give to God and man their due according to the rules of the infallible word. They desire to have “a conscience void of offence towards God and towards men.”
(3) They are called righteous in virtue of righteousness done.
They were once the servants of sin; they are now the servants of righteousness. “By their fruits ye shall know them.” The love of righteousness is no mere fruitless sentiment in their minds; it leads them, in the strength of grace, to endeavour to keep the commandments of the Lord in their daily life. Though delivered from the law as a covenant of works, they are “not without law to God, but are under law to Christ.” The law of God is now issued to them from the hands of the Mediator as their rule of life during their wilderness journey. Through the sin that dwelleth in them they can by no means keep the commands of God perfectly in this present life; they often come short of His glory and are beset with many imperfections; yet the main tenor of their life and conversation is towards the perfect standard of God’s revealed will, and they are moving onwards to the attainment of that complete conformity to it in heart and life which shall be theirs in the moment they pass into glory. Even now God says to them “Be ye holy, for I am holy,” and the Redeemer further says to His disciples “Be ye perfect, even as your Father in heaven is perfect.”
Thus we see that God’s people are named the righteous on a threefold account. Though they are still sinners in a fallen world, yet they are called righteous on solid grounds, grounds that will stand the light of eternity and will be acknowledged in the day of judgment. Though their righteousness in all its aspects may sometimes be hid from themselves through darkness and unbelief, it is not hid from God; it is perpetually recognised in the court of heaven. Indeed, God’s children at their worst are better in every way than unrenewed men at their best. The latter have never in their most devout performances any righteousness that is spiritually acceptable with God, while the former, in their greatest shortcomings, have imputed righteousness upon them and implanted righteousness within them. They have a righteous nature that at all times hates and opposes sin. The citadel of their souls is possessed by the new man, and sin’s victory is only a temporary one. I say this, not for the encouragement of the flesh in any, but for the encouragement of grace and the rebuke of the Accuser of the brethren. Sinful imperfections ought to be the source of the deepest sorrow to God’s people, and are so, if they are in a healthy state. The cry of the truly exercised and believing soul is—”O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord.”
2. The second thing I notice under this head is some reasons why the righteous have a message of encouragement sent them by the Lord.
(1) The first reason, I may mention, is their tender fear of God’s judgments.
The Psalmist says—”My flesh trembleth for fear of thee; and I am afraid of thy judgments” (Ps. 119-120.) The prophet was commissioned at this time to proclaim God’s chastisements upon a guilty nation, and the poor and needy in Zion might be afraid lest they should be consumed with the rest in the fire of righteous judgment. But they are here encouraged to know that the just Lord will deal justly, that He will not confound the righteous with the wicked, and that whatever may befall others it will certainly be well with them.
(2) A second reason is that God’s people are sometimes a discouraged people.
“The soul of the people was much discouraged because of the way.” The children of God are often afflicted with fears, fears about the past, the present, and the future. Even the apostle Paul himself, who was so full of faith and of the Holy Ghost, says on one occasion “Without were fightings, within were fears.” At another time he affirms “I keep under my body and bring it into subjection, lest that, by any means when I have preached to others, I myself should be a castaway.” David and Job were saints that were often much discouraged with temptations and trials. True, the children of God may give way to fears and discouragements that are unwarrantable and unreasonable. But the Lord in general does not handle them severely, but like a mother with her children, tenderly directs and comforts His Jerusalem. It is in this way that he deals with them in the words before us.
(3) The true people of God are often alarmed and troubled when others, such as strong professors of religion, destitute of saving grace, are unconcerned and unmoved.
The very tenderness of their consciences in respect of sin is apt to make them the subjects of fear. They may be afraid that their past experience was a delusion; they may fear they will fall one day by some Saul or other and become a reproach to the cause of Christ, or that their religion will turn out at last to be hypocrisy and delusion, and that they will spend their eternity with the lost. Many are the fears that may afflict even the true children of God, but these will all be disappointed. Fears and temptations will not alter their state for a moment. “They shall never perish,” and no man or devil can pluck them out of the Father’s hands.
3. The third thing to be observed is the word of encouragement itself. “Say ye to the righteous that it shall be well with him.”
(1) It shall be well with the righteous in time.
No matter what judgments may befall men in general, it will be well with the righteous. God’s love will continue for ever unchanged towards them; “the eternal God is their refuge and underneath are the everlasting arms.” He often spares them when He severely afflicts others. And, moreover, even when He mingles bitter cups of sorrow for them to drink, He does so in the purest love to their souls’ good. “Whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth.” There is not one drop of vindictive wrath in their sorest trials. The apostle Paul says “All things work together for good to them that love God, to them who are the called according to his purpose,” and the Psalmist, under the influence of living faith in the grace and power of Jehovah, could say “God is our refuge and strength, a very present help in trouble, therefore will we not fear though the earth be removed, and though the mountains be carried into the midst of the sea” (Ps. xlvii. 1-2).
(2) It shall be well with the righteous at death.
Death is the last enemy, and his approach is often looked forward to even by God’s people with many anxious fears. But it shall be well with them in that solemn hour when they shall meet him face to face; they shall come off more than conquerors through the grace that is in Christ Jesus. The enemy will be seen to be a conquered and disarmed foe, for Christ hath already won the victory over him and robbed him of his sting. Though he wears a dark and forbidding countenance, he will be found in reality a friend, who will usher their souls into the palace of the King of kings, there to spend a holy and a happy eternity. The Christian is encouraged even now to sing in view of Jordan the song of the apostle recorded for the comfort of all, even the weakest of God’s children, “O death, where is thy sting? O grave, where is thy victory?” Death will be to every living soul the door of everlasting deliverance from all sin and sorrow and the gate of entrance into eternal bliss and glory. When the wicked are leaving their heaven behind them for ever, the righteous are entering upon their’s, to go no more out through endless ages.
(3) It shall be well with the righteous at judgment.
In that great day, when all must appear before the judgment seat of Christ, those who now bear the marks of the righteous will find themselves on the right hand of the Judge. The books will be opened, and they will be formally and finally acknowledged and acquitted before an assembled universe. Many unjust aspersions cast upon them in time that were never effectually removed from their character and fame will then be taken away for ever by the omniscient and infallible Judge and Redeemer. Should any of them happen not to be acknowledged by Abraham or Israel now or to be wholly cast out as hypocrites, they will then be owned by the great God of heaven as His true children, and welcomed to everlasting mansions. It will also be made clear before men, angels, and devils that all the sins of the righteous have been already fully answered for by the death of Christ, and that their eternal acceptance and admission to heaven take place in a way that leaves no stain upon the holiness of God’s character or the righteousness of His government, but in a way that is infinitely honourable to all His glorious perfections. They will appear “faultless before his presence with exceeding joy.”
(4) It shall be well with them through eternity.
It is well with them now, seeing they enjoy God’s favour, and experience in some degree His fellowship in this vale of tears; but the present is only the beginning of their blessedness. They are to have an endless eternity of perfect happiness and holiness. “Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him.” No human mind can comprehend or tongue describe the glories of that matchless bliss which the just shall enjoy through countless ages in fellowship with a Triune God and holy angels. Sin and sorrow will have forever passed away, “And there shall be no night there and they need no candle neither light of the sun; for the Lord God giveth them light, and they shall reign for ever and ever.” (Rev. xxii. 5.)
4. Let us notice in connection with this message the special grounds on which it is stated that it shall be well with the righteous. “For they shall eat the fruit of their doings.”
(1) These may appear to some of us strange grounds for their future welfare—”their doings.”
While standing in awe of God’s infallible word, we may be ready to say within ourselves “Is it not Christ’s doings, and not their own, that are the sole basis of the happiness of the righteous whether present or future?” Well, the answer seems to be that, while Christ’s finished work is the great meritorious foundation of all His people’s good, yet God has also, in infinite wisdom, established a connection between His people’s doings and their own welfare. This connection in nowise dishonours the grace of God; it only unfolds still further its excellency, while at the same time it is fitted to reflect honour on His holiness. The connection is not one of meritorious desert—the children of God cannot and do not buy heaven by their obedience—it is purchased already by the precious blood of Christ, and their ability to obey God is part of that heaven already begun on earth. But the connection is one of order and fitness. God has joined together not only righteousness imputed and the welfare of His children, but also righteousness implanted and righteousness done. The servants of righteousness shall get their reward according to the divine order, “Ye shall receive the reward of the inheritance, for ye serve the Lord Christ.” Moses had respect to “the recompense of the reward.” The Lord Jesus in His description of the day of judgment lays great emphasis upon the doings of “the sheep” in their kindness to Him and to His little ones, as contrasted with the doings of the wicked in their neglect and contempt of Him and His. “Faith without works is dead,” and living faith is proved by its works.
While it is true that many go wrong on this point who have no right understanding of the things of God, and make external works the entire basis of their salvation, let not others go wrong on the other hand by undervaluing what God Himself puts such infinite value upon. Let us be assured of this, that we will be measured at the last day, not by any human measurements whatsoever, but by God’s own holy standard, and that that Christianity, however orthodox its outward form may be, which does not manifest its genuineness by gracious actions to the glory of God will then be found wanting. “For I say unto you, Except your righteousness shall exceed the righteousness of the scribes and Pharisees ye shall in no case enter the kingdom of heaven.” (Matt. v. 20.)
(2) The doings which the prophet speaks of will embrace all those deeds which the righteous perform in the strength of grace and in obedience to the divine will.
Their prayers and spiritual exercises, both private and public, will come under this description. They shall eat the fruit of these both in time and eternity—partially here, but more fully hereafter. Their efforts to maintain God’s truth and righteousness, and to extend His Kingdom in a backsliding generation will get a blessed reward. “Be thou faithful unto death, and I will give thee a crown of life.” It has been observed that those who have been more faithful than others to Christ in their day often obtain an easier death-bed and a more abundant entrance into the everlasting kingdom of their Lord and Saviour Jesus Christ. Their acts of love to Christ Himself and His brethren will also be conspicuously acknowledged, as we have already pointed out, on the great day. The widow’s mite cast into the treasury for His sake and the cup of cold water given to one of His little ones “in the name of a disciple” shall in nowise lose their reward.
We may further remark that it would appear from various parts of Scripture that those who live most to the glory of God here shall shine most brightly to His glory in eternity. All His people shall enter the same heaven through the merits of the finished work of Christ, but we are also told by the mouth of the prophet Daniel that “they that turn many to righteousness” shall shine “as the stars for ever and ever.” (Dan. xii. 3.) Just then, as in the earthly firmament, one star differeth from another star in glory, so likewise shall it be in the heavenly firmament. Let no one imagine, however, that this will mar the happiness of the lowliest of the redeemed in the heavenly Jerusalem, for there shall be no sin and no jealousy there. All will be perfect even as their Father in heaven is perfect, and will be occupied in casting their crowns at the feet of Him who sitteth upon the throne, and shall reign for ever and ever.
(3) Finally, it may be seen that the doctrine of rewards here taught in nowise militates against the doctrine of salvation by grace.
It is grace that devised redemption in a past eternity, grace that purchased it in the fulness of the time, grace that applies it in a day of special power to the souls of God’s people, grace that carries on the good work begun in regeneration, and grace that will perfect it in the day of Jesus Christ. Every living desire exercised by the righteous soul, every act of obedience done by him to the revealed will of God, is the result of grace. The “doings” of the righteous that are acceptable to God are all of grace. And it is grace, we may add, that bestows the heavenly reward of present obedience. So that the grace of a Triune God, Father, Son, and Holy Ghost, is stamped upon every step of the work of redemption from first to last. Grace reigns “through righteousness, unto eternal life, by Jesus Christ our Lord.”
5. The last thing to be observed is that it is the duty and privilege of the messengers of the Gospel to say to the children of God amid all their tribulations “It shall be well with you,” and to commend every good word and work among them.
The apostle Paul does not fail to commend the Church of the Thessalonians for their work of faith and labour of love and patience of hope under any impression that it would encourage a self-righteous disposition in them, while at the same time he shows in this as in all his other epistles that he ascribes the glory of every good thing to “the Lord Jesus Christ himself and God even our Father which hath loved us and hath given us everlasting consolation and good hope through grace.” The righteous are often slow to speak comfort to themselves, and are apt to be apprehensive of coming judgment, on account of their sins, and so it is the duty of those who speak in the name of Christ, while warning them against all wrong courses, to deliver the message of encouragement the Lord designs them to get; and He is able to apply it with power and efficacy to their souls. Discouragement no less than presumption has an injurious effect upon the spiritual condition of the soul. “Say ye to the righteous, that it shall be well with him; for they shall eat the fruit of their doings.”
(The remaining part of this sermon will appear in next issue.)
Acknowledgement.—The Rev. Neil Cameron begs gratefully to acknowledge receipt of £5 in aid of St. Jude’s Building Fund from “A Friend.”
Extract from “The Saint Indeed.”
BY THE REV. JOHN FLAVEL, (1667).
SETTLE this great truth in your hearts, that no trouble befalls Sion but by the permission of Sion’s God; and he permits nothing out of which he will not bring much good at last to His people. There is truly a principle of quietness in the permitting, as in the commanding will of God. See it in David, “Let him alone, it may be God hath hidden him.” And in Christ, “Thou couldst have no power against me, except it were given thee from above.” It should much calm our spirits that it is the will of God to suffer it; and had he not suffered it, it could never have been as it is.
This very consideration quieted Job, Eli, David, and Hezekiah; that the Lord did it was enough to them. And why should it not be so to us? If the Lord will have Sion ploughed as a field, and her goodly stones lie in the dust; if it be his pleasure that Antichrist shall rage yet longer and wear out the saints of the Most High; if it be His will that a day of trouble and of treading down and of perplexity by the Lord of hosts shall be upon the valley of vision; that the wicked shall devour the man that is more righteous than he—what are we that we should contest with God? Fit it is that we should be resigned up to that will whence we proceeded, and that He that made us should dispose of us as He pleaseth. He may do what seemeth Him good without our consent. Doth poor man stand upon equal ground, that he should capitulate with his Creator, or that God should render him an account of any of His matters? It is every way as reasonable we be content however God dispose of us as that we be obedient to whatever He commands us.
But then, if we pursue this argument farther, by considering that God’s permissions do all meet at last in the real good of His people, this will much more quiet our spirits. Do the enemies carry away the good figs, even the best among the people, into captivity? This looks like a sad providence; but yet God sends them thither for their good. Doth God take the Assyrians as a staff in His hand to beat His people with? Those blows are smart, and make them cry; but the end of His so doing is, “that He may accomplish His work upon Mount Sion.” If God can bring much good out of the worst and greatest evil of sin, much more out of temporal afflictions; and it is as evident that He will as that He can do so. For it is inconsistent with the wisdom of a common agent to permit anything (which he might prevent if he please) to cross his great design and end; and can it be imagined that the most wise God should do so?
Well then, as Luther told Melancthon, “Desinat Philippus esse rector mundi;” so say I to you, let infinite wisdom, power, and love alone—for by these all creatures are swayed, and actions guided, in reference to the church. It is none of our work to rule the world, but to submit to Him that doth: the motions of Providence are all judicious, the wheels are full of eyes: it is enough that the affairs of Sion are in a good hand.
Ponder this heart-supporting truth, in reference to Sion’s trouble, That how many troubles soever are upon her, yet her King is in her.—What! hath the Lord forsaken His churches? hath He sold them into the enemy’s hand? doth He not regard what evil befals them? that our hearts sink at this rate. Is it not too shameful an undervaluing of the great God, and too much magnifying of poor impotent men, to fear and tremble at creatures, whilst God is in the midst of us? The Church’s enemies are many and mighty—let that be granted; yet that argument with which Caleb and Joshua strove to raise their own hearts is of as much force now as it was then: “The Lord is with us; fear them not.” The historian tells us that when Antigonus overheard his soldiers ‘reckoning how many their enemies were, and so discouraging one another, he suddenly steps in among them with this question, “And how many,” said he, “do you reckon me for?” Discouraged souls! how many do you reckon the Lord for? Is He not an overmatch for all His enemies? Is not one Almighty more than many mighties? Doth His presence stand for nothing with us? “If God be for us, who can be against us?” What think you was the reason of that great exploration Gideon made in Judges vi.? He questions, vers. 12, 13; he desires a sign, ver. 17; and after that another, ver. 36. And what was the end of all this but that he might but write this motto upon his ensign, “The sword of the Lord and of Gideon.” So then, if you can be well assured the Lord is with His people, you will get thereby above all your discouragements: and that He is so, you need not, with him, divine a sign from heaven; lo, you have a sign before you, even their marvellous preservation amidst all their enemies. If God be not with His people, how is it they are not swallowed up? Do their enemies want malice, power, or opportunity? No; but there is an invisible hand upon them. Well then, as it is, let His presence give us rest; and though the mountains be hurled into the sea, though heaven and earth mingle together, fear not, God is in the midst of her, she shall not be moved.
Ponder the great advantages attending the people of God in an afflicted condition.—If a low and afflicted state in the world be really best for the Church, then your dejections are not only irrational, but ungrateful. Indeed, if you estimate the happiness of the Church by its worldly ease, splendour, and prosperity, then such times will seem bad for it; but if you reckon its glory to consist in its humility, faith, patience, and heavenly-mindedness, no condition in the world abounds with advantages for these as an afflicted condition doth. It was not persecutions and prisons, but worldliness and wantonness, that was the poison of the Church; neither was it the earthly glory of its professors, but the blood of its martyrs that was the seed of the Church. The power of godliness did never thrive better than in affliction, and never ran lower than in times of greatest prosperity: “When we are left a poor and an afflicted people, then we learn to trust in the name of the Lord.” What say ye, sirs? Is it indeed for the saints’ advantage to be weaned from the loves and delights of ensnaring worldly vanities—to be quickened and pricked forward with more haste to heaven—to have clearer discoveries of their own hearts—to be taught to pray more fervently, frequently, spiritually—to look and long for the rest to come more ardently? If these be for their advantage, experience teacheth us that no condition is ordinarily blessed with such fruits as those like an afflicted condition.
And is it well done, then, to repine and droop because your Father consults more the advantage of your souls than the pleasing of your humour—because He will bring you a nearer way to heaven than you are willing to go? Is this a due requital of His love who is pleased so much to concern Himself in your welfare? which is more than He will do for thousands in the world, upon whom He will not lay a rod or spend an affliction for their good. But alas! we judge by sense, and reckon things good or evil according to what we for the present can taste and feel in them.
Take heed that ye overlook not the many precious mercies which the people of God enjoy amidst all their troubles.—It is a pity that our tears upon the account of our troubles should so blind our eyes that we should not see our mercies and grounds of comfort. I will not insist upon the mercy of having your lives given you for a prey, nor yet upon the many outward comforts, temporal conveniences, and accommodations which you enjoy, even above what Christ and His precious servants, of whom the world was not worthy, ever had.
But what say you to pardon of sin, interest in Christ, the covenant of promise, and an eternity of happiness in the presence of God after a few days are over? O that ever a people entitled to such mercies as these should droop under any temporal affliction, or be so much concerned for the frowns of men and loss of trifles! You have not the smiles of great men, but you have the favour of the great God. You are, it may be, cast back in your estates, but thereby furthered in spirituals. You cannot live so plentifully and easily as before, but still you may live as holy and heavenly as ever. Will you then grieve so much for these circumstances as to forget your substantial? Shall light troubles make you forget weighty mercies? Remember, the Church’s true riches are laid out of the reach of all its enemies: they may make you poor but not miserable. What though God do not distinguish in His outward dispensations betwixt His own and others? Yea, what though His judgment single out the best and spare the worst? What though an Abel be killed in love and a Cain survive in hatred; a bloody Dionysius die in his bed and a good Josiah fall in battle? What though the belly of the wicked be filled with hid treasures, and the teeth of the saints broken with gravel stones? Yet still here is much matter of praise; for electing love has distinguished though common providence did not; and whilst prosperity and impunity slay the wicked, even slaying and adversity shall benefit and save the righteous.
Believe that how low soever the church be plunged under the waters of adversity it shall assuredly rise again.—Fear not; for as sure as Christ arose the third day, notwithstanding the seal and watch that was upon him, so sure the church shall arise out of all her troubles and lift up its victorious head over all its enemies. There is no fear of ruining that people that thrive by their losses and multiply by being diminished. O be not too quick to bury the church before she is dead! Stay till Christ hath tried His skill before you give it up for lost. The bush may be all in a flame, but shall never be consumed, and that because of the goodwill of Him that dwelleth in it.
Record the famous instances of God’s care and tenderness over His people in former straits.—Christ hath not suffered it to be devoured yet, for above these 1700 years the Christian church hath lived in affliction, and yet it is not consumed: many a wave of persecution hath gone over it, and yet it is not drowned; many designs to ruin it, and hitherto none hath prospered. This is not the first time that Hamans and Ahithophels have plotted its ruin; that a Herod hath stretched out his hand to vex it: still it hath been preserved from, supported under, or delivered out of all its troubles. And is it not as dear to God as ever? Is He not as able to save it as formerly? Though we know not whence deliverance should arise, “yet the Lord knoweth how to deliver the godly out of temptation.”
If you can fetch no comfort from any of the former arguments, then, in the last place, try whether you cannot draw some comfort out of your very trouble.—Surely this trouble of yours is a good argument of your integrity; union is the ground of sympathy: if you had not some rich adventure in that ship you would not tremble as you do when it is in danger. Besides, this frame of spirit may afford you this argument, that if you are sensible of the church’s troubles, Jesus Christ is much more sensible of, and solicitous about it than you can be, and He will have an eye of favour upon them that mourn for it, Isa. lvii. 18.—Taken from Gospel Banner, December, 1903.
The War Cloud in the East.—Strained relations between Russia and Japan with regard to their several rights in Manchuria and Corea seem about to issue in war. We hope, nevertheless, peace will be maintained for some years at least. An indefinite prolongation of peace we cannot look for, as the nations are in an electric mood, and what all shrewd observers are foreboding will certainly one day happen.
Emilia Geddie.
A CHILD OF THE COVENANT.
(Continued from page 303.)
SHE was three years absent from her mistress who had formerly taught her at Falkland. When she had returned from England, her mistress (K.C.) inquired into her spiritual condition, and she gave the following account, which was afterwards sent to her parents, under her mistress’s own hand. It was thus:—For awhile she was secure, but was not suffered to continue so long; but was awakened by sad fears lest she had been still in a natural estate, “because,” said she, “I have backslidden far from what I was formerly.” Secondly, the great lengths hypocrites may attain unto alarmed her. Thirdly, it troubled her that she had not reached that distinctness about her several cases, which is the mercy of others. Notwithstanding, she acknowledged that the Lord had discovered to her the great evil of a natural estate, as to its sinfulness, and the sinner’s utter distance from the Lord. She was more fully convinced of the deceitfulness and desperate wickedness of her heart, and had got clearer discoveries of original sin. She had formerly blamed Satan too much for wicked suggestions, but then she saw these evils springing up clearly from the fountain of sin in the heart. She was made more fully to discern a great enmity against Christ, and the way of salvation through Him. She found the difficulty great of being denied to our own righteousness, and to esteem all that to be loss which she had accounted gain. Moreover, she found great difficulty to believe, not only from weakness and utter impotence, but also from unwillingness. As to all these things, the Lord opened her eyes by degrees. She was also made to see the absolute necessity and beauty of the only Redeemer. “But,” said she, “how can He look upon such a sinful and miserable wretch as I am?”
While thus plunged into the depths of soul trouble, and not knowing what to do, and ascribing righteousness to the Lord, whatever it might please Him to do with her, the Lord discovered His willingness to save even such as she found herself to be, by this and such scriptural passages, “The Son of Man came to seek and to save that which was lost.” I cannot name the particular places (saith her mistress in the letter to her parents), but they were all very suitable and effectual for determining her to come.
Thus she entered into covenant with the Lord, and found joy unspeakable thereupon. Yea, she got at length such intimations of the Lord’s everlasting love that she afterwards doubted not. “These things and more to this purpose I had from her own mouth,” said her mistress, “in answer to some questions I proposed to her. I shall not say these are the very words, but this is the purpose so far as I can remember,” saith her mistress, “but her words and the manner of her expressing herself were, as I judge, both more pertinent and savoury.”
J. C., in Canonmills, told some other friends that, in a conference which past in his house, Emilia observed that the exercise of her mind had an influence upon keeping her body low, and saw the fallacy (i.e., that she was wrong). “But now,” said she, “I resolve through grace on two things for remedy—one is, I will slight temptations, and neither take notice from whence they come nor whither they go; and the other is, when I find my corruption stirring mightily within me, I will go to the Lord by prayer and tell that I am not able to bear them nor flee from them while I am in the body; and I will beg of Him, for Christ’s sake, that He would strengthen me against my corruption, So shall the burden of them be taken off from me, or strength shall be given me to resist.”
About that time, hearing two godly persons conferring about the Lord’s way with them, and concerning providence, she said, “These things are no mysteries to me, but O that I knew them in my own soul!”
She used to divert herself by nourishing and taming birds of several sorts. Being challenged why she spent so much time that way, and employed not the time with other children which she bestowed on birds, she answered, “I cannot keep up with other children. They are a burden to my spirit, because they still talk of vain things wherein there is no edification, and thus I cannot avoid sin, especially by misspending precious time. And yet I cannot altogether defend or excuse myself from wasting time upon birds; only I remember a story told concerning John the Divine, who, having reproved some young men for employing too much time upon archery, was himself observed to be playing with a bird in the window of his closet. One of these youths, who was better acquainted with him than the rest, having adventured to challenge the great man for being too much taken up with a childish toy, the divine asked, “What have you in your hand?” The youth answered, ‘It is my bow.’ ‘Lend it to me,’ said the divine. And when going to lock it up in his chest the young man demanded it. ‘Because,’ said he, ‘I have present use for it.’ ‘Come again in a little time,’ said the divine, ‘and you shall have it.’ The young man replied, ‘O, sir, it is bended.’ ‘What, then?’ said the divine. ‘If it stand so any time,’ answered the young man, ‘it will prove useless.’ Hereupon he gave back the bow, and said, ‘Neither can my spirit be always in bensil; it must sometimes be slackened by innocent diversions.’ And further,” said she, “I am edified by observing and playing with birds. They are innocent, harmless, and grateful, as experience lately taught us concerning a jackdaw hotly pursued by a hawk. It fled into the bosom of a ploughman for safety. The jackdaw was observed by hundreds of people known to myself to have everyday visited the ploughman and attended him at his work for more than a year thereafter. It went with him to church and to other places, and yet did not remain with him all night.”
[1] i.e., Bent.
[2] Her father’s fondness for bees may have led his daughter to give attention to the habits of animals. The story itself seems to be one originating in a tradition handed down to us about the apostle John, who was called “the Divine,” or “Theologos,” because of his continually discoursing on the person and work of Christ, the Logos, or Word. Gambold has the following beautiful allusion to the tradition in his “Ignatius”:—
I see the holiness
Of John, not only in his elevations
That struck mankind, but even when he seem’d
T’ express the human and the trailer side,
Thus, in his playing, to unbend the mind,
With a tame partridge, there’s a tacit slur
On mortal care; as if he said—Be easy,
Your projects and this play meet in a point.
There is a curious variation in some copies in relating the story that follows. We give it from the Glasgow copy of 1720, which calls the animal a bird, and names it a kae or jackdaw. A bird quite accords with the subject in hand. But other copies read a roe, and alter the sentence thus—Beasts are often harmless and grateful, as experience lately taught us concerning a roe hotly pursued. The beast fled for shelter to a ploughman, who protected it. “The roe, etc.” A very old copy, bound up with The Gospel Call in metre, 1685, in Advocates’ Library, reads it thus. But such a roe in Fife is very unlikely, especially to be thus unmolested for a year! The old word kae was no doubt mistaken for roe.
Being demanded what way she was edified by birds, she answered, “She observed much of the wisdom of God in their motions. For instance birds drink not before they can fly, and a very little food serves their young at once, which is most reasonable, seeing the dam cannot bring in so much at one time as would suffice all that are in the nest; and, in regard all of them cry at her coming, she divides the little accordingly. I also observe,” said she, “how joyful they are when brought out a little from their imprisonment in a cage; and if the cage had been much dirted they are glad when they find the rooms clean at their return. This brings my duty into my mind, and also reproves me for not retiring more frequently to get my heart cleansed from sin, that my soul may rejoice at the returns of the Spirit of grace, who will not dwell in a polluted heart, but delights in a clean and contrite spirit.”
Upon the 23rd of June, 1679, being at dinner in a gentleman’s house, where also there were several persons of honour and a reverend divine, Mr. J. C. Then, after a little pause, said, “Emily, if I had proposed the question to any of my reverend brethren, I would not have expected a better answer at this time.”
[3] This may have been Mr. John Carmichael, brother of that Mr. Alexander Carmichael already mentioned. As Mr. Alexander was taken at Kirkaldy, it would seem they were connected with Fife. The persons of honour may have been some of the godly covenanting gentry in the neighbourhood—e.g., the Laird of Reddie and Heriot of Ramorney.
They were all under a heavy damp, having had an account of the defeat and slaughter at Bothwell Bridge, which had befallen just the day before. No account of particulars had yet come to their hand, the place being above 30 miles distant, and the most of them had relations in both armies, whose condition, whether dead or alive, they knew not. While in this consternation the reverend minister said, “Emilia, what think you of the dispensation whereof we have heard the news to-day?” She, with a great deal of modesty and meekness, answered, “Sir, such a question should not be asked of a child as I am; it is more becoming that reverend divines and ministers should answer such questions, and it is well that you propose them in a time suitable that you may answer them yourself.” “No, Emily,” said he. “I will not take that answer at your hand; I will have you to tell me your judgment.” But she persisted to refuse, and told him “the matter was above her capacity and consideration.” At length the minister desired her father to interpose his authority, which he was unwilling to do, having observed that she refused with so much discretion, and yet knowing her tenderness of the least disobedience to parents. Yet forasmuch as the company suffered by this diversion, which hindered the minister to speak for the edification of them all, he said, “Emily, tell your thoughts whatever they be, and satisfy the minister and honourable company. Nothing satisfactory in answer to such a question can be expected from a child, but please the company by speaking your judgment, be what it will.” Then, with much gravity she said, “Sir, it becomes not me, nor the like of me, to speak of such things; but I will tell you what presents to my thoughts concerning the present sad dispensation, which is heavy whatever way we can look at it. You know, sir, that the dispensations of the Lord’s providence have ordinarily two sides—one dark and another lightsome. We now see the dark side, but I hope the lightsome side will appear afterward. And therefore all I can say for the time in answer to your question is that it becomes us to be silent, and to wait upon the Lord humbly and quietly, in the way of duty, until it please Him to discover the lightsome part. Then we may know better what to speak, and then it may be we shall be in case to answer the question with satisfaction. I can add no more, only I must again say that I think it our duty to be silent, and to wait with patience and submission until the Lord speak further, which I pray may be in mercy to his poor afflicted and distressed people, and to the whole land.” The reverend minister, after a little pause, said, “Emily, if I had proposed the question to any of my reverend brethren, I would not have expected a better answer at this time.”
Some ministers delighted to converse with the child, and owned that they received a great deal of satisfaction in these conferences; and several of these ministers would not only bring in what they had heard from her at conferences with other godly persons, but did also mention them in their sermons as rare instances from a child, and exemplary to the oldest and most experienced in the Lord’s way. Many years before what has been mentioned, Mr. J. W., a Presbyterian minister who laboured much in the east of Fife, had conference with her. The minister afterwards took occasion publicly to rebuke the formality of professing people. He told them that though some among them could pray like printed books, yet they had not a suitable practice, and that many of them were at best at a suspense and at a may-be with reference to their gracious state; they professed to be Christians and yet knew nothing of heart work. He also upbraided them with some Highlanders, “who,” he said, “would rise up in judgment and condemn many grey-headed professors amongst them.” He further added that he knew a child little more than seven years old who was in case to teach any one he saw thereabout. “For,” said he, “when I was catechising in the family where that child was, and had asked some questions concerning faith and what it really is, and what are the marks of saving faith, and they had severally given their judgments about faith and the reality of it, then I asked the child,” said the minister, “What think you of faith? She gave a clear and distinct account of it, much beyond what any there present had given. In a word,” said he, “she told me the very conceptions I myself had of it. Afterwards, when conferring with her about effectual calling, she gave a very full and distinct account not only of what it is, but also how she herself had been called effectually.”
[1] As this happened when Emilia was only seven, this minister might be John Welsh of Irongray, who made journeys through Fife, and often preached in vacant churches. He was hid for a fortnight in a sort of dungeon or cellar, still shown in the old castle of Myres, about two miles from Falkland.
The same minister, at another time, informed how that being in her father’s family, he had observed the child retiring for secret prayer, and did follow her, having put off his shoes, that he might overhear her without being observed. Upon his return he gave this account—namely, “that he thought there was not one expression she had which came not up, as it were, from the bottom of her soul.” He was just busied in speaking further, when somewhat fell in that diverted him. He could have given many excellent accounts concerning her, having been frequently in her company, but they are lost through his decease.
CHAPTER III.
THE LAST YEAR OF HER LIFE.
She sought out opportunities of doing good. The following is a letter written by her to a young lady of her own age, with whom she had some Christian fellowship, dated in May, 1680:—
Letter to a Young Lady
“MADAM,—I received yours, which is an obligation added to all the rest of the kindnesses you have honoured me with. I was desirous of a line from you to know of your health; and that you should concern yourself in my health, which for the most part I have had ever since I came from S—, blessed be the Lord! O that I could make good use of it, and work while it is to-day! And O that I may be not found idle in the market-place! for we have a particular command to remember our Creator in the days of our youth. And seeing the Lord is allowing us encouraging promises whereupon we may ground our hope, O that we may hold them fast against the day of temptation, that we may be able to answer Satan’s suggestions, and not be put from our duty. It is his design to hinder us from waiting on the Lord; but there is nothing that does so much discourage Satan as prayer and meditation. Dear madam, I hope you will not take this freedom of mine in bad part. You may call it nonsense, but the experience I have had of your goodness, and my earnest desire to know of your welfare both in soul and body, have moved me to write. Please to honour me with the knowledge thereof by the next, The blessings of the God of Jacob rest upon you! This is the desire of her who is, madam, your humble friend and servant,
EMILIA GEDDIE.
She learned much of the Scriptures by heart, and could faithfully repeat them, particularly the eighth chapter of the epistle to the Romans, which she said was a whole Bible to her; also Hebrews xi. and John xv., xvi., and xvii. chapters; the greatest part of Solomon’s Song; many chapters of Job and many Psalms, with divers other places. Being asked why she was at so great pains to get so much of Scripture by heart, seeing she had the Bible still at hand, she answered, “I fear the time may come that I shall want it, and I cannot live without the precious Bible.”
A little while before her last sickness, when conferring with some godly persons about the grace and gift of prayer, she said. “I have not these two years last past bowed a knee before the Lord without some particular upon my heart.” And being asked, “How could that be seeing you are sometimes required to pray without previous warning, so that you can have no time to meditate upon any particular before?” she answered, “So soon as any mention is made of prayer where I am present, I am helped to look up to the Lord and to consider the season wherein I am called to pray; and of a truth the Lord is so condescending to me that he always puts something in my mind either to pray for or against. But my meaning was chiefly concerning secret prayer. Then I am kept observing and waiting what the Lord will put into my hand and what is taken off from my hand, as also what returns I get from my only Redeemer, the blessed Mediator.”
In the seventh month of the sixteenth year of her age she was assaulted with the sickness whereof she died, being a continued flux and gravel, both which were violent. Considering her youth and tender body, all beholders admired her patience, for she was observed not to have uttered one rash word, nor to have given the least evidence of impatience and weariness. And when any that were with her would have said, “Emily, you had a sore night of pain and trouble,” she would have answered mildly, “No; I have been supported.” When she was asked in the mornings how it had been with her all the night, she would have answered with a pleasant countenance, “I prayed for rest and I got it. I see that the Lord hears prayer and gives His beloved sleep.” And being asked if she was not weary of her bed, she would have answered very cheerfully, “No, for my bed is green (Song i. 16), and all I meet with is perfumed with love to me. I have heard of many sick persons who have said, when it was morning, ‘O that it were evening!’ and when it was evening, ‘O that it were morning!’ but as for me I must confess, to the praise of the riches of free grace, that the time, night and day, is made sweet to me by the Lord. When it is evening it is pleasant and when it is morning I am refreshed.” Some of the beholders observed from this, “Man lives not by bread alone, but by the word of God,” as it is blessed unto him.
To be continued.