The Presbyterian Magazine: Individuality in the Church (Part 1)

The Presbyterian Magazine
January, 1850
Miscellaneous Articles.

Individuality in the Church

It was a custom of the Apostles to send their Christian salutations to individual believers in the churches to which their epistles were written, but in no other epistle is it done so largely as in that to the Church at Rome.

In the last chapter there are not fewer than twenty-eight persons mentioned by name, besides two families, the heads of which are named, and other little circles of friends, called “the Church that is in their house,” or, “the brethren which are with them,” or “all the saints which are with them.” Of the number distinctly designated, seventeen or eighteen were men and ten were women.

The epithets, or descriptive expressions, applied to many of the individuals, are not without interest, as well as meaning. One is called “out sister, who is a servant of the Church ... a succourer of many and of myself also.” Others are named “my helpers in Christ Jesus,” “my work-fellow,” “well-beloved,” “beloved in the Lord,” “approved in Christ,” “in Christ before me,” “who bestowed much labour on us,” “my fellow-prisoners,” “who labour in the Lord,” “salute Rufus, chosen in the Lord, and his mother and mine.”

It is further to be noticed that other Christians joined the Apostle in these particular messages. Eight persons, including the amanuensis, are named as taking the opportunity of sending their Christian greeting; most probably from their residence in Corinth to their friends in Rome.
The object of these apostolic messages was principally that of friendly remembrance of Christians, whom Paul had found to be distinguished by their piety and zeal in the little Church at Rome, who had given him their assistance in promoting his Gospel errand, or who were remembered from some other interesting association with his evangelical visits. Some of them had been ready to lay down their own necks to protect the Apostle from persecutors. Some were, in his mind, as “the first fruits of Achaia;” and one purpose was to commend to their attention a member of the Cenchrean Church, then about to go among them, probably the bearer of this introduction, on some concern of religious benevolence.

The chapter into which these paragraphs are thrown, furnishes traits of the early Church that may suggest some useful patterns for the imitation of our own day.

1. One of these traits is the social fellowship of these primitive believers. They were duly organized churches with their officers, ordinances, and discipline; they had ministers of apostolic dugnity to serve them, and to be over them in the Lord. But the community was more than that of a corporate body, or an ecclesiastical estate, or a hierarchy. The mode of address used by this Apostle is more like that of an absent member of a family writing home, than that of a dignitary issuing an authoritative document. Yet it was more than an ordinary domestic letter he had been dictating. It was as a postscript to one of the most important theological and church papers ever transmitted through the instrumentality of man, that these holy greetings were inserted. But when the doctrines had been fully recorded, when the messages of the Holy Ghost had been first reduced to manuscript, with what honest simplicity does the pen of the writer set forth, in the incidental forms of the last page of a letter, the brotherly intimacy and affection that subsisted between himself and his correspondents. He calls them by name. He knows their families. He does not forget what individual members of the Church had done, nor their several characteristics.
   
   This very mention of names shows that these disciples were on terms of intimate fellowship among themselves; otherwise, they could not comply with the writer’s request to communicate his messages one to another. And they were not only the twenty-eight individuals named that were thus known as one circle or class out of the whole Church; but such expressions are used as show the mutual acquaintance and fellowship to have been as wide as “all that be in Rome, beloved of God, called to be saints.” Naming five persons, he adds, “and the brethren that are with them.” Naming five others, he adds, “and all the saints who are with them.” “Salute one another,” he says again. Paul himself must have felt this interest in them individually, and when he says, “without ceasing I make mention of you always in my prayers” (Rom. i), it is most probable that he prayed not only distinctly for the Church at Rome, as he did also for that at Corinth, and that at Galatia (1 Cor. I, Gal. i), and for others (Eph. I, Phil, i, Col. I, 1 Thess i, 2 Thess. i), but that he prayed for them by name as individuals. The frequent messages and references to particular persons indicate this specific knowledge and regard on the part of the Apostle. He would not only say “greet them that love us in the faith,” “grace be with you all,” “salute every saint in Christ Jesus,” but, as John did, “greet the friends by name.” It is likely, therefore, that he prayed for them by name, and the more so, as he so often wrote “pray for me.” He remembered that Marcus was sister’s son to Barnabas; that Andronicus and Junias were converts before himself; that he had baptized Crispus and Gaius, and the household of Stephanas. In Rome, he remmeber that Euodias and Syntyche, of Philippi, were not of the same mind in the Lord. He did not forget that Onesiphorus visited him in prison; he prescribed for the ailments of Timothy; he provided for the personal comforts of Zenas and Apollos on their journey; he exerted himself for the slave Onesimus. He knew that the churches felt an interest in him personally, and could refer to such as Tychicus “that ye may know my affairs and who I do.” He thought that the Church of Philippi would be pleased to hear that Epaphroditus was recovering from illness, and he was glad at the arrival of Stephanas, and Fortunatus, and Achaicus. What fervent fellowship must have prevailed in the Church.
   
   
2. Another fact is evident from this chapter, and others like it; it was common to see active co-operation in the whole body of believers.
   
   To be continued...
   

The Christian's Daily Walk: In the Company of Others (part 3)

Henry Scudder, The Christian’s Daily Walk in holy Security and Peace. Phila, Presbyterian Board, nd. Pages 109-115. [barely edited by SML]

Chapter 8: Of Company in General. Rules Concerning It. Part 3

Fourthly, your conversations amongst all must be loving: you should be kind and courteous towards all men, Tit. iii.2. Do good to all, according as you have ability and opportunity, Gal.vi.10. Give offence willingly to none, I Cor,x.32. Do wrong to no man, 1 Cor.vi.1-8, either in his name, life, chastity, or estate, or in any thing that is his; but be ready to forgive wrongs done to you, Col.iii.13, and to take wrong, rather than to revenge, or unchristianly to seek your own vindication. As you have calling and opportunity, do good to the souls of your neighbors; exhort and encourage unto well-doing, 1 Thess.v.14. If they show not themselves to be dogs and swine, Matt.vii.6; that is, obstinate scorners of good men, and contemnors of the pearl of good counsel, you must, so far as God gives you any interest in them, admonish and inform them with the spirit of meekness and wisdom, Lev.xix.17. With this cloak of love you should cover and cure a multitude of your companions; infirmities and offences, 1 Peter iv.8. In all your behavior towards him, seek not so much to please yourself as your companion, in that which is good to his edification, Rom.xv.2.

1. Speak evil of no man, Tit.iii.2; nor yet speak the evil you know of any man, except in these or the like cases.
   
   (1) When you are thereunto lawfully called by authority.
   (2) When it is those whom it concerns, to reform and reclaim him of whom you speak, and you do it to that end, 1 Cor.i.11.
   (3) When it is to prevent certain damage to the soul of estate of your neighbor, Acts xxiii.16, which would ensue, if it were not by you thus discovered.
   (4) When the concealment of his evil may make you guilty and accessory.
   (5) When some particular remarkable judgment of God is upon a notorious sinner for his sin, then, to the end that God may be acknowledged in his judgments, and that others may be warned, or brought to repent of the same or like sin, you may speak of the evils of another, Psa.lii.6,7. But this is not to speak evil, so long as you do it not in envy and malice to his person, nor with aggravation of the fault more than is cause, nor yet to the judging of him as concerning his final estate.
   
   
2. When you shall hear any in your company speak evil of your neighbor, by slandering, whispering, or tale-bearing, whereby he detracts from his good name; you must not only stop your ears at such reports, but must set your speech and countenance against him, like a north wind against rain, Prov.xxv.23.
   
   
3. When you hear another well reported of, let it not be grievous to you, as if it detracted from your credit; but rejoice at it, inasmuch as God has enabled him to be good, and to do good; all which makes for the advancement of the common cause of religious, wherein you are interested; envy him not therefore his due praise.
   
   
4. Detract not from any man’s credit, either by open backbiting, Psa.xv.3, or by secret whispering, Prov.xvi.28, or by any cunning means of casting evil aspersions, whether by way of pitying him, or otherwise: as, He is good or does well in such and such things; but, &tc. This but mars all.
   
   
5. And, in a word, in all speeches to men, and communications with them, your speech must be gracious, Col.iv.6, that which is good to the use of edifying, that it may minister grace, not vice, to the hearers. If must not be profane, nor any way corrupt, Eph.iv.29, as defiled with oaths, curses, or profane jests; it must not be flattering, Job xvii.5, nor yet detracting; not better, not railing, censorious, or injurious to any man, Eph.iv.31. It must not be wanton, lascivious, and filthy, Eph.v.3,4. Col.iii.8. It must not be false, Col.iii.9; no, nor yet foolish, idle, and fruitless; for all evil communication does corrupt good manners, I Cor.xv.33. And we must answer for every idle word which we speak, Matt.xii.36. Besides, a man may easily be discerned of what country he is, whether of heaven, or of the earth, by his language; his speech will betray him.
   
   
6. There is no wisdom, or power here below, can teach and enable you to do all, or any of the aforementioned duties. This wisdom and power must be had from above, James iii.13-18. Wherefore, if you would in all companies carry yourself worthy the gospel of Christ:
   
   First, Be sure that the law of God, and the power of grace be in your heart, else the law of grace and kindness cannot be in your life and speech, Psa.xxxvi.30,31. Prov.xxxi.26. You must be endued, therefore, with a spirit of holiness, humility, love, gentleness, long-suffering, meekness, and wisdom; else you can never converse with all men as you ought to do. For such as the heart is, such the conversation will be. Out of the evil heart come evil thoughts and actions, Matt.xv.19; but a good man, out of the good treasure of his heart brings forth good things, and according to the abundance of the heart the mouth speaketh, Matt.xii.34-35. A man must have the heart of the wise, before the tongue can be taught to speak wisely, Prov.xvi.23.
   
   Secondly, you must resolve beforehand, as David did, to take heed to your ways, that you sin not with your tongue; and that you will keep your mouth as with a bridle, Psa.xxxix.1. Before your speech and actions, be well advised; weigh and ponder in balance of reason, all your actions and words, before you vent them.
   
   Thirdly, let no passion of joy, grief, fear, anger, &tc. get the head, and exceed their limits. For wise and good men, as well as bad, when they have been in any of these passions, have spoken unadvisedly with their lips, Job iii.3,23. Psa.cvi.32,33. Mark ix.5,6. Jonah iv.8,9. Mark vi. 22,23. And experience will teach you, that your tongue never runs before your wit so soon, as when you are over-afraid, over-grieved, over-angry, or over-joyed.
   
   Fourthly, you must be much in prayer to God, before you come into company, that you may be able to order your conversation aright; let your heart also be lifted up often to God when you are in company, that he would set a watch before your mouth, and keep the door of your lips, and that your heart may not incline to any evil thing, to practice wicked works with men that work iniquity, Psa. cxli. 3,4; and that he would open your lips, that your mouth may show forth his praise, Psa. li. 15; and that you may speak as you ought to speak, knowing how to answer every man, Col.iv.6; for the tongue is such an unruly evil, that no man, but God only, can tame and govern it, James iii.8.

The Christian's Daily Walk: In the Company of Others (part 2)

Henry Scudder, The Christian’s Daily Walk in holy Security and Peace. Phila, Presbyterian Board, nd. Pages 109-115. [barely edited by SML]

Chapter 8: Of Company in General. Rules Concerning It. Part 2.

Thirdly, You must be wise and discreet in your carriage towards all, and that in divers particulars.

1. Be not too open, nor too reserved; not over suspicious, 1 Cor. Xiii.7, nor over credulous, John ii.24. Jer. xl.14-16. For the simple believes every word, but the prudent looks well to his going, Prov. xiv.15.
   
2. Apply yourself to the several conditions and dispositions of men in all indifferent things, so far as you may, without sin against God, or offence to your brother, becoming all things to all men, 1 Cor. ix. 19-23; suiting yourself to them in such a manner, that if it be possible, you may live in peace with them, Rom. xii.18, and may gain some interest in them, to do them good.
   But far be it from you to do as many, who under this pretence, are for all companies; seeming religious with those that are religious; but profane and licentious with those that are profane and licentious; for this is carnal policy, and damnable hypocrisy, and not true wisdom.
   
3. Intermeddle not with other men’s business, I Thess. iv.11, but upon due and necessary occasion.
   
4. Know when to speak, and when to be silent, I Tim. v.13. How excellent is a word spoken in season! Eccles. iii.7. As either speech or silence will make for the glory of God, and for the cause of religion, and good one of another, so speak, and so hold your peace, Prov. xv.23, xxv, 11.
   
5. Be not hasty to speak, Prov. xxix.11, nor be much in speaking, Prov. xvii. 27, Eccl. x.14, but only when just cause shall require; for as it is shame and folly to a man to answer a matter before he hears it, Prov.xviii.13, so is it for any to speak before his time and turn, Job xxxii.4-6. Likewise consider, that in the multitude of words there wants not sin; but he that refrains his lips is wise, Prov.x.19.
   
6. Be sparing to speak of yourself or actions, to your own praise, except in case of necessary apology, 2 Cor xii.11, and defense of God’s cause maintained by you, and in the clearing of your wronged innocency, or needful manifestation of God’s power and grace in you; but then it must be with all modesty, giving the praise unto God, Phil. iv.12, 13. Neither must you cunningly hunt for praise, by debasing or excusing yourself and actions, that you may give occasion to draw forth commendations of yourself from others. Thus seeking of applause, argues pride and folly. But do praiseworthy actions, seeking therein the praise of God, that God may be glorified in you, then you shall have praise of God, Rom. ii.29, whatever you have of man. However, follow Solomon’s rule: Let another praise thee, not your own mouth; a stranger, and not your own lips, Prov. xxvii. 2.
   
7. As you must be wise in your carriage towards others, so you must be wise for yourself; which is to make a good use to yourself of all things that occur in company. Let the good you see, be matter of joy, and thankfulness to God, and improved for your own imitation, Rom. xii.9. Let the evil you see, be matter of grief and humiliation, and a warning to you, lest you commit the like, since you are made of the same mould that others are, and are liable to the same temptations. If men report good of you to your face, repress these speeches as soon and as wisely as you can, giving the praise of all things to God, Gen. xli. 15,16, Acts xi. 23; knowing this is be a temptation and a snare, Prov. xxvii. 14, and a means to breed self-love, pride, and vain-glory in you. If this good report be true, bless God that he has enabled you to deserve it, and study by virtuous living to continue it. If this good report be false, endeavor to make it good by being hereafter answerable to the report.
   
8. If men report evil of you to your face, be not so much inquisitive who raised it, or how to confute them, or clear your reputation amongst men; as to make a good use of it to your own heart before God.
   
   For you must know, this evil report does not rise without God’s providence, 2 Sam. xvi.11. If the report be true, then see God’s good providence; it is that you may see your error and failings, that you may repent. If the report be false, yet consider, if you have not run into the appearance and occasions of those evils. Then say, though this report be false, yet it comes justly upon me, because I did not shun the occasions and appearances. This should humble you, and cause you to be more circumspect in your ways. But if neither the thing reported be true, nor you have given occasion for it, yet see God’s wise and good providence; not only in discovering the folly and malice of evil men, who raise and take up an evil report against you without cause; but in giving you warning to look to yourself, lest you deserve thus to be spoken of. And how do you know, but that you should have fallen into the same, or the like evil, if by these reports you had not been forewarned? Make use therefore of the railings and revilings of an enemy, 2 Sam. xvi.10-12; though he be a bad judge, yet he may be a good remembrancer; for you shall hear from him those things, of which flatterers will not, and friends, being blinded, or over indulgent through love, do never admonish you.

The Christian's Daily Walk: In the Company of Others (part 1)

Henry Scudder, The Christian’s Daily Walk in holy Security and Peace. Phila, Presbyterian Board, nd. Pages 109-115. [barely edited by SML]

Of Company in General. Rules Concerning It.

When you are in company, of whatever sort, you must amongst them walk with God.

Directions relating to this are of two sorts:

• First, showing how you should behave towards all:
  
• Secondly, how you should behave towards good or bad company.

First, in whatsoever company you are, your conversation in word and deed must be such, as may procure

1. Glory to God, Matt, v.16
   
2. Credit to religion, 1 Tim. vi.1.
   
3. All mutual, lawful, content, help, and true benefit to each other, Gen. ii.18.

For these are the ends, first, of society, secondly, of the variety of the good gifts that God has given unto men to do good with, 1 Cor. xii. 7-25.

To attain these ends, your conversation must be, 1. Holy; 2. Humble; 3. Wise; 4. Loving.

First, It must be holy, 1 Peter i.15; you must, as much as in you is, prevent all evil speech and behavior, which might else break forth, being careful to break it off, if it be already begun in your company. Suffer not the name and religion of God, nor yet your brother’s name to be traduced, or evil spoken of; but in due place and manner vindicate each. Be diligent to watch, and improve all fit opportunities of introducing pious and useful conversations; even whatsoever may tend to the practice and increase of godliness and honesty.

Secondly, Your conversation must be humble. You must give all due respect to all men, according to their several places and gifts; reverencing your betters, submitting to all in authority over you, 1 Peter ii.17, Eph. v.21; esteeming others as better than yourselves, in honour preferring them before you, Phil ii.3; condescending unto, and behaving respectfully towards, those of meaner rank, Rom. Xii.16.

...Part 2.

A Hiatus, obviously

I've been in and out of town and time recently; I will try to begin putting up excerpts of what I perceive to be good reading on this site again more regularly.

I'm open to input as to what is more and less profitable or helpful. If you have feedback for what is worth your time and energy to read, please let me know so that I don't end up spending my time typing things up to no purpose.

Thanks for your patience and interest.

SML

Baxter's Directions to the Depressed: Think about God and Christ and Heaven

The Signs and Causes of Melancholy, with directions suited to the case of those who are afflicted with it. Collected out of the works of Mr. Richard Baxter, for the sake of those, who are wounded in Spirit. By Samuel Clifford, minister of the Gospel London, Bible and Three Crowns, 1716. pp85-87. [Edited and abridged by SML.]

Chapter 4: Directions to the Melancholy.

Direction 9. When you do think of any holy things, let it be of the best things; of God and Grace and Christ and Heaven: of or your brethren or the church; and carry all your meditations outward; but be sure that you pour not on your selves, and spend not your thoughts upon your thoughts.

As we have need to call the thoughts of careless sinners inwards, and turn them from the creature and sin upon themselves; so we have need to call the thoughts of self-perplexing Melancholy persons outwards: for it is their disease to be still grinding upon themselves. Remember that it is a far higher, nobler and sweeter work to think of God and Christ and Heaven, than of such worms as we ourselves are. When we go up to the God, we go to Love and Light and Liberty: but when we look down into ourselves, we look into a dungeon, a prison, a wilderness, a place of darkness, horror, filthiness, misery and confusion.

Therefore such thoughts (tho’ needful so far as without them our repentance and due watchfulness cannot be maintained yet) are grievous ignoble, yes, and barren, in comparison of our thoughts of God. When you are pouring on your own hearts, to search whether the Love of God be there or no, it were wiser to be thinking of the infinite Amiableness of God, and that will cause it, whether it were there before or not.

So instead of pouring on your hearts, to know whether they are set on Heaven, lift up your thoughts to Heaven, and think of it’s Glory, and that will raise them thither, and give you and show you that which you were searching for. Spend that time in planting holy desires in the garden of your hearts, which you spend in puzzling yourselves in searching whether it be there already. We are such dark confused things, that the fight of our selves is enough to raise a loathing and horror in our minds, and make them melancholy: but in God and Glory, there is nothing to discourage our thoughts, but all to delight them, if Satan does not misrepresent him to us.

Baxter's Directions to the Depressed: Evil Thoughts

The Signs and Causes of Melancholy, with directions suited to the case of those who are afflicted with it. Collected out of the works of Mr. Richard Baxter, for the sake of those, who are wounded in Spirit. By Samuel Clifford, minister of the Gospel London, Bible and Three Crowns, 1716. pp83-85. [Edited and abridged by SML.]

Chapter 4: Directions to the Melancholy.

When the disease is gone very far, directions to the melancholy persons themselves are vain, because they have not reason and free will to practice them: at that point, it is their friends around them who must have the directions. But because with most of the melancholy people, and at the onset, there is still some power of reason left, I shall give the following directions for use of such ones.

Direction 8: When blasphemous or disturbing thoughts intrude or fruitless musings; presently meet them and use that Authority of Reason which you still have to cast and command them out.

If you have not lost it, Reason and the Will have command over the Thoughts, as well as over the tongue, or hands or feet. And as you would be ashamed to run up and down, or fight with your hands and say, I cannot help it: so you should be ashamed to let your thoughts run at random or on hurtful things, and say I cannot help it. Do you do the best you can to help it? Can you not bid them be gone? Can you not turn your thoughts to something else? Or can you not rouse up your self and shake them off? Some by casting a little cold water in their own faces, or bidding another do it, can rouse them from melancholy musings as from sleep.

Or if you cannot otherwise command and turn away your thoughts, rise up and go into some company, or to some employment which will divert you and take them away. Tell me what you would do, if you heard a scold in the street reviling you, or heard an atheist talk against God, would you stand still to hear them, or would you talk it out again with them, or rather go from them, and disdain to hear them, debate the case with such as they. Do you the like in your case: when Satan casts in ugly or despairing or murmuring thoughts, go away from them to some other thoughts or business. If you cannot do this of your self, tell your friend when the temptation comes, and it is his duty who has the cure of you, to divert you with some other talk or works or force you into diverting company. Yet be not too much troubled at the temptation, for trouble of mind does keep the evil matter in your memory, and so increase it, as pain of a sore draws the blood and spirits to the place. And this is the design of Satan, to give you troubling thoughts, and then to cause more by being troubled at those, and so for one thought and trouble to cause another, and so as waves in the sea, do follow one another.

Baxter's Directions to the Depressed: Cast your cares on God (part 4) --- Assurance and Adoption

The Signs and Causes of Melancholy, with directions suited to the case of those who are afflicted with it. Collected out of the works of Mr. Richard Baxter, for the sake of those, who are wounded in Spirit. By Samuel Clifford, minister of the Gospel London, Bible and Three Crowns, 1716. pp51-66. [Edited and abridged by SML.]

Click here for an introduction to Baxter on Melancholy

Chapter 4: Directions to the Melancholy.

Direction 1: Take notice of worldly sorrows and discontents: do not put so much value in earthly things to that they can disquiet you: but learn to cast your cares upon God.

[This objection is in light of being directed as Children of God to fully trust God, yet fearing that we do not have the necessary heart-attitude to be called His children.]

Objection: BUT how can I be a Child of God, and not have the Spirit of Adoption.

Answer: The spirit of adoption means:

1. That spirit, or those qualifications and workings in their souls, which by the Gospel God gives only to his children.

2. And which raise in us some such child-like affections to God, inclining us in all our wants to run to him in prayer as to a father, and to make our moan to him and open our griefs and cry for redress and look to him and depend on him as a child on the father.

This spirit of adoption you may have and yet not be certain of God’s special love to you. The knowledge only of his general goodness and mercy may be a means to raise in you true child-like affections. You may know God to have fatherly inclinations to you, and yet doubt whether he will use you as a child, for want of assurance of your own sincerity. And you may hope God is your father, when yet you may apprehend him to be a displeased angry father, and so he may be more you terror than your comfort. Are you not ready in most of your fears and doubts and troubles to go to God before all other for relief? And does not your heart sigh and groan to him when you can scarcely speak? Does not your troubled Spirit there find its first vent!

And say Lord kill me not: forsake me not: my life is in your hands: O soften this hard heart and make this carnal mind more spiritual! O be not such a stranger to my soul. Woe to me that I am so ignorant of you! So disaffected to you! So backward and disinclined to Holy Communion with you! Woe to me that I can take no more pleasure in you, and am so mindless and disregardful of you! O that you would stir up in me more lively desires and workings of my soul toward you! And suffer me not to be at such a distance from you. Are not such as these the breathings of the Spirit! Why these are child-like breathings after God: this is crying Abba, Father. This is the work of the Spirit of Adoption, even when you fear that God will cast you off.

Baxter's Directions to the Depressed: Cast your cares on God (part 3)

The Signs and Causes of Melancholy, with directions suited to the case of those who are afflicted with it. Collected out of the works of Mr. Richard Baxter, for the sake of those, who are wounded in Spirit. By Samuel Clifford, minister of the Gospel London, Bible and Three Crowns, 1716. pp51-66. [Edited and abridged by SML.]

Click here for an introduction to Baxter on Melancholy

Chapter 4: Directions to the Melancholy.

Direction 1: Take notice of worldly sorrows and discontents: do not put so much value in earthly things to that they can disquiet you: but learn to cast your cares upon God.

4. And study how great a sin it is to set our wills and desires in discontented opposition to the wisdom, will, and providence of God, and to make our wills, instead of his, as gods to ourselves. Does not a murmuring heart secretly accuse God? All accusation of God has some degree of blasphemy in it: for the accuser supposes that somewhat of God is to be blamed. If you do not dare to open your mouth and accuse him, do not let the complaining in your heart accuse him. Know how much of religion and holiness consists in bringing this rebellious self-will to a full resignation, submission, and conformity to the Will of God. Till you can rest in God’s will, you will never have rest.

5. Study well how great a duty it is to wholly trust God, and our blessed Redeemer, both with Soul and Body and all we have. Is it not infinite power, wisdom, and goodness to be trusted? Does God support the Heavens and the Earth and the whole Creation? And yet you cannot rely upon Him? Is He not wise enough to be trusted with the conduct and disposal of you? Is he not good and gracious enough to be trusted with your Life, Estate, and Name and Welfare? Is He not great and powerful enough, to be trusted against the greatest danger or difficulties or opposition that can befall you? Is he not true and faithful enough to be trusted, whatever improbabilities may arise before you? Who ever trusted him in vain, or was ever deceived by Him? Are not his Son, and Spirit and Covenant and Oath, sufficient pledges of His love for your security? Whatever he will be to the Ungodly, I am sure he will not cast off the Soul that loves Him, and would fain be fully conformed to his Will. It cannot be that he should spurn at them that are humbled at His feet, and long and pray, and seek and mourn, after nothing more than His grace and love. ... It is the refuge of my soul, that quiets me in my fears that God my father and redeemer has commanded me to trust him with my body, my health, my liberty, my estate; and when Eternity seems strange and dreadful to me, that he bids me trust him with my departing soul. Heaven and Earth (as was said before) are upheld and maintained by him, and shall I distrust him?

Objection: BUT it is only his Children that He will save.

Answer: True: and all are his Children who are truly willing to obey and please him: if you are truly willing to be Holy, and to obey his commanding will, in a godly righteous and sober Life, you may boldly rest in His disposing Will, and rejoice in his rewarding and accepting will, for he will pardon all our infirmities, through the merits and intercession of Christ.

Part 4

Quotes: Francis Fuller

I was looking for something new to put up and ran across a brief treatise (Francis Fuller, A Treatise of Grace And Duty. London, 1688.), from which I took these quotes. Be warned: I have significantly altered the sentence structure. Fuller apparently had a fascination with the words "this" and "that", as well as the use (misuse, to my mind) of commas. It took me a while to figure out his paragraph on Wisdom, what for all the thises and thats (which I have diligently replaced, hopefully for a better understanding of the subject!)

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Handwritten on the back of the title page:

Remember thou poor mortal, thy time is drawing nigh.

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Grace, Duty, and Friendship with God

“There are two things that keep up friendship between God and us: the receipt of Grace from him and the return of duty to him. Both are an honor of ours, as well as an interest of ours; sin is a degradation, it proved so to the angels and to us (for we both lost our dignity as well as our purity by it), and to serve is a kind of diminution in its self, but Grace is an honor (the honor that comes from God only) and so is his service, too. -Francis Fuller

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Fuller on Wisdom:

“Solomon says Wisdom is the principle thing, that is, not humane Wisdom but divine. Wisdom excels among all virtues, and this kind of wisdom among all other kinds. Divine wisdom, when sanctified, beautifies. Divine wisdom sanctifies human wisdom, and exalts a saint above a man, just as human wisdom exalts a man above a beast. Human wisdom will wither, but divine wisdom will grow up to glory. Of other things we may have too much, of divine wisdom never enough. If we desire no more, we have none, and if we do not seek after it, we never desired it; if we have none, we shall lose our crown, and if we seek not after more, we shall lessen it. In having it consists our safety, in increasing in it, our comfort: the former in the truth of it, and the latter in the degree.

Happy are they who prize it enough to seek it, and so seek as to find it, and when found, endeavor after a perfection in it.”

-F. Fuller

Fearless Conservatism: the Spirit of Power, of Love, and of a Sound Mind (from the Presbyterian Magazine), part 2

The Presbyterian Magazine.
January, 1860.
Edited by Rev. C. Van Rensselaer, D.D.
Chestnut St, Philadelphia.
pages 8-11

“Fearless Conservatism, or the Spirit of Power, of Love, and of a sound Mind.”

II. The gift of this “spirit of power” is accompanied by the gift of the “spirit of LOVE,” love to God and to the souls of men.

This love is reciprocal. “We love Him because he first loved us.” (1 John 4:19.) “For God so loved the world, that he gave his only begotten Son, that whosoever believes in Him should not perish, but have everlasting life” (John 16:3), and this “life” is the love of God shed abroad in the soul; “if any man love God the same is known of him.” This gracious affection, delighting in God, sweetly inclining 3ever to his will and word, and joyous in His favor and communion as the highest happiness, disposes its blessed subjects to do good to all. “Beloved, if God so loved us, we ought also to love one another. If we love one another, God dwells in us, and his love is perfected in us.... If a man says, “I love God,” and hates his brother, he is a liar.” (1 John 4^th.) “By this shall all know that you are my disciples, if you have love one to another.” (John 13:35.) Our Lord said: “You have heard that is has been said, You shall love your neighbor, and hate your enemy; but I say unto you, love your enemies, bless them which despitefully use you and persecute you.” (Matthew 5:43.) In this love there is a conservative power; yea! And power of progress, which, springing from the heart of God, and animating the disciples of Christ, has “the whole family in heaven and earth” for its objects, and eternity only for its bounds. Its paean ever is, “Glory to God in the highest, and on earth peace, good will towards men.”

The tendency of this affection is to wither up and to root out all the sources of fearfulness. “The Lord delivered me from all my fears.” (Psalm 34:4.) The love of country, and wife, and children, and home, makes the most timid bold, when they are assailed. “There is no fear in love, but perfect love casts out fear, because fear has torment. He that fears is not made perfect in love.” (1 John 4:18.) Inspired with this holy courage of sacred love, we may boldly say, “the Lord is my helper, and I will not fear what man shall do unto me.” (Hebrews 13:4.) “Therefore we will not fear, though the earth be removed, and though the mountains be carried into the midst of the sea.” (Psalm 46:2.) For grace in the heart makes the mind bold and constant. Nothing, indeed, will or can do more to endow the whole man with courage, to make him fearless of danger, or ready to endure privation and persecution, than this gracious principle of love, wrought in his soul by God’s spirit. Examine all the past, and you will find that the soul has been nerved to the greatest enterprises, and sustained in its deepest sorrows, by love for Christ and for a dying world.

S.F.C

Part 1.
Part 3.

Fearless Conservatism: the Spirit of Power, of Love, and of a Sound Mind (from the Presbyterian Magazine), part 3

The Presbyterian Magazine.
January, 1860.
Edited by Rev. C. Van Rensselaer, D.D.
Chestnut St, Philadelphia.
pages 8-11

“Fearless Conservatism, or the Spirit of Power, of Love, and of a sound Mind.”

III. The power and love of this heavenly temper is joined to “A SOUND MIND.” The Greek word signifies “a sober mind;” one pervaded by prudence and discretion, well-balanced, and under right influences; in which it sees things in its just proportions and relations; and consequently, is not feverish and excited, but persistently holds everything in its proper place. It is not careless of the trifle or appalled by the momentous. Nor does it conceive the mountains to be a molehill; nor does it view gnats as giants. It involves self-control. “Is not puffed up, does not behave itself unseemly.” We find a parallel passage in Proverbs 18:27,--“A man of understanding is of an excellent spirit,” rendered in the marginal reading “of a cool spirit.” And there is peculiar force in our English expression, cool and coolness, as applied to temper, and it is equivalent to both the Hebrew and the Greek words for an “excellent spirit,” “a sound mind.” This coolness of feeling and thought, is not insensibility nor dullness, but it is the opposite of passion, irritability, impatience, restlessness, and the fuss and hurry, the flurry and the flutter of agitation. Coolness of temper bespeaks one collected and calm, and begotten of quiet sobriety is closely akin to meekness, mildness, and gentleness, and its result is fortitude. A sound mind is dispassionate; with the clear ideas of a cool head it is calm in the equilibrium of its judgments, and serene in its own true balance of feeling. In this happy adjustment and self-control there is power patiently to toil, and hopefully to wait long.

Serious difficulties now disturb the public mind, leaving the wisest and best uncertain as to what these things may grow. There is a pressure of existing agitation, and fear of still worse agitation to come. It is a frailty of human nature to run into extremes. Like the pendulum of a clock, we swing from side to side. It is important to find that mental equipoise which will prevent these too frequent changes which mark the torrid zone of thought and feeling. Here you find it. The religion of the Gospel, bringing life and immortality to light, inculcates and bestows this happy temperament.

Oh! What but the grace of God can deliver us from the storms which lower over the individual or national life? For God has not given us “the spirit of fear; but of power and of love and of a sound mind.”

S.F.C.

Part 1.

Part 2.

Baxter's Directions to the Depressed: Cast your cares on God (part 2)

The Signs and Causes of Melancholy, with directions suited to the case of those who are afflicted with it. Collected out of the works of Mr. Richard Baxter, for the sake of those, who are wounded in Spirit. By Samuel Clifford, minister of the Gospel London, Bible and Three Crowns, 1716. pp51-66. [Edited and abridged by SML.]

Click here for an introduction to Baxter on Melancholy

Chapter 4: Directions to the Melancholy.

Direction 1: Take notice of worldly sorrows and discontents: do not put so much value in earthly things to that they can disquiet you: but learn to cast your cares upon God.

2. Set yourself more diligently than ever to overcome inordinate love of the World. It will be a happy and good use of your troubles if you can follow them up to the fountain, and find out what it is that you cannot bear the want or loss of, and consequently what it is that you love too much. God is very jealous, even when he loves, against every idol that is loved too much, and with any of the love which is due to him, and if he takes them all away, and tears them out of our hands and hearts, he is merciful as well as just. I speak this not to those who are troubled only for want of more faith and holiness and communion with God and assurance of Salvation: These troubles might give them much comfort if they understood aright from whence they came and what they signify. As impatient trouble under worldly crosses proves that a man loves the world too much, so impatient trouble for want of more holiness and communion with God, shows that such are lovers of holiness and God. Love goes before desire and grief. That which men love, they delight in if they have it, and mourn for want of it, and desire to obtain it. The Will is the love, and no man is troubled for the lack of something he doesn’t desire.

3. If you are not satisfied that God and Christ and Heaven are enough for you as a matter of happiness and contentedness, study the case better and you may be convinced. Learn better your catechism and principles of religion, and you will learn to lay up a treasure in Heaven and not on Earth, and that it’s best to be with Christ, and that death, which kills all the glory of the world and equals the rich and the poor is the common door to both Heaven and Hell... and conscience will ask you if you have lived for God or for the flesh, and what had preeminence in your hearts and your lives. Study more to live by faith and hope on the unseen promised glory with Christ, and you will patiently endure any sufferings in the way.

Part 3

Fearless Conservatism: the Spirit of Power, of Love, and of a Sound Mind (from the Presbyterian Magazine), part 1

The Presbyterian Magazine.
January, 1860.
Edited by Rev. C. Van Rensselaer, D.D.
Chestnut St, Philadelphia.
pages 8-11

“Fearless Conservatism, or the Spirit of Power, of Love, and of a sound Mind.”

In times of perplexity, we should endeavor to act upon the principle of fearless conservatism.

God has not given us the spirit of fear, but of power, and of love, and of a sound mind. “The spirit of fear,” which is not God’s gift, is, on the one hand, that unrestrained lust of power, which, riding on the whirlwind of passion, and spreading its bolts of destruction, presages woe to man; and on the other hand, “the spirit of fear” is that servile, timorous spirit which cringes before arrogance, trembles in the face of opposition, heartlessly yields principle, and ignominiously shrinks from all danger and struggle. These are both alike foreign to the Gospel temper, for “God has not given us the spirit of fear” either to produce dread in others, or to be the subjects of terror ourselves.

I. The Gospel and civilization were detained, tarrying at Jerusalem, until the disciples were “endued with POWER from on high.” (Luke 24:49.) From that baptism of power the hosts of God have gone forth under “the banner of love,” evangelizing and elevating the nations. Then and now, the temper of Christian progress has been “from on high,” a power to encounter foes and dangers; a power to bear up under trials; to triumph in persecutions. In the Epistle to the Ephesians, the Apostle (6:10) exhorts children and parents, servants and masters: “My brethren, be strong in the Lord, and in the power of his might.” The nature of the Gospel is to inspire its possessors with holy courage.

This Christian boldness is the very opposite of that reckless audacity, whose frenzied zeal overrides all caution, tramples under foot principles of eternal truth, justice and mercy; and whose fell sport is “as a madman who casts firebrands, arrows, and death.” Blind to time and fitting season, and defiant of natural causes, relations, and results, this mad audacity inflames peaceful communities to fratricidal war, and claims, forsooth, to be doing service to God and humanity.

These tempers are as diverse as light and darkness. “And I turned myself to behold wisdom and madness and folly.... Then I saw that wisdom excels folly as far as light excels darkness.” (Ecclesiastes, 2:13.)

S.F.C.

Part 2.
Part 3.

Baxter's Directions for the Depressed: Cast your cares on God (part 1)

The Signs and Causes of Melancholy, with directions suited to the case of those who are afflicted with it. Collected out of the works of Mr. Richard Baxter, for the sake of those, who are wounded in Spirit. By Samuel Clifford, minister of the Gospel London, Bible and Three Crowns, 1716. pp51-66. [Edited and abridged by SML.]

Click here for an introduction to Baxter on Melancholy

Chapter 4: Directions to the Melancholy.

When the disease is gone very far, directions to the melancholy persons themselves are vain, because they have not reason and free will to practice them: at that point, it is their friends around them who must have the directions. But because with most of the melancholy people, and at the onset, there is still some power of reason left, I shall give the following directions for use of such ones.

Direction 1: Take notice of worldly sorrows and discontents: don’t put so much value in earthly things to that they can disquiet you: but learn to cast your cares upon God.

1. Do not give way to a habit of peevish impatience. Did you not reckon on sufferings and of bearing the cross when you first gave yourself up to Christ, and now you think it strange when afflictions come on you? Look for them, and make it your daily study to prepare for any trial God may bring upon you, and then it will not surprise and overwhelm you. It is your unpreparedness that makes it seem insufferable.

Especially make it a matter of conscience to keep yourself out of a settled state of discontent in your mind: do you not have much better than you deserve? Do you forget how many years you have enjoyed undeserved mercy? Discontent is a continued resistance to God’s disposing will, and some rebellion against it. It is like an Atheist to think that your sufferings are not by his providence; and dare you complain against God and continue in such complaining? To whom else does it belong to dispose of you and all the world? And when you feel distracting cares for your deliverance, remember that this is not trusting God. Take care of your own duty and obey His commands, but leave it to Him what you shall have. Tormenting care only adds to your afflictions. It is a great mercy of God that he forbids these cares and promises to care for you. Your Savior himself has largely, though gently, reprehended them (Matt 6), and told you how sinful and unprofitable they are, and that your Father knows what you need; and if he deny it you, it is for a just cause; and if it is to correct you, it is also for your benefit, and if you submit to him and accept his gift, he will give you much better than what he takes from you, even Christ and everlasting life.

Part 2.

Prayer: The Spirit's Intercessions

the
Presbyterian Magazine
February, 1854.
edited by Rev. C. Van Rensselaer, D.D.
Philadelphia, C. Sherman, printer. pp95-96.
[mildly modernized - SML]

“The Spirit’s Intercessions”

“Likewise the Spirit also helps our infirmities; for we know not what we should pray for as we ought; but the Spirit itself makes intercession for us with groanings which cannot be uttered.” Rom. 8:26.

This passage contains a very important thought on prayer. We will inquire into the meaning of some of the words and phrases used here.

1. Helps. “Heaves with us,” or lifts with us. This is the idea expressed by this word. For instance, I have a burden to raise, and while I am lifting at one end or side, a friend takes hold of the other, and we raise it together.
2. Infirmities. This word embraces those weaknesses of our nature which are a hindrance to prayer—such as ignorance of the subjects and manner of prayer—lack of spiritual discernment and devotional fire. Left to himself, the most perfect Christian is dull, ignorant, weak, and altogether powerless in prayer. The universal prevalence of depravity is painfully felt in the infirmities which encompass the most devout through every period of life.
3. Intercession. We must distinguish between intercession and mediation. Christ is the Mediator, and there is but one mediator. The Spirit is not a mediator. But he enters into the Christian’s heart, and prays in the Christian’s prayer. He excites, illuminates, and stirs up deep fountains of feeling and desire, but he does not mediate.
4. "Groanings which cannot be uttered.” By this phrase we understand that the Spirit begets emotions and desires which cannot find expression in human language, and are only poured fourth into the ear of God.

The important thought in this passage is this: The Holy Spirit is an indispensable helper in acceptable and effectual prayer. He incites the spirit of prayer, awakens the slumbering energies of the soul, quickens the dormant graces, sharpens spiritual discernment, breaths fervour into zeal, ardor into love, strength into faith, and burdens the heart with petitions, some of which can find utterance only in the ear of God. The Spirit is an indispensable helper in prayer. His inward intercession makes prayer fervent and effectual—gives it power almost irresistible. Sinners tremble when they hear it, infidelity feels its force and turns pale. The mourner is carried by such prayer right into the presence of the bleeding Lamb.

He who is helped by the Spirit in prayer realizes that help. O how his heart is enlarged and drawn out for his fellow men in every direction; how numerous are the subjects of prayer—the world is on his heart—he rests, and yet he cannot rest; he is always praying. Prayer is his “vital breath,” his “native air.” Where the Spirit helps in prayer there must be revival. Nothing can withstand it. But the Spirit cannot help those who grieve him every day.—Religious Telescope.

The Christian's Daily Walk: Sinful Anger

Henry Scudder, The Christian’s Daily Walk in holy Security and Peace. Phila, Presbyterian Board, nd. [edited, abridged, and modernized by SML] 137-140.

Remedies against sinful anger, to help you, so that passion and heat of anger do not kindle, or at least do not break out beyond appropriate bounds.

1. Convince your judgment thoroughly that passion and rash anger is forbidden and hated by God, Matt 5:22; Eccl 7:9.

• It is a fruit of the flesh, Gal. 5:20
• A work of the Devil, James 3:14-15.
• Bred and nourished by pride, Prov 21:24, folly, Prov 24:29, and self-love, Jonah 4:1-3.
• It makes a man unfit to pray, I Tim 2:8
• to hear the Word, I Peter 2:1; James 1:19,
• to perform any worship to God; and unfit to hear reason, or give or receive good counsel.
• God forbids his children the company of the froward, Prov 22:24,
• who abound in transgressions, Prov 29:22;
• and there is more hope of a fool than of him, Prov 29:20.
• For these reasons, fix in your mind such an abhorrence of this vice that you may beware and shun it with all caution.
  

2. Watch carefully for when anger begins to stir in you, and before it breaks out into speech or behavior, set your reason at work to prevent or restrain it. Set faith at work, having pertinent scriptures ready in your mind, such as:

• Be angry, but sin not. Eph 4:26
• Anger rests in the bosom of fools, Eccl 7:9
• Should I sin against God? Should I play the fool?

3. If you can't keep anger from rising in you, still, be sure that you bind your tongue and hand to good behavior. Make a covenant with them, not to show it or partake with it any further than considerate reason and good conscience advise you, Ps 39:1. Set a law to yourself, Ps 149:3, that you will not chide or strike while you are in the heat of anger. If there be cause of either, defer it until you have more government over yourself. Conscience of duty should lead you to chiding and correcting when there is cause, not passion: in passion you serve and revenge yourself upon the party, but not God.

4. Both before and when you are angry, see God, by the eye of your faith, as present with you, in hearing and looking upon you, Ps 11:4-5. This will make you peaceable and quiet, causing you not only to hold your hands and tongue, but this also will calm and abate the inward heat and passion of your mind.

5. If you feel your corruption and weakness to be such, and the provocation to anger so great, that you fear you cannot contain yourself, then, if it be possible, avoid all occasions of anger, and remove yourself, in a peaceable and quiet manner, from the person, object, or occasion thereof. And at all times shun the company of an angry man, as much as your calling will give you leave, lest you learn his ways, Prov 22:24-25.

6. However it may happen that anger kindles in you and breaks you; be sure that you subdue it before it grow into hatred of him with whom you are angry. For this cause let not the sun go down upon your wrath, Eph 4:26; you know not what hatred it may grow into before morning. And the best means that I know to subdue it is if you find your heart to rise against any, pray heartily to God for him in particular, for his good, Matt 5:44; to this you are commanded. Be so far from seeking revenge, that you force yourself to be loving and kind, showing all good offices of love with wisdom, as you shall have occasion; overcoming evil with good, Rom 13:17-21. Pray also to God for yourself, that he would please to subdue this passion in you. This act of love to him with whom you are angry, performed before God, in whose sight you dare not dissemble, will excellently quench wrath, and prevent hatred against him, and will give proof between God and your conscience that you love him.

Do not say, "I am so crossed and provoked, never 'any the like';" for Christ was more injured and more provoked than you, and yet never was in a passion, 1 Peter 2:23, Heb 12:2,3. And you provoke God a thousand times more every day, yet he is patient with you.

Do not say, "it is such a headstrong passion, that it is impossible to bridle and subdue it;" for, I can assure you, that by using means, these prescribed, if you also do often and much abase yourself before God for your passion and folly, and daily repent of it, and watch over yourself, you may, even if most hasty and passionate, become most meek and patient before you die.

Rules to know when anger is sinful.

You sin in your anger,

1. When it is without cause;

• when neither God is dishonored, nor your neighbor or yourself is injured;
• when it is for little things, and only because you are crossed in your will and desire, and such;
• but chiefly when you are angry with any for well doing, 1 Kings 22:24-26.
  

2. Even though you have cause for anger, if it extinguish your love to the person with whom you are angry; so that you neglect the common and needful offices of that love.

3. When it goes beyond due measure, when it is too much and too long.

4. It is sinful when it results in evil and unseemly effects, such as neglect, or ill performance of any duty to God or man; also when it breaks out into loud, clamorous, or reviling speeches, or into churlish, sullen, or indecent behavior, or when it is accompanied by any injurious act.

The Christian's Daily Walk: Reading

Of Reading.

Besides your set times of reading the holy Scriptures, you will do well to take some of your free time to read God’s book and the good books of men.

How to read profitably.

When you read any part of the word of God, you must differentiate between it and the best writings of men, preferring it far before them.

Consider it in its properties and excellencies. No word is of like absolute authority, holiness, truth, wisdom, power, and eternity. Ps 19:7-11

Consider this word in its ends and good effects. No book aims at God’s glory, John 5:39, 2 Cor 3:18, and the salvation of man’s soul, Romans 15:4, James 1:21, like this; none concerns you like God’s book does.

• It discovers your misery by sin, together with the perfect remedy, Rom 3:23-24.
  
• It proposes perfect happiness to you, Isa 55:1-3, affording means to work it out in you, and for you, Rom 1:16, I Thess 2:13.
• It is mighty, through God to prepare you for grace, 2 Cor 10:4-5.
  
• It is the immortal seed to beget you unto Christ, 1 Peter 1:23.
  
• It is the milk and stronger meat to nourish you up in Christ, 1 Peter 2:2, Heb 5:13-14.
  
• It is the only soul-physic (through Christ) to recover you, 2 Tim 1:13, and to free you of all spiritual evils.
• By it Christ gives spiritual sight to the blind, hearing to the deaf, speech to the dumb, strength to the weak, health to the sick: yes, by it he does cast out devils, and raise men from the death of sin (through faith) as certainly as he did all those things for the bodies of men by the word of his power, while he lived on the earth, John 5:25.
  
• This book of God does contain those many rich legacies bequeathed to you in that last will and testament of God, sealed with the blood of Jesus Christ our Lord, Heb 9:15-18.
  
• It is the magna charta, and statute-book of the kingdom of heaven, Isa 8:20.
  
• It is the book of privileges and immunities of God’s children, Rom 6:14-22, 1 John 5:13.
  
• It is the word of grace, which is able to build you up, and give you an inheritance amongst all them that are sanctified, Acts 20:32.
• It will make you wise to salvation, through faith in Christ Jesus, making you perfect, thoroughly furnished unto all good works, 2 Tim 3:15-17.

Whenever therefore you hear this word preached, and when at any time you read it, you must receive it not as the word of man, but (as it is in truth) the word of God, then it will work effectually in you that believe, I Thess 2:13.

When you read this word, lift up the heart in prayer to God for the spirit of understanding and wisdom, Ps 119:18, that your mind may be more and more enlightened, and your heart more and more strengthened with grace by it. For this word is spiritual, containing the great counsels of God for man’s salvation, and which is as a book sealed up, Isa 29:11-12, in respect of discovery of the things of God in it, I Cor 2:10-11, to all that have not the help of God’s Spirit; so that none can know the inward and spiritual meaning thereof, powerfully, and savingly, but by the Spirit of God.

Read the word with a hunger and thirst after knowledge and growth in grace by it, 1 Peter 2:2, with a reverent, humble teachable, and honest heart, Luke 8:15; believing all that you read; trembling at the threatenings and judgments against sinners; rejoicing in the promises made unto, and the favor bestowed upon the penitent, and the godly; willing and resolving to obey all the commandments.

Thus if you read, blessed shall you be in your reading, Rev 1:3; and blessed shall you be in your deed, James 1:25.

Henry Scudder, The Christian’s Daily Walk in holy Security and Peace. Phila, Presbyterian Board, nd. pp98-99. [edited, abridged, and possibly linguistically modernized by SML]

Brooks: Why Christians must be mute and silent under afflictions in this world. (Part 6)

Thomas Brooks, The Mute Christian under the Smarting Rod, with Sovereign Antidotes... Seventh Edition. London, 1699.
[Abridged, edited, and extracted by SML.]

Reason 5. A fifth reason why gracious souls should be mute and silent under the greatest afflictions and sharpest trials that do befall them is this, because a holy, a prudent silence, under afflictions, under miseries, does best capacitate and fit the afflicted for the receipt of miseries. When the rolling bottle lies still you may pour into it your sweetest, or your strongest waters; when the rolling, tumbling soul lies still, then God can best pour into it the sweet waters of mercy, and the strong waters of divine consolation. You read of the peaceable fruits of righteousness, Heb 12:11, James 3:18.

Reason 6. A Sixth Reason why gracious souls should be silent under the smarting Rod, is this, viz. because it is fruitless, it is bootless to strive, to contest or contend with God; no man has ever got anything by muttering or murmuring under the hand of God, except it has been more frowns, blows, and wounds.

Reason 7. A seventh reason why Christians should be mute and silent under their afflictions, is because hereby they shall cross, and frustrate Satan’s great design and expectation. In all the afflictions he brought upon Job, his design was not so much to make Job a Beggar, as it was to make him a Blasphemer: it was not so much to make Job outwardly miserable, as it was to make Job inwardly miserable, by occasioning him to mutter and murmur against the righteous hand of God: that so he might have some matter of accusation against him to the Lord. His is the unwearied accuser of the brethren, Rev 12:10.

Reason 8. The eighth reason why Christians should be silent and mute under their sorest trials, is this, that they may be conformable to those noble patterns that are set before them by other saints, who have been patient and silent under the smarting Rod. As Aaron, Ex. 10:3, Ely, 1 Sam 3:18, David, 2 Sam 16:7-13, Job, chap 1:21-22, Eliakim, Shebnah and Joab, Isa 36:11-12. So those, saints in that, Acts 21:12-15, and that could of witnesses, pointed at in Hebrews 12:1. Gracious examples are more awakening, more convincing, more quickening, more provoking, and more encouraging than Precepts, because in them we see that the exercise of grace and godliness is possible, though it be difficult.

Perseverance

from J. R. Macduff, Palms of Elim; or Rest and Refreshment in the Valleys. New York: Carter, 1879.

"And they came to Elim ['Valleys'], where were ... threescore and ten palm trees: and they encamped there." -- Exodus 15:27

"This is the rest wherewith ye may cause the weary to rest, and this is the refreshing"--

"He which hath begun a good work in you, will perform it unto the day of Jesus Christ." -- Phil 1:6

"We shall not die." -- Hab 1:12.

Perseverance.

In looking from underneath the shade of the palm-trees, on the long untrodden journey ere the true Canaan can be reached, the thought cannot fail to obtrude itself, Can we trust to be safeguarded through this great and terrible wilderness? Can we rely on the God of the Pillar-cloud conducting us to the brink of Jordan and thence to "the shining fields" beyond? Rather, is there no danger to be apprehended of spiritual drought and famine, or spiritual death, overtaking us? May it not be sadly fulfilled, with us, in a spiritual sense, as it was with the Pilgrim Hebrews in a literal, that through apostasy, unbelief, and backsliding, "we shall never enter into His rest"?

No. We have the sure word of promise of "a God who cannot lie," "Ye shall go over and possess that good land" (Deut. 4:22). "But now thus says the Lord that created you, O Jacob, and He that formed you, O Israel, Fear not; for I have redeemed you, I have called you by your name; you are Mine. When you pass through the waters, I will be with you, and through the rivers, they will not overflow you: when you walk through the fire, you shall not be burned; neither shall the flame kindle on you. For I am the Lord your God, the Holy One of Israel, your Saviour" (Isa 43:1-3). All is guaranteed to us in what the old writers call "the charter-deed of the Everlasting Covenant." The immutability of the Divine counsel has been confirmed to us by oath. In the first of our motto-verses the great Apostle speaks with unhesitating assurance; --"being confident of this very thing, that He which has begun a good work in you, will perform it unto the day of Jesus Christ." He does not, indeed, aver that "good work" is never to be impeded. God has never given promise in Scripture, with regard to spiritual experience, of an unclouded day--uninterrupted sunshine. "The morning without clouds" is a heavenly emblem. The earthly one is "a day in which the light shall neither be clear nor dark" (Zech 14:6). The analogy of the outer world of nature, at least under these our checkered and ever-varying skies, teaches us this. Spring comes smiling, and pours her blossoms into the lap of summer. But the skies lower, the rain and battering hail descend, the virgin blossoms droop their heads and almost die. Summer again smiles, and the meadows look gay; the flowers ring merry chimes with their leaves and petals and swing their fragrant censers. But all at once the drought comes with her fiery, merciless footsteps. Every blade and floweret, gasping for breath, lift their blanched eyelids to the brazen sky; or the night winds rock the laden branches and strew the ground. Thus, we see, it is not one unvarying, unchecked progression, from the opening bud to the matured fruit. But every succeeding month is more or less scarred by drought and moisture, wind and rain and storm. Yet, never once has Autumn failed to gather up her golden sheaves; aye, and if you ask her testimony, she will tell that the very storm, the blackened skies, and descending torrents you dreaded as foes, were the best auxiliaries in filling her garners. Do not be despondent now, because of present passing shadows, but "thank God, and take courage." "Though he fall, he shall not be utterly cast down: for the Lord upholds him with His hand" (Ps 37:24). It is written, that "at evening time it shall be light" (Zech 14:7). The sun may wade all day through murky clouds, but he will pillow his head at night on a couch of vermilion and amber. "Though you have lien among the pots, yet shall you be as the wings of a dove covered with silver, and her feathers with yellow gold" (Ps 68:13).

The second of our motto-verses forms part of an impassioned appeal of the Prophet Habakkuk in the prospect of impending national calamity. The great military power of that era of the world was menacing the cities and homes of Palestine. "Terrible and dreadful"--their horses "swifter than the leopards, and more fierce than the evening wolves" (1:7-8). Overwhelmed at the thought of imminent judgment and desolation; the seer can discern no silver lining in the cloud. He turns from man to God. He takes refuge in that sublime truth--the Immutability of a covenant Jehovah; and breaks out in these beautiful words of calm confidence, "Art Thou not from everlasting, O Lord, my God, mine Holy One? we shall not die!" No: though the hosts of the Chaldeans should sweep the battle-plains; though they should leave behind them a track of blood and ashes and smoke; though the cry of suffering thousands should ascend apparently succoured to heaven, "We shall not die." The God of our Fathers will not be untrue to His oath, or unmindful of His covenant. He will not cast off forever, or root out our name and remembrance from the earth.

"I give unto them," is His own blessed word and guarantee to His true Israel still, "eternal life, and they shall never perish." "What God hath spoken, He is able also to perform." The good work begun, He will also finish. Let this ever be our rallying call when wounded in the fight, "This is mine infirmity: but I will remember the years of the right hand of the Most High!"

"He will never fail us,
He will not forsake;
His eternal covenant,
He will never break.
.......................
Onward, then, and fear not,
Children of the Day!
For His Word shall never,
Never pass away!"

"It is good that a man should both hope and quietly wait for the salvation of God."