A Goodly Heritage

The walking in the Spirit which is here enjoined consists further in  maintaining a constant conflict with indwelling sin , and seeking to crucify the flesh, with its corruptions and lusts. I need not say - for your own experience must convince you - that regeneration does not destroy sin in the soul. It dethrones sin; it breaks its power; but it does not extirpate or expel it from the heart. It is still there; not as a tyrant, but as a traitor, ever ready to deceive and seduce, and then most likely to succeed when we are least sensible of its presence, and least watchful against its wiles. Even in the bosom of the child of God there is many a “root of bitterness,” which, springing up, may trouble and defile him; there is a “sin which doth so easily beset him;” there is “a law in his members warring against the law of his mind, and bringing him into captivity to the law of sin and of death.” The whole course of his sanctification is a ceaseless warfare, which will never terminate unt

The careless and presumptuous sinner, or the cold and formal professor, may be conscious of no difficulty in prayer which cannot be overcome by the power of his own natural faculties: he may content himself with a repetition of a form of words, such as his memory can easily retain and recall, and caring for no further communion with God than what may be implied in the occasional or regular use of that form, he is not sensible of any infirmity such as calls for the aid of the Spirit. But not such are the feelings of any true believer, for never is he more sensible of his own infirmity, and of his absolute dependence on the Spirit’s grace, than when he seeks, in the hour of prayer, to spread his case before the Lord, and to hold communion and fellowship with him as Father in heaven Buchanan

The difference betwixt the natural and spiritual knowledge of divine truth is not only real but great. It is as the difference betwixt darkness and light, or betwixt night and day. Every natural man, however educated, is ‘alienated from the life of God through the ignorance that is in him.’ He may be more learned in the letter of the Scriptures, more thoroughly furnished with all literary erudition, more scientific in his dogmatic orthodoxy, more eloquent in illustration and argument, than many of those who are ‘taught of God;’ but ‘I say unto you, He that is least in the kingdom of heaven is greater than he.’ It is not a difference in  degree ,   but in kind. In that which is common to both, the natural man may have a higher degree of learning than the spiritual; but in that which is peculiar to such as are taught of God, there is no room for comparison; that kind of knowledge, although it, too, admits of degrees as it is possessed by the people of God, belongs to none else, to none

In these days of boasted liberality, it may appear captious to oppose with zeal the errors of men who have acquired a name in the Christian world. The mantle of charity, it will be said, ought to be thrown over mistakes that have resulted from a free and impartial investigation of truth, and if not wholly overlooked, they should be noticed with a slight expression of disapprobation. Such, however, was not the conduct of the Apostle Paul. He spared neither churches nor individuals, when the doctrines they maintained tended to the subversion of the Gospel ; and the zeal with which he resisted their errors was not inferior to that with which he encountered the open enemies of Christianity. He affirms that the doctrine introduced into the Galatian churches is another Gospel, and twice pronounces a curse against all by whom it was promulgated. Instead of complimenting the authors of this corruption of the Gospel as only abusing in a slight degree the liberty of free examinatio

ALL Scripture is given by inspiration of God. Every page of the sacred volume is stamped with the impress of Deity, and contains an inexhaustible treasure of wisdom, and knowledge, and consolation. Some portions of the word of God, like some parts of the material creation, may be more important than others. But all have their proper place, all proclaim the character of their glorious Author, and all ought to be earnestly and reverentially studied. Whatever be their subject, whether it relates to the history of individuals or of nations, whether it contains the words of precept or exhortation, or whether it teaches by example, all is profitable for doctrine, for reproof, for correction, for instruction in righteousness. But while every part of the word of God demands the most serious attention, it is not to be doubted that certain portions of the sacred volume call for more frequent and deeper meditation. In the Old Testament, the Book of Psalms contains a summary of all S

In that wondrous prayer which the Lord Jesus Christ as the great High Priest over the house of God, offered up to his heavenly Father on the eve of his sufferings and death, there is a declaration which demands of all who fear God the deepest and most attentive consideration. It is this: "And this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent." Joh 17:3 These words are often incorrectly quoted, by which much of their force and meaning is lost, "And this is life eternal, to know thee." But the Lord s words are, "that they might know thee." In the original the article stands before "life eternal," so that the meaning of the whole passage is, "And this is the life eternal which he has to give, that they whom thou hast given him may know thee." He thus explains what this eternal life is, and that it is given to the objects of his Father s love and choice, that they, and they only, mig

But what did this balm in Gilead literally signify? Gilead was a country beyond Jordan, in which certain trees grew of great value and rarity, from the trunk and branches of which there distilled a highly odoriferous gum, which was said to be of sovereign efficacy in healing wounds. We find that the Ishmaelitish merchants to whom Joseph was sold by his brethren were taking some of this balm to Egypt; and when Jacob would propitiate the chief lord of Egypt, whom he knew not then to be Joseph, he bade his sons " take a little balm " with them, as a suitable and acceptable offering. It thus became celebrated for its healing properties; and its very scarcity, the trees growing in no other soil or climate, and consequent dearness, gave it a still higher reputation. The prophet, therefore, viewing on the one hand Zion s desperate case, and on the other God s own divinely-contrived and appointed remedy, asks this pregnant question, " Is there no balm in Gilead? " He loo

"He openeth, and no man shutteth."—Revelation 3:7. ESUS is the keeper of the gates of paradise and before every believing soul He setteth an open door, which no man or devil shall be able to close against it. What joy it will be to find that faith in Him is the golden key to the everlasting doors. My soul, dost thou carry this key in thy bosom, or art thou trusting to some deceitful pick-lock, which will fail thee at last? Hear this parable of the preacher, and remember it. The great King has made a banquet, and He has proclaimed to all the world that none shall enter but those who bring with them the fairest flower that blooms. The spirits of men advance to the gate by thousands, and they bring each one the flower which he esteems the queen of the garden; but in crowds they are driven from the royal presence, and enter not into the festive halls. Some bear in their hand the deadly nightshade of superstition, or the flaunting poppies of Rome, or the hemlock of self-righteo

We do not gild gold. We do not paint rubies. We cannot brighten diamonds. Neither can any artist add any final touch to the Word of God . It stands as the sun in the sky , and this proud age can add nothing to it . It has the glory of God and any attempt to improve it can but disfigure it . It speaks with authority and breaks upon you as the Voice from heaven . Five hundred times in the Pentateuch, three hundred times in the following books and twelve hundred times in the prophets , the declarations are prefaced or concluded with such expressions as "Hear the Word of the Lord" or " Thus saith the Lord." No other book dares thus to address itself to the universal conscience . No other speaks with such a binding claim or presumes to command the obedience of all mankind . The book speaks to the inner conscience with the authority of God Himself.

THE WONDER OF THE BOOK The wonder of the Book, my friends, grows on us as our experience is enlarged, for the more deeply we search it the more we feel that the Bible is not merely a book, but The Book, and that Sir Walter Scott in his dying hour was right when he asked his son-in-law to read to him out of the Book, and in answer to the question, "What Book" replied "There is only one Book, the Bible. 'In the whole world it is called 'the Book.' All other books are mere leaves, fragments. ' ' Yes. It alone is the perfect Book. It is the eternal Book. It is the Voice; all others are merely echoes. Of course, you all know that tbe Bible literally means the Book. It is a trans- lation of the Greek title of the Bible, Biblos; in English, the Book. It is the Book that stands alone; unapproachable in grand eur; solitary .'in splendour; mysterious in »•• acendancy; as high above all other books as heaven above earth, as the Son o

 Once upon a time, when one of our kings came back from a captivity, old historians tell us that there were fountains in Cheapside that did run with wine. So bounteous was the king, and so glad the people, that instead of water they made wine flow free to everybody. There is a way of making our life so rich, so full, so blessed to our fellow men, that the metaphor may be applicable to us, and men may say that our life flows with wine when other men's lives flow with water. Ye have known some such men. There was a Howard. John Howard's life was not like our poor common lives; he was so benevolent, his sympathy with the race so self-denying, that the streams of his life were like generous wine. You have known another, an eminent saint, one who lived very near to Jesus: when you talked yourself you felt your conversation was poor watery stuff; but when he talked to you there was an unction and a savor about his words, a solidity, and a strength about his utterances which you cou

 Mr. Arnot, in his very beautiful book upon the Proverbs, tells a story to illustrate this text. He says that in the Southern seas an American vessel was attacked by a wounded whale. The huge monster ran out for the length of a mile from the ship, and then turned round, and with the whole force of its acquired speed struck the ship and made it leak at every timber, so as to begin to go down. The sailors got out all their boats, filled them as quickly as they could with the necessaries of life, and began to pull away from the ship. Just then two strong men might be seen leaping into the water who swam to the vessel, leaped on board, disappeared for a moment, and then came up bringing something in their hands. Just as they sprang into the sea, down went the vessel, and they were carried round in the vortex, but they were observed to be both of them swimming, not as if struggling to get away, but as if looking for something, which at last they both seized and carried to the boats. What w

“Stand still, and see the salvation of the Lord.” Exodus 14:13 These words contain God’s command to the believer when he is reduced to great straits and brought into extraordinary difficulties. He cannot retreat; he cannot go forward; he is shut up on the right hand and on the left; what is he now to do? The Master’s word to him is, “Stand still.” It will be well for him if at such times he listens only to his Master’s word, for other and evil advisers come with their suggestions.  Despair  whispers, “Lie down and die; give it all up.” But God would have us put on a cheerful courage, and even in our worst times, rejoice in his love and faithfulness.  Cowardice  says, “Retreat; go back to the worldling’s way of action; you cannot play the Christian’s part, it is too difficult. Relinquish your principles.” But, however much Satan may urge this course upon you, you cannot follow it if you are a child of God. His divine fiat has bid thee go from strength to strength, and so thou sha

Christ known should be Christ used. The spouse knew her Beloved to be like a fruit-bearing tree, and at once she sat under His shadow, and fed upon His fruit. It is a pity that we know so much about Christ, and yet enjoy Him so little. May our experience keep pace with our knowledge, and may that experience be composed of a practical using of our Lord! Jesus casts a shadow, let us sit under it: Jesus yields fruit, let us taste the sweetness of it. Depend upon it that the way to learn more is to use what you know; and, moreover, the way to learn a truth thoroughly is to learn it experimentally. You know a doctrine beyond all fear of contradiction when you have proved it for yourself by personal test and trial. The bride in the song as good as says, “I am certain that my Beloved casts a shadow, for I have sat under it, and I am persuaded that He bears sweet fruit, for I have tasted of it.” The best way of demonstrating the power of Christ to save is to trust in Him and be saved yoursel

DEUT . 6.4. " Hear, O Israel, the Lord our God is one Lord. 1 JOHN 5.7. " There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. "'GREAT is the mystery of godliness,' 1 Tim. 3.16. Religion and true godliness is a bundle of excellent mysteries,—of things hid from the world, yea, from the wise men of the world, (1 Cor. 2.6.) and not only so, but secrets in their own nature, the distinct knowledge whereof is not given to saints in this estate of distance and absence from the Lord. There is almost nothing in divinity, but it is a mystery in itself, how common soever it be in the apprehensions of men. For it is men's overly, [That is, careless—E D .] and common and slender apprehensions of them, which make them look so commonly upon them. There is a depth in them, but you will not know it, till you search it, and sound it; and the more you sound, you shall find it the more profound. But there are some m

H UMILITY  is the root of charity, and meekness the fruit of both. There is no solid and pure ground of love to others, except the rubbish of self-love be first cast out of the soul; and when that superfluity of naughtiness is cast out, then charity hath a solid and deep foundation: 'The end of the command is charity out of a pure heart,' 1 Tim. 1.5. It is only such a purified heart, cleansed from that poison and contagion of pride and self-estimation, that can send out such a sweet and wholesome stream, to the refreshing of the spirits and bowels of the church of God. If self-glory and pride have deep roots fastened into the soul, they draw all the sap and virtue downward, and send little or nothing up to the tree of charity, which makes it barren and unfruitful in the works of righteousness, and fruits of mercy and meekness. There are obstructions in the way of that communication, which only can be removed by the plucking up of these roots of pride and self-estimation, which

It is foretold by our Lord Jesus Christ, that in the last days the 'love of many shall wax cold,' Matt. 24.12. And truly this is the symptom of a decaying and fading Christian and church. Love is the vital spirits of a Christian, which are the principles of all motion and lively operation. When there is a deliquium  in these, the soul is in a decay; it is so comprehensive an evil, as alone is sufficient to make an evil time. And besides, it is the argument and evidence, as well as the root and fountain, of abounding iniquity, because this is the epidemical disease of the present time, love cooled, and passion heated, whence proceed all the feverish distempers, contentions, wars and divisions, which have brought the church of God near to expiring. Therefore being mindful of that of the apostle, Heb. 10.24, I would think it pertinent to consider one another, and provoke again unto love and to good works. It was the great charge that Christ had against Ephesus, 'Thou hast lef

I T  is a matter of great consolation that God’s glory and our happiness are linked together; so that whoever set his glory before them singly to aim at, they take the most compendious and certain way to true blessedness. His glory is the ultimate end of man, and should be our great and last scope. But our happiness—which consists in the enjoyment of God—is subordinate to this, yet inseparable from it. The end of our creation is communion and fellowship with God, therefore man was made with an immortal soul capable of it; and this is the greatest dignity and eminency of man above the creatures. He hath not only impressed from God’s finger, in his first moulding, some characters resembling God, in righteousness and holiness; but is created with a capacity of receiving more of God by communion with him. Other creatures have already all they will have,—all they can have,—of conformity to him; but man is made liker than all, and is fitted and fashioned to aspire to more likeness and confo