A Goodly Heritage

.  Delight in Prayer.  As to the subject of it, it is seated in the heart. A man in prayer may have a cheerful countenance and a drowsy spirit. The Spirit of God dwells in the heart, and love and joy are the first-fruits of it, Gal. 5:22. Love to duty, and joy in it; joy as a grace, not as a mere comfort. As God is hearty in offering mercy, so is the soul in petitioning for it. There is a harmony between God and the heart. Where there is delight, there is great pains taken with the heart; a gracious heart strikes itself again and again, as Moses did the rock twice. Those ends which God hath in giving, are a Christian's end in asking. Now the more of our hearts in the requests, the more of God's heart in the grants. The emphasis of mercy is  God's whole heart  and  whole soul  in it, Jeremiah. 32:41. So the emphasis of duty is our whole heart and whole soul. As without God's cheerful answering, a gracious soul would not relish a mercy, so without our hearty asking, God

 True religion in the soul is the work of God—it is the operation of God himself as the efficient agent, whoever and whatever may be the instrumentality. It is the grace of God in us.  All God's dealings with men, in regard to salvation and its benefits, are the result of pure favour. Man, as a sinner, merits nothing, and can merit nothing—it is  grace  that reigns throughout his whole salvation.  In sanctification, God's favour shines as brightly as in justification. God's grace is as rich and free in delivering us from the power of sin—as from its punishment. God as effectually blesses us, and as truly loves us in the work of his Spirit, as in the work of his Son.  Sanctification is a progressive work. Growth necessarily implies progress. We cannot be more  justified  at one time than another, for justification admits of no degrees; but we can be more  sanctified  at one time than another, for sanctification admits of  all  degrees. . Inasmuch as every operation

1.  Afflictions. There is a wisdom in inflicting them, and a wisdom in removing them. He is wise to suit his medicines to the humour of our disease, though he doth not to the humour of our wills: he cannot mistake the nature of our distemper, or the virtue of his own medicine. Like a skilful physician, he sometimes prescribes bitter potions, and sometimes cheering cordials, according to the strength of the malady, and necessity of the patient, to reduce him to health. As nothing comes from him, but what is for our good, so nothing is acted by him in a rash and reckless way. His wisdom is as infinite as his goodness; and as exact in managing, as his goodness is plentiful in streaming out to us. He understands our griefs, weighs our necessities, and no remedies are beyond the reach of his contrivance. When our feeble wits are bewildered in a maze, and at the end of their line for a rescue, the remedies unknown to us are not unknown to God. When we know not how to prevent a danger, the

Creation is the effluence of the loving heart of God. Though the. sacred characters be but partially legible to us now, what He wrote, on stars and flowers, on the infinitely great and the infinitely small, on the infinitely near and the infinitely far off, with His creating hand, was the one inscription--God is love. And as in nature, so in providence. The origination, and the support, and the direction of all things, are the works and the heralds of the same love. It is printed in starry letters on the sky. It is graven on the rocks, and breathed by the flowers. It is spoken as a dark saying even by sorrow and pain. The mysteries of destructive and crushing providences have come from the same source. And he who can see with the Psalmist the ever-during mercy of the Lord, as the reason of creation and of judgments, has in his hands the golden key which opens all the locks in the palace chambers of the great King. He only hath penetrated to the secret of things material, and stand

      "I will not leave you comfortless," or, as the Revised Version has it, "desolate-I come to you." Now, most of us know, I suppose, that the literal meaning of the word rendered "comfortless," or "desolate," is "orphans." But that is rather an unusual form in which to represent the relation between our Lord and His disciples. And so, possibly, our versions are accurate in giving the general idea of desolation rather than the specific idea conveyed directly by the word. But still it is to be remembered that this whole conversation begins with "Little children "; and there seems to be no strong reason for suppressing the literal meaning of the word, if only it be remembered that it is employed not so much to define Christ's relation to His brethren as to describe the comfortless and helpless condition of that little group when left by Him. They would be like fatherless and motherless children in a cold world. And wha

Brethren, no man is so poor, so low, so narrow in capacity, so limited in heart and head, but that he needs a whole God to make him restful. Nothing else will. To seek for satisfaction elsewhere is like sailors in their desperation, when the water tanks are empty, slaking their thirst with the treacherous blue that washes cruelly    along the battered sides of their ship. A moment's alleviation is followed by the recurrence  in tenfold intensity in the pangs of thirst, and by madness and death. Do not drink the salt water that flashes and rolls by your side , when you can have recourse to the fountain of life that is with God.

"Even in laughter the heart is sorrowful; and the end of that mirth is heaviness." (Proverbs 14:13) "These thing have I spoken unto you, that My joy may be in you, and that your joy may be fulfilled." (John 15:11, R.V.). A poet, who used to be more fashionable than he is now, pronounces 'happiness' to be our being's end and aim. That is not true, except under great limitation and with many explanations. It may be regarded as God's end, but it is ruinous to make it man's aim. It is by no means the highest conception of the Gospel to say that it makes men happy, however true it may be. The highest is that it makes them good. I put these two texts together, not only because they bring out the contrast between the laughter which is hollow and fleeting and the joy which is perfect and perpetual, but also because they suggest to us the difference in kind and object between earthly and heavenly joys; which difference underlies the other between

Of Effectual Calling 1. All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ: enlightening their minds, spiritually and savingly, to understand the things of God, taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and by his almighty power determining them to that which is good; and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace. 2. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it. 3. Elect infants, dying in infancy, ar

 No man can be justified by the law, because the law condemns every sin, and every sinner for every sin. The law of God is so strict, that it condemns every sin. Now, that which condemns, cannot justify: for these two are contrary, "As many as are of the works of the law, are under the curse," (Gal. 3:10). The apostle Paul was a bold divine; he spoke the truth of God boldly, and cared not what men thought of it. Had the apostle said, "As many as break the law, are under the curse," we would have thought that pretty tolerable; but saith he, "As many as are of the works of the law, are under the curse." Why so? Because their works are not perfect; for it is written, saith the apostle, "Cursed is every one that continueth not in all things which are written in the book of the law to do them." The law curseth every one that cannot fulfil it; if a man could fulfil the whole law of God, and transgress but in one point, yet that one sin would be con

Q. 121.  Why is the word  Remember  set in the beginning of the fourth commandment? A. The word  Remember  is set in the beginning of the fourth commandment, partly, because of the great benefit of remembering it, we being thereby helped in our preparation to keep it, and, in keeping it, better to keep all the rest of the commandments, and to continue a thankful remembrance of the two great benefits of creation and redemption, which contain a short abridgment of religion; and partly, because we are very ready to forget it, for that there is less light of nature for it, and yet it restraineth our natural liberty in things at other times lawful; that it cometh but once in seven days, and many worldly businesses come between, and too often take off our minds from thinking of it, either to prepare for it, or to sanctify it; and that Satan with his instruments much labour to blot out the glory, and even the memory of it, to bring in all irreligion and impiety.

Westminster Confession of Faith. Chapter 21 6. Neither prayer, nor any other part of religious worship, is now, under the gospel, either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed: but God is to be worshiped everywhere, in spirit and truth; as, in private families daily, and in secret, each one by himself; so, more solemnly in the public assemblies, which are not carelessly or willfully to be neglected, or forsaken, when God, by his Word or providence, calleth thereunto. 7. As it is the law of nature, that, in general, a due proportion of time be set apart for the worship of God; so, in his Word, by a positive, moral, and perpetual commandment binding all men in all ages, he hath particularly appointed one day in seven, for a Sabbath, to be kept holy unto him: which, from the beginning of the world to the resurrection of Christ, was the last day of the week; and, from the resurrection of Christ, was changed into the f

No doubt, one may compose spiritual hymns for his own and others' religious recreation; but to admit forms of human composure into the stated and public worship of God, appears to me very improper. (1.) It is extremely dangerous. Heresies and errors by this means may be, and often have been, insensibly introduced into churches, congregations, or families. (2.) There is no need of it. The Holy Ghost hath, in the Psalms of David, and other scriptural songs, furnished us with a rich collection of Gospel doctrines and precious promises; an extensive fund of solid experiences; an exhaustless mine of Gospel grace and truth; an endless variety to suit every state or condition, in which either our own soul, or the church of Christ, can be upon earth. These were all framed by Him who searcheth the hearts, and knows the deep things of God; and hence must be better adapted to the case of souls or societies, than any private composition whatever. (3.) Though the Holy Ghost never saw meet to

1 Help, Lord, because the godly man doth daily fade away; And from among the sons of men the faithful do decay. 2 Unto his neighbour ev'ry one doth utter vanity: They with a double heart do speak, and lips of flattery. 3 God shall cut off all flatt'ring lips, tongues that speak proudly thus, 4 We'll with our tongue prevail, our lips are ours: who's lord o'er us? 5 For poor oppress'd, and for the sighs of needy, rise will I, Saith God, and him in safety set from such as him defy. 6 The words of God are words most pure; they be like silver try'd In earthen furnace, seven times that hath been purify'd. 7 Lord, thou shalt them preserve and keep for ever from this race. 8 On each side walk the wicked, when vile men are high in place.

 I sometimes think the Papists acted wisely in making Peter the first Pope . He serves better as a type for them than any one of the twelve , unless they had gone all the way and chosen Judas . None of the true men were so forward as Peter in giving their judgement , or so frequently wrong.    Rev  William Arnot.

At the creation the three orders of living beings are pronounced good . But man is specially blessed . There is deliberation in heaven respecting his creation : "Let us make man ."  He is created after a high model - " after our likeness. " He is invested with dominion over the creatures : " Let them have dominion over the fish of the sea , and over the fowl of the air , and over all the earth , and over every creeping thing that creepeth on the earth." He is formed for holy matrimony , for dwelling in families : " male and female " - one male and one female  - " created he them. "  Robert  Candlish

"....  I am just returned from a public service , wherein a minister from the country has given us a display of privileges , glaring and overloaded , with little of the spirituality of those privileges , and nothing at all of the difficulty or conflict connected with them , and without calling us to almost any account , excepting gross despisers who may be presumed to be absent . How often , and with how many different notes , is the lullaby sung , the result of which is a sleeping sanctuary , joined with the silly simpering smile of an assumed enjoyment of things really unknown and unfelt , and joined with ill-nature and malignity against any untoward wight (i.e. person ) who may be hardy enough to attempt to break in upon the sweet dream ! But there is One who walks with fiery eyes in the midst of the candlesticks , and who though a Lamb is also a Lion , able to sound an awakening alarm in his own holy mountain , and who can , when he pleases , bring to view the spectacle

From the Directory for Public Worship. Of the Assembling of the Congregation, and their Behaviour in the Publick Worship of God. WHEN the congregation is to meet for publick worship, the people (having before prepared their hearts thereunto) ought all to come and join therein; not absenting themselves from the publick ordinance through negligence, or upon pretence of private meetings. Let all enter the assembly, not irreverently, but in a grave and seemly manner, taking their seats or places without adoration, or bowing themselves towards one place or other. The congregation being assembled, the minister, after solemn calling on them to the worshipping of the great name of God, is to begin with prayer. "In all reverence and humility acknowledging the incomprehensible greatness and majesty of the Lord, (in whose presence they do then in a special manner appear,) and their own vileness and unworthiness to approach so near him, with their utter inability of themse

1. As a teaching and instructing Spirit, furnishing proper matter of prayer, causing us to know what we pray for, Rom. 8:26, enlightening the mind in the knowledge of our needs, and those of others. The Spirit brings into our remembrance these things, suggesting them to us according to the word, together with the promises of God, on which prayer is grounded, John 14:26,"But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you." Hence it is that the saints are sometimes carried out in prayer for things which they had no view of before, and carried by some things they had. 2. As a quickening, exciting Spirit, Rom. 8:26.; the Spirit qualifying the soul with praying graces and affections, working in the praying person sense of needs, faith, fervency, humility, etc. Psa 10:17, "Lord, You have heard the desire of the humble; You will prepare their heart; You will cause

 Creation. Conversion, simply considered, is concluded by divines to be a greater work than creation; for God puts forth more power morally in conversion than he did physically in creation. The world was created by a word; but many words, and many acts, concur to conversion. The heavens are called the works of God's fingers, Psalms. 8:8; but the gospel, in the effects of it, is called the arm of the Lord, Isaiah. 53:1. Men put not their arm to a thing but when the work requires more strength than the fingers possess. It is 'the power of God to salvation;' and the faith it works is begun and fulfilled with power, 2 Thessalonians. 1:11. God created the world of nothing;  nothing  could not objectively contribute to his design, as matter does to a workman's intent; yet neither doth it oppose him, because it is nothing. As soon as God spake the word, this nothing brings forth sun, moon, stars, earth, trees, flowers, all the garnish of nature out of its barren womb. But si

We may hereby examine both our own  notions of the state of glory  and our preparations for it, and whether we are in any measure "made meet for the inheritance of the saints in light." Various are the thoughts of men about the future state,-the things which are not seen, which are eternal. Some rise no higher but unto hopes of escaping hell, or everlasting miseries, when they die. Yet the heathen had their Elysian fields, and Mohammed his sensual paradise. Others have apprehensions of I know not what glistening glory, that will please and satisfy them, they know not how, when they can be here no longer. But this state is quite of another nature, and the blessedness of it is spiritual and intellectual. Take an instance in one of the things before laid down. The glory of heaven consists in the full manifestation of divine wisdom, goodness, grace, holiness,-of all the properties of the nature of God in Christ. In the clear perception and constant contemplation hereof consi

3. There are mixing doctrines: they that would mix something with the grace of God. The grace of God they will not disown, the righteousness of Christ they will not deny; but they will put something in with them in the matter of justification. Take heed of this matter; it is a shame that this should be talked on as a matter of controversy; it is a point that every one's conscience should be fully satisfied in, as they expect salvation from the hand of God. Indeed, good men may jar and jangle about terms that neither of them well understand; but when the matter comes to a particular person's own case, there should be a full satisfaction in this point — that the righteousness of Christ for our justification must stand pure and unmixed. It is a corrupt thing to mix any of the works of the law with the grace of God; and herein lay the error of the Galatians: the grace of God, and the righteousness of Christ, they liked very well; but they would join the law of Moses therewith.

In a word, the hypocrite and the godly differ as clock in their motions and affections, as the motion of a clock differs from the sun; the one moves by art, the other by nature: the hypocrite's motions and impressions are like artificial clockwork, under the influence of the common operations of the Spirit, working upon him by some outward means and providences: but the impressions of believers are natural, under the influence of the Spirit dwelling in them: and whatever secondary purposes outward providences and ordinances may have for advancing them, yet they are the fruits of the special operation of the Spirit that is in him, "as a well of water springing up to eternal life." So that their impressions differ as much as a land flood, that quickly dries up, being only maintained with rain from the clouds, differs from a living spring, which is never altogether dried, even when the flood is abated.

1. As it defaceth the wise workmanship of God. Every sin is a deforming and blemishing our own souls, which, as they are the prime creatures in the lower world, so they have greater characters of Divine wisdom in the fabric of them: but this image of God is ruined broken by sin. Though the spoiling of it be a scorn of his holiness, it is also an affront to his wisdom; for though his power was tile cause of the production of so fair a piece, yet his wisdom was the guide of his power, and his holiness the pattern whereby he wrought it. His power effected it, and his holiness was exemplified in it; but his wisdom contrived it. If a man had a curious clock or watch which had cost him many years pains and the strength of his skill to frame it; for another, after he had seen and considered it, to trample upon it, and crush it in pieces, would argue a contempt of the artificer's skill. God hath shown infinite art in the creation of man; but sin unbeautifies man, and ravisheth his excell

by John Owen Many love to walk in a very careless, unwise profession. So long as they can hold out in the performance of outward duties, they are very regardless of the greatest evangelical privileges,-of those things which are the marrow of divine promises,-all real endeavours of a vital communion with Christ. Such are spiritual peace, refreshing consolations, ineffable joys, and the blessed composure of assurance. Without some taste and experience of these things, profession is heartless, lifeless, useless; and religion itself a dead carcass without an animating soul. The peace which some enjoy is a mere stupidity. They judge not these things to be real which are the substance of Christ's present reward; and a renunciation whereof would deprive the church of its principal supportments and encouragements in all its sufferings. It is a great evidence of the power of unbelief, when we can satisfy ourselves without an experience in our own hearts of the great things, in this kin

       'The graves were opened; and many bodies of the saints which slept arose.'  Matt. 27: 50-53       This is a passage about which very little has been written. Commentators seem to pass it by as something very mysterious. But if the Holy Spirit be with us we will find that there is a lesson for us in this part of the Word. 'The rocks rent.' Wherever we read of this taking place we know it is the presence of the Lord. This explains Jonathan's wonderful victory -- 'there was trembling . . . and the earth quaked' (1 Sam. 14: 15). At Philippi the earth shook (Acts 16: 26) --the Lord was present. 'The saints which slept arose.' When death is spoken of as sleep, it is generally in reference to God's people. Daniel speaks of those that 'sleep in the dust' (12:2). Then we have it in John 11:11; I Cor.15: 6,51; Acts 7:60. It is as if the Lord did not wish us to think of death as anything sad or disagreeable. He wants us to think of it as

An aged Christian in much distress of mind , was once complaining to a friend of his miserable condition ; and among other things said ,' That which troubles me most is , that God will be dishonoured by my fall .' His friend hastily catching at this expression , used it for the purpose of consoling him ; 'Art thou careful of the honour of God ?and dost thou think that God has no care of thee and thy salvation ? A soul forsaken of God cares not what becomes of the honour of God . Therefore be of good cheer ; if God's heart were not towards thee , thine would not be towards God , or towards the remembrance of His name.'

Works of necessity that cannot be done on the day before , nor left undone till the day following , as well as works of mercy , are permitted on the Sabbath. But for a man on that day to employ himself in his ordinary labours , to speak of them , or even to allow them to occupy his thoughts , is to oppose the beneficent purpose of the Lawgiver in appointing it , and to condemn His authority; and if the business of the world , which on other days of the week are not only permitted , but enjoined as a duty , be on this day criminal , how much must it be profaned by those frivolous amusements and recreations which are often resorted to on this sacred day , or by spending it in sloth and idleness ! " He that sinneth against me wrongeth his own soul."    The day of rest is a weekly and solemn recognition of the authority of God . It ought to be employed in religious exercises , both public and private , for which it is set apart; and these exercises should be accounted the repos

As the Holy Ghost is the Spirit of truth , so is Satan the spirit of falsehood ; as the Holy Ghost inspires believers with truth , so doth the devil corrupt unbelievers with error . Let us cleave to the truth of the Gospel,that we may not be counted by God as part of the corporation of fallen angels, and not be barely reckoned as enemies of God , but in league with the greatest enemy to His glory in the world.   The reconciler of the world will be the subduer of Satan . The God of peace sent the Prince of peace to be the restorer of His rights , and the hammer to break in pieces the usurper of them . As a God of truth , He will make good His promise ; as a God of peace He will perfect the design His wisdom hath laid and begun to act. In the subduing Satan , He will be the conqueror of his instruments . He saith not , God shall bruise your troublers and heretics , but Satan . The fall of a general proves the rout of the army . Since God as a God of peace , hath delivered His own , He

"On Christ the solid rock I stand, All other grounds are sinking sand." "He did not say upon Peter; for He did not found the Church upon man , but upon faith. What, therefore means 'on this rock'? upon the confession contained in the words."---Chrysostom. "Upon this rock which thou hast professed , I will build My Church, because the rock was Christ ; upon which foundation even Peter himself was built."---Augustine. "The twelve apostles are the twelve patriarchs of the spiritual Israel , and the relation of Peter to the other apostles appears to be similar  to that of Reuben to his brethren; a relation of primacy , not supremacy. He was " primus inter pares; non summus supra inferiores."--- Bishop Wordsworth. " Utterly groundless is the notion that Peter had , or pretended to , any claim to dictate to the other apostles , to decide finally on all questions of faith or practice, and to bear rule over the universal Churc

Remember that it is not hasty reading, but serious meditation on holy and heavenly truths, that makes them prove sweet and profitable to the soul . It is not the mere touching of the flower by the bee that gathers honey, but her abiding for a time on the flower that draws out the sweet . It is not he that reads most , but he that meditates most that will prove to be the choicest, sweetest, wisest and strongest Christian.                             Thomas Brooks      Oftentimes in reading (The Bible) every word seemed to touch my heart. I felt a harmony between something in my heart , and those sweet and powerful words. I seemed often to see so much light exhibited in every sentence , and such refreshing food communicated, that I could not get along in reading ; often dwelling long on one sentence , to see the wonders contained in it ; yet almost every sentence seemed to be full of wonders.                                   Jonathan Edwards.

The blood of Christ cleanseth, not has cleansed, or shall cleanse. This notes a continual act . There is a perpetual pleading of it for us . It is a fountain opened for sin , Zechariah13..there is a constant streaming of virtue from this blood, as there is of corruption from our nature.  It was shed but once , it is applied often, and the virtue of it is as durable as the person whose blood it is. The blood of Christ cleanseth. . The apostle joins nothing with the blood. It has the sole and sovereign virtue. There is no need of tainted merits , unbloody sacrifices, and terrifying purgatories. The whole of cleansing is ascribed to this blood, not anything to our own righteousness or works. It admits no partner with it , not the blood of martyrs nor the intercessions of saints. 

This blood purges not just some sort of sins, and leaves the rest to be expiated by purgatory fire. This expression of the apostle , of all sin , is water enough to quench all flames of purgatory that Rome has kindled ; what sins are not expiated by it are left not to a temporary , but an eternal death; not to a refining , but to a consuming fire. So that we see these words are an antidote against fears arising by reason of our infirmities, a cordial against faintings , an encouragement to a holy walk with God. It is a short but a full panegyric of the virtue of the blood of Christ

Once a man professes , the eyes of all are upon him ; and well they may , for his profession in the world is a separation from the world . Believers condemn those by their lives who condemn then by their lips . Righteous David saw many who were waiting to triumph in his mistakes , Hence the more they watched , the more he prayed ;"Teach me thy way, O Lord,and lead me in a plain path, because of mine enemies.".........they make use of your weakness as a plea for their wickedness. Men are merciless in their censures of Christians; they have no sympathy for their infirmities; while God weighs them in more equal scales , and says , "The Spirit is willing , but the flesh is weak."

I think this should be a terror to an unconverted soul, to think he is a burden to the creation. " Cut it down; why cumbereth it the ground "Luke 13:7. If inanimate creatures could but speak, your food would say, "Lord, must I nourish such a wretch as this , and yield forth my strength for him , to dishonour Thee? No I will choke him rather , if Thou wilt give me commission ."  The very air would say , "Lord , must I give this man breath, to set his tongue against heaven, and scorn Thy people, and vent his pride and wrath, and filthy talk, and belch out oaths and blasphemy against Thee?  No, if Thou wilt but say the word , he shall be breathless for me ." His poor beast would say , "Lord, must I carry him upon his wicked designs?  No, I will break his bones, I will end his days rather , if I may have but leave from Thee." A wicked man, the earth groans under him , and hell groans for him , till death satisfies both. While the Lord of hosts is ag

It is Christ who is altogether lovely. Nothing is lovely in opposition to him , or in separation from him . If he truly is altogether lovely, then whatsoever is opposite to him , or separate from him can have no loveliness in it . Take away Christ , and where is the loveliness of any enjoyment? The best creature comfort apart from Christ is a broken cistern. It cannot hold one drop of true comfort , Psalm 73;26. It is with the creature ---the sweetest and loveliest creature---as with a beautiful image in the mirror ; turn away the face and where is the image?Riches honours , and comfortable relations are sweet when the face of Christ smiles upon us through them ; but without him , what empty trifles are they all?

The blessedness of Heaven is so glorious that when the saints arrive there they will look back on their earthly pilgrimage, however wonderful their life in Christ was then, as a veritable Hell. Just as truly, on the other hand, will those who perish in Hell look back on the life in this world, however miserable it may have been , as veritable Heaven. Jonathan Edwards Thus(in heaven) they shall eat and drink abundantly, and swim in the ocean of love, and be eternally swallowed up in the infinitely bright, and infinitely mild and sweet, beams of divine love ;eternally receiving that light, eternally full of it , and eternally compassed round with it, and everlasting reflecting it back to its foundations.  Jonathan Edwards

At the end of the world, when the church of Christ shall be settled in its last, and most complete, and its eternal state, and all common gifts, such as convictions and illuminations, and all miraculous gifts, shall be eternally at an end , yet then divine love shall not fail, but shall be brought to its most glorious perfection in every individual member of the ransomed church above. Then in every heart, that love which now seems as but a spark, shall be kindled to a bright and glowing flame, and every ransomed soul shall be as it were in a blaze of divine and holy love, and shall remain and grow in this glorious perfection and blessedness through all eternity!