A Goodly Heritage

"And establish you in every good word and work." 2 Thessalonians 2:17 The living family of God need to be established in the truth, so as not ever to be "children tossed to and fro with every wind of doctrine." It is not sufficient for a building to be raised--it must be established before we can know whether it will stand. The most anxious moment of the builder is to see how it will settle; how the walls will bear the roof, and every part stand firm and good without bulging or slipping. When the scaffolding is taken away from a newly-built arch, how the architect looks to see whether it will settle well and the extent of the drop, if there be any. So in grace. It is not merely making a profession that will serve. Many a building stands well as long as the scaffolding remains; many an arch looks firm while the scaffolding supports it. So many seem to stand well in early days, when upheld by zeal and earnestness, or strengthened by the support of others. But h

1. A hypocrite's inside is never answerable to his outside.  A hypocrite's inside is one thing, and his outside another thing; a hypocrite is outwardly clean—but inwardly unclean; he is outwardly glorious—but inwardly inglorious. Hypocrites are like apothecaries' gally-pots, having without the title of some excellent preservative—but within they are full of some deadly poison. They are like the Egyptian temples, which were beautiful without—but within there was nothing to be found but serpents and crocodiles, and other venomous creatures. Hypocrites trade more for a good name, than for a good heart; for a good report, than for a good conscience; they are like fiddlers, more careful in tuning their instruments than in watching their spirits. Hypocrites are like white silver—but they draw black lines; they have a seeming sanctified outside—but stuffed within with malice, worldliness, pride, envy, etc. Like window cushions, made up of velvet and richly embroidered—but stu

It is not your strongest resolutions or purposes, without the grace of the Spirit, which can overmaster a lust. A soul-sore  will continue to run—though we resolve and say it shall not. It was the  blood  of the sacrifice, and the  oil , which cleansed the leper in the law. And by them is meant the blood of Christ and the grace of His Spirit. Lev. 14:14-16. It was a touch of Christ's garment which cured the woman of her bloody issue. Your strongest resolutions or purposes may hide a sin, but cannot quench it. They may cover a sin, but cannot cut off a sin.  A black patch may cover a sore—but it  does not cure it! Neither is it the papists' purgatories,  watchings, whippings, nor the kissing of the statue  of St. Francis, or licking of lepers' sores—which will  cleanse the fretting leprosy of sin!  In the strength of Christ, and in the power of the Spirit —set soundly upon the mortifying of every lust! Oh, hug  none, indulge none—but resolvedly set upon  the ruin of every l

Prayer  is the only means to supply all defects, it gets all, and makes up the loss of all; as a gracious poor woman said in her distress, "I have no friend—but I have prayer; that will get favour with my God; so long as I can find a praying heart, God will, I am sure of that, find a pitying heart and a helping hand." It is not the length—but the strength of prayer; it is not the labour of the lip—but the travail of the heart—which prevails with God, Jer. 29:12-14. It is not the  arithmetic  of our prayers, how many they are; nor the  rhetoric  of our prayers, how eloquent they be; nor the  geometry  of our prayers, how long they be; nor the  music  of our prayers, how sweet they be; nor the  logic  of our prayers, how methodical they are—which will prevail with God. It is only fervency, importunity in prayer, which will make a man prevalent with God. Fervent prayer hits the mark, carries the day, and pierces the walls of heaven, though like those of Gaza, made of brass and

THE FIRST CHARACTER False teachers are men-pleasers (Gal. 1:10; 1 Thess. 2:1-4). They preach more to please the ear than to profit the heart: "Which say to the seers, See not; and to the prophets, Prophecy no unto us right things: speak to us smooth things; prophecy deceits"' (Isa. 30:10). "A wonderful and horrible thing is committed in the land: the prophets prophesy falsely, and the priests bear rule by their means, and my people love to have it so. And what will you do in the end thereof?" (Jer. 5:30,31). They handle holy things rather with wit and dalliance (playful come-on) then with fear and reverence. False teachers are soul-undoers. They are like evil chirurgeons, that skin over the wound, but never heal it. Flattery undid Ahab and Herod, Nero and Alexander. False teachers are hell's greatest enrichers. Non acerba, sed blanda, Not bitter, but flattering words do all the mischief, said Valerian, the Roman emperor. Such smooth teachers are sweet s

"Golden vials, full of odours, which are the prayers of saints."  Rev. 5:8 If there be an argument which establishes beyond all dispute the doctrine of the fall, and the necessity of a restored and regenerated nature, it is the fact, that from it nothing that is holy, spiritual, or good emanates. The moral soil is so utterly degenerate, that even the flowers which adorn it—the natural virtues still clinging to our humanity—are, in the sight of a holy God, but as noxious weeds, destined finally and utterly to perish. Such was the complete wreck, such the entire paralysis of our nature. "In my flesh," says the apostle, dwells  no  good thing." If, then, in the midst of this utter and universal corruption, there should be found springing any bud, or blossom, or fruit of real holiness—anything truly gracious, spiritual, heavenly—it must be the product of a divine principle, of a new nature implanted within us by God the Holy Spirit. A striking proof and illust

The most significant and appalling demonstration of God's holiness that the universe ever beheld, infinitely distancing and transcending every other, is the sufferings and death of His only and beloved Son! The cross of Calvary exhibits God's hatred and punishment of sin in a way and to an extent which the annihilation of millions of worlds, swept from the face of the universe by the broom of His wrath, could never have done! "Who his own self bare our sins in his own body on the tree." Behold the most awful display of God's hatred of sin! Finding the sins of the Church upon Christ as its Surety, Substitute, and Savior,  the wrath of God was poured out upon Him without measure!  God finding the sins of His people laid upon His Son, emptied upon His holy soul all the vials of His wrath due to their transgressions! Go, my soul, to Calvary, and learn how holy God is, and what a monstrous thing sin is, and how imperiously, solemnly, and holily bound Jehovah is to

"Cast your burden upon the Lord, and he shall sustain you." Psalm 55:22 It is by an act of simple, prayerful faith we transfer our cares and anxieties, our sorrows and needs, to the Lord. Jesus invites you come and lean upon Him, and to lean with all your might upon that arm that balances the universe, and upon that bosom that bled for you upon the soldier's spear! But you doubtingly ask, "Is the Lord able to do this thing for me ?" And thus, while you are debating a matter about which there is not the shadow of a shade of doubt, the burden is crushing your gentle spirit to the dust. And all the while Jesus stands at your side and lovingly says, "Cast your burden upon Me and I will sustain you. I am God Almighty. I bore the load of your sin and condemnation up the steep of Calvary, and the same power of omnipotence, and the same strength of love that bore it all for you then, is prepared to bear your need and sorrow now. Roll it all upon Me! Child of M

"If you knew the gift of God, and who it is that says to you, Give me to drink; you would have asked of him, and he would have given you living water." John 4:10 We cannot know the  nature,  though we may know the  necessity,  of the gift of God, until we experience its power as revealed and shed abroad in our soul.  Then  we know some measure of the gift of God when we feel eternal life flowing through our spiritual veins. How do I know I live naturally? Is not my participation of natural life known to me by an internal consciousness that I possess it? I know I live, because I feel that I live. And so, if we have spiritual life, there will be, at times and seasons, an internal consciousness that we have it; we shall feel the spiritual heart beat, and the spiritual lungs breathe, and the spiritual eyes see, and the spiritual ears hear--in a word, we shall be internally conscious of those emotions and sensations which are peculiar to the life of God in the soul. Spiritual

"They shall ask the way to Zion with their faces toward it, saying, Come, and let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten."  Jeremiah 50:5 "Come,  let us join ourselves  to the Lord." Does this imply any power in the creature to join himself to the Lord? No; but it implies this--that when the Lord unites us to himself, then we unite ourselves to him; when the Lord brings the believer into a manifested union with himself, then there is a leaping forth of the soul, a going forth of the affections, a cleaving to him with purpose of heart, a believing in him with all the powers of the mind, and a solemn renunciation, a casting aside, a trampling under foot, a rejection of everything but that which stands in the power of God, as made known to the soul by the Holy Spirit. It is not spoken in a presumptuous way--"Come, let us join ourselves to the Lord." It does not indicate any bold presumptuous  claim  upon the L

I am the True Vine — John 15.1 All earthly things are the shadows of heavenly realities—the expression, in created, visible forms, of the invisible glory of God. The Life and the Truth are in Heaven; on earth we have figures and shadows of the heavenly truths. When Jesus says: “I am the true Vine,” He tells us that all the vines of earth are pictures and emblems of Himself. He is the divine reality, of which they are the created expression. They all point to Him, and preach Him, and reveal Him. If you would know Jesus, study the vine. How many eyes have gazed on and admired a great vine with its beautiful fruit. Come and gaze on the heavenly Vine till your eye turns from all else to admire Him. How many, in a sunny clime, sit and rest under the shadow of a vine. Come and be still under the shadow of the true Vine, and rest under it from the heat of the day. What countless numbers rejoice in the fruit of the vine! Come, and take, and eat of the heavenly fruit of the true Vine

 How sad are the consequences of grieving the Spirit! It must be acknowledged, that he is very often grieved by us; but, blessed be his name, he does not always take the advantage against us; does not always resent the affronts we cast upon his gracious or comforting influences, by undervaluing or overvaluing them. If he did, the people of God would be perpetually in a deserted, uncomfortable condition. But when he is once provoked to such a degree as actually to withdraw, O what sad effects follow! Now the graces of the Spirit seem to lie dead, now nothing but sin and corruption seem to reign, now we are exposed to fall a ready prey to our spiritual enemies, and we may be obliged to pray and wait a long time before there be any comfortable return. Let us therefore be very cautious and watchful, lest we dishonor and offend him; for when we begin to fall, we know not how low we may fall, or how dismal our case may be, before he returns, and we are revived.  How ungovernable ar

1. There is a great difference between speculative study, and spiritual meditation. This observation is of the greatest importance to direct us what we are to aim at, when we are striving to perform this duty.  But yet it is needful to say a few words to make this distinction clear; for though there be in appearance a near affinity between study and meditation, yet in reality they are as different from one another, as the sun shining in the heavens, and a sign of the sun painted. It is to be feared, that many persons are apt to imagine, that meditation is nothing else but thinking over, looking and inquiring into the doctrines and duties of the word of God. But it is plain, a person may employ himself much in this way, and yet be a stranger to true meditation. The difference lies here: study is the looking into divine things in order to understand them; but meditation is the ruminating upon them in order to apply them to your cases and consciences, and to rise our affections toward

 What thing soever he hath purposed, he in due time applies to the performance of it, and then the counsel of his will becomes the works of his hands, and there is an admirable harmony and exact agreement between these two. All things come out of the womb of his eternal decree, by the word of his power, even just fashioned and framed, as their lineaments and draughts were proportioned in the decree, nothing failing, nothing wanting, nothing exceeding. There is nothing in the idea of his mind but it is expressed in the work of his hands. There are no under-cooked half-wishes in God. Men have such imperfect desires, — I would have, or do, such a thing if it were not, &c. He wavers not thus in suspense; but what he wills and desires, he wills and desires indeed. He intends, doubtless, it shall be, and what he intends he will execute and bring to pass; therefore his will in due time applies almighty power to fulfil the desire of it; and almighty power being put to work by his will,

 The love of God is eternal, it does not commence in time, it is without beginning, it is from eternity: this is evident from the love of God to Christ, which was before the foundation of the world; and with the same love he loved him, he loved his people also, and as early, (John 17:23, 24) and from various acts of love to them in eternity; as the election of them in Christ, which supposes the love of them, (Eph. 1:4) the covenant of grace made with them, in which, grants of grace, and promises of glory, were made before the world began; and Christ was set up as the Mediator of it from everlasting: all which are strong proofs of love to them (2 Tim. 1:9; Titus 1:2; Prov. 8:22, 23). . The love of God is immutable, unalterable, and invariable; it is like himself, "the same today, yesterday, and for ever": and, indeed, God is love; it is his nature; it is himself; and therefore must be without any variableness, or shadow of turning. It admits of no distinctions, by which it

There can be no authority save that which is infallible and Divine, that is, God speaking to us directly in His Word. “O Lord, are not thine eyes upon the truth?” (Jer 5:3). The word truth in Scripture refers to both doctrine and practice. It points to both the “error” and the “lie.” It classes both together. It condemns both. False speaking, whether in reference to teaching or witness bearing, is declared to be abominable to God. His eyes are upon the truth. They watch over it, to guard it, and to maintain it. God is now recalling humanity to the book that was written for it. By the very attacks made on it by enemies, as well as by the studies of its friends, He is bringing us back to this one volume, as the light shining in a dark place. That we may know the past, the present, and the future, He is bidding us betake ourselves to it. Let us read it, let us study it, let us love it, let us reverence it. It will guide, it will cheer, it will enlighten, it will make wise, it wil

 He is called, the " Consolation of Israel ." He is not only a  comforter —but  comfort  itself. Other comforts, when compared with him, scarcely deserve the name. True believers rejoice in Christ Jesus, and have no confidence in the flesh. A command is given them to rejoice in him always. The gospel which reveals him is a joyful sound, the tidings it brings are glad tidings. Jesus may well be called the Consolation of his people, as he saved them from everlasting misery, relieves them under present troubles, and advances them to the regions of eternal joy and felicity. All the consolation they have in this world, is derived from him. If they have joy in God—it is through Jesus Christ our Lord, by whom they have now received the atonement. If they glory—it is in his cross. If they are of good cheer—it is because he has forgiven their sins. If they rejoice in hope of the glory of God—it is because Christ is in them, the hope of glory. Hence we hear those who believe, ex

"O send thy light forth and thy truth."  Psalm 43:3 "O  send  out your light." The Psalmist desired that light might be sent out, that is, that there might be a communication of it. The soul walking in darkness, and enabled under that darkness to pant and cry after light, is not satisfied with the conviction, however deep, that with God is light. The thirsty man is not satisfied with knowing that there is water in the well; nor the man who has lost his way in a mine, with knowing that there is light in the sun. One faint ray gleaming through a chink were worth to him a thousand suns, blazing, unseen by him, in the sky. And thus the benighted saint cannot rest in the bare knowledge that "God is light, and in him is no darkness at all," but his sigh and cry is that this light may be sent out of the fullness of the Godhead into his soul, so as to shed abroad an inward light in his heart, whereby he may see the truth of God; whereby he may see the glory o

  A Meditation of the Presence of God There is nothing that makes more to true godliness of life, than the persuasion of thy presence, dear Father and that nothing is hid from thee, but that all to thee is open and naked, even the very thoughts which one day thou wilt reveal and open, either to our praise or punishment in this life, as thou did David's faults, which he did secretly; ( 2 Sam. xii. ;) or in the life to come ( Matt. xxv. ) For nothing is so hid that it shall not be revealed; therefore the prophet says, Woe to them that keep secret their thoughts, to hide their counsel from the Lord, and do their works in darkness, saying, "Who sees us?" Grant to me therefore, dear God, mercy for all my sins especially my hidden and close sins; enter not into judgment with me, I humbly beseech thee; give me to believe truly in thy Christ, that I may never come into judgment for them, and that with David I might so reveal them and confess them unto thee, that thou w

Because thou, Lord, would have us to love thee, not only dost thou will, entice, allure, and provoke us, but also commands us so to do, promising thyself unto such as love thee, and threatening us with damnation if we do otherwise; whereby we may see both our great corruption and naughtiness, and also thine exceeding great mercy towards us. First, concerning our corruption and naughtiness, what a thing it is that power, riches, authority, beauty, goodness, liberality, truth, justice, all which thou art, good Lord, cannot move us to love thee! Whatsoever things we see fair, good, wise, mighty, are but sparks of that power, beauty, goodness, wisdom, which thou art. For that thou might declare thy riches, beauty, power, wisdom, goodness, &c. thou hast not only made, but still dost preserve, all creatures to be declarers and setters forth of thy glory, and as a book to teach us to know thee, as David says of the heavens.  Ps. xix. How fair thou art, the beauty of the sun, moon

Let Him kiss me with the kisses of His mouth: For Thy love is better than wine. It is well that it should be so; it marks a distinct stage in the development of the life of grace in the soul. And this recorded experience gives, as it were, a Divine warrant for the desire for sensible manifestations of His presence—sensible communications of His love. It was not always so with her. Once she was contented in His absence—other society and other occupations sufficed her; but now it can never be so again. The world can never be to her what it once was; the betrothed bride has learnt to love her LORD, and no other society than His can satisfy her. His visits may be occasional and may be brief; but they are precious times of enjoyment. Their memory is cherished in the intervals, and their repetition longed for. There is no real satisfaction in His absence, and yet, alas! He is not always with her: He comes and goes. Now her joy in Him is a heaven below; but again she is longing

1 . Watch against the beginnings of a neglect of this duty. Persons who have for a time practiced this duty, and afterwards neglect it, commonly leave it off by degrees. While their convictions and religious affections last, they are very constant in their closets, and no worldly business, or company, or diversion hinders them. But as their convictions and affections begin to die away, they begin to find excuses to neglect it sometimes. They are now so hurried; they have now such and such things to attend to; or there are now such inconveniences in the way, that they persuade themselves they may very excusably omit it for this time. Afterwards it pretty frequently so happens, that they have something to hinder, something which they call a just excuse. After a while, a less thing becomes a sufficient excuse than was allowed to be such at first. Thus the person by degrees contracts more and more of an habit of neglecting prayer, and becomes more and more indisposed to it. And even when

 One of the first uses of the prayer-meeting was to encourage a discouraged people. The first meeting for prayer which we find after our Lord’s ascension into heaven is the one mentioned in the text, and we are led from it to remark that  united prayer is the comfort of a sorrowful church . Can you imagine the sorrow which filled the hearts of the disciples when their Lord had departed from them? They were an army without a leader, a flock without a shepherd, a family without a head. Exposed to innumerable trials, the strong, bold wall of Jesus’ presence, which had been around about them, was now withdrawn. In the deep desolation of their spirits they resorted to prayer. They were like a flock of sheep that will huddle together in a storm, or come closer to each other when they hear the sound of the wolf. Poor defenseless creatures as they were, yet they loved to come together, and would die together if need be. They felt that nothing made them so happy, nothing so encourage them,

If there be an argument which establishes beyond all dispute the doctrine of the fall, and the necessity of a restored and regenerated nature, it is the fact, that from it nothing that is holy, spiritual, or good emanates. The moral soil is so utterly degenerate, that even the flowers which adorn it—the natural virtues still clinging to our humanity—are, in the sight of a holy God, but as noxious weeds, destined finally and utterly to perish. Such was the complete wreck, such the entire paralysis of our nature. "In my flesh," says the apostle, dwells  no  good thing." If, then, in the midst of this utter and universal corruption, there should be found springing any bud, or blossom, or fruit of real holiness—anything truly gracious, spiritual, heavenly—it must be the product of a divine principle, of a new nature implanted within us by God the Holy Spirit. A striking proof and illustration of this is presented in the subject of this chapter. There exists not a more undo

"Yet not I, but Christ lives in me."  "O," he would say, "look not at Paul; take not your measure of him as if he were able to do these things in his own strength. Look not at him, but at Christ; in him Paul lives, it is true; but not in his own life, but in Christ's. He fights against sin and self; not however in his own strength, but in Christ's. He stands righteous before God. Not however in his own righteousness, but Christ's. He has both will and action; yet neither is his own, but Christ's; for Christ works in him both to will and to do his good pleasure." This made the apostle say "Not I." It could not be his natural "I," for that was crucified; and he even disclaims any part of the work as done by his spiritual "I;" for though that lived, yet, it only lived by Christ living in it. But how it may be asked, does Christ live in a believer's soul? By his Spirit and grace; by being formed in his heart