Tuesday, December 31, 2013

"THANK YOU"

A Song of Praise for the Lord’s Faithfulness to His People

A Psalm of Thanksgiving.

psalm 100

 Make a joyful shout to the Lord, all you lands!
 Serve the Lord with gladness;
Come before His presence with singing.
 Know that the Lord, He is God;
It is He who has made us, and not we ourselves;
We are His people and the sheep of His pasture.
 
Enter into His gates with thanksgiving,
And into His courts with praise.
Be thankful to Him, and bless His name.
 For the Lord is good;
His mercy is everlasting,
And His truth endures to all generations.
 
BeyondTheVeilDaily, would like to bring a thanksgiving offering for the brothers and sisters in Christ who have visited our blog. It has been our deep and most sincere desire to please Him, in whom we all love and serve. To bring a word of encouragement and mediation before the Throne.  BeyondTheVeilDaily has  been blessed to have visits from 10 countries. We may never meet on this side of heaven, but one day, face to face in His Eternal Kingdom.
 
Today, at years end we choose psalms 100. May each verse be your own personal proclamation as we bid our farewells too 2013, and greet 2014. We will not pretend to know what the future holds, but with absolute certainty we know who holds our future.
 
May you all grow in grace, may mercy lead every step you take, and His love hold you in His everlasting arms.
 
"Happy New Year!"       "Thank you Jesus"

Monday, December 30, 2013

"DELIGHT IN GOD"


“Our obedience is God's pleasure when it proves that God is our treasure. This is good news, because it means very simply that the command to obey is the command to be happy in God. The commandments of God are only as hard to obey as the promises of God are hard to believe. The Word of God is only as hard to obey as the beauty of God is hard to cherish.”
John Piper, The Pleasures of God: Meditations on God's Delight in Being God

"ROBE OF RIGHTEOUSNESS"

“In all your course, walk with God and follow Christ as a little, poor, helpless child, taking hold of Christ’s hand, keeping your eye on the mark of the wounds on his hands and side, whence came the blood that cleanses you from sin and hiding your nakedness under the skirt of the white shining robe of his righteousness.”
Jonathan Edwards, Jonathan Edwards' Resolutions: And Advice to Young Converts

Sunday, December 29, 2013


"COMMITMENT THAT DEMANDS"

“Love is a commitment that will be tested in the most vulnerable areas of spirituality, a commitment that will force you to make some very difficult choices. It is a commitment that demands that you deal with your lust, your greed, your pride, your power, your desire to control, your temper, your patience, and every area of temptation that the Bible clearly talks about. It demands the quality of commitment that Jesus demonstrates in His relationship to us.”
Ravi Zacharias, I, Isaac, Take Thee, Rebekah: Moving from Romance to Lasting Love
"ALL THINGS DUNG"


“Unless men may come to a reasonable, solid persuasion and conviction of the truth of the gospel, by the internal evidences of it, . . . by a sight of its glory; it is impossible that those who are illiterate, and unacquainted with history, should have any thorough and effectual conviction of it at all. They may without this, see a great deal of probability of it; it may be reasonable for them to give much credit to what learned men and historians tell them. . . . But to have a conviction, so clear, and evident, and assuring, as to be sufficient to induce them, with boldness to sell all, confidently and fearlessly to run the venture of the loss of all things, and of enduring the most exquisite and long continued torments, and to trample the world under foot, and count all things but dung for Christ, the evidence they can have from history, cannot be sufficient.”
Jonathan Edwards, The Religious Affections

Saturday, December 28, 2013

" NEW YEAR RESOLUTIONS"


“Being sensible that I am unable to do any thing without God's help, I do humbly entreat Him, by His grace, to enable me to keep these Resolutions, so far as they are agreeable to His will, for Christ's sake.”
Jonathan Edwards, The Works of Jonathan Edwards, 2 Volumes

Friday, December 27, 2013

"PATH OF GOD"
 
“There is a warning. The path of God-exalting joy will cost you your life. Jesus said, “Whoever loses his life for my sake and the gospel’s will save it.” In other words, it is better to lose your life than to waste it. If you live gladly to make others glad in
God, your life will be hard, your risks will be high, and your joy will be full. This is not a book about how to avoid a wounded life, but how to avoid a wasted life. Some of you will die in the service of Christ. That will not be a tragedy. Treasuring life above Christ is a tragedy.”
John Piper
"COVENANT GOD"
 
 
“He is wretched indeed, who goes up and down in the world, without a God to take care of him, to be his guide and protector, and to bless him in his affairs [. . .] That unconverted men are without God shows that they are liable to all manner of evil [. . .] liable to the power of the devil, to the power of all manner of temptation [. . .] to be deceived and seduced into erroneous opinions [. . .] to embrace damnable doctrines [. . .] to be given up of God to judicial hardness of heart [. . .] to commit all manner of sin, and even the unpardonable sin itself. They cannot be sure they shall not commit that sin. They are liable to build up a false hope of heaven, and so to go hoping to hell [. . .] to die senseless and stupid, as many have died [. . .] to die in such a case as Saul and Judas did, fearless of hell. They have no security from it. They are liable to all manner of mischief, since they are without God. They cannot tell what shall befall them, nor when they are secure from anything. They are not safe one moment. Ten thousand fatal mischiefs may befall them, that may make them miserable forever. They, who have God for their God, are safe from all such evils. It is not possible that they should befall them. God is their covenant God, and they have his faithful promise to be their refuge.”
Jonathan Edwards, The Works of Jonathan Edwards, 2 Volumes

Thursday, December 26, 2013

"QUALITY OF COMMITMENT"


“Love is a commitment that will be tested in the most vulnerable areas of spirituality, a commitment that will force you to make some very difficult choices. It is a commitment that demands that you deal with your lust, your greed, your pride, your power, your desire to control, your temper, your patience, and every area of temptation that the Bible clearly talks about. It demands the quality of commitment that Jesus demonstrates in His relationship to us.”
Ravi Zacharias, I, Isaac, Take Thee, Rebekah: Moving from Romance to Lasting Love    
"WHAT ARE YOU THINKING?"


“All truth is given by revelation, either general or special, and it must be received by reason. Reason is the God-given means for discovering the truth that God discloses, whether in his world or his Word. While God wants to reach the heart with truth, he does not bypass the mind.”
Jonathan Edwards

"FACEBOOK"


"One of the great uses of Twitter and Facebook will be to prove at the Last Day that prayerlessness was not from lack of time.”
John Piper

Wednesday, December 25, 2013

"NO RIGHTS"

“I claim no right to myself, no right to this understanding, this will, these affections that are in me. Neither do I have any right to this body or its members, no right to this tongue, to these hands, feet, ears or eyes. I have given myself clear away and not retained anything of my own.”
Jonathan Edwards
"YOU WERE MADE FOR GOD"

“My joy grows with every soul that seeks the glory of God in the face of Jesus Christ. Remember, you have one life. That’s all. You were made for God.

Don’t waste it.”
John Piper, Don't Waste Your Life

Monday, December 23, 2013


"DIVINE LIGHT"
 
 
“Men have a great deal of pleasure in human knowledge, in studies of natural things; but this is nothing to that joy which arises from divine light shining into the soul. This spiritual light is the dawning of the light of glory in the heart. There is nothing so powerful as this to support persons in affliction, and to give the mind peace and brightness in this stormy and dark world. This knowledge will wean from the world, and raise the inclination to heavenly things. It will turn the heart to God as the fountain of good, and to choose him for the only portion. This light, and this only, will bring the soul to a saving close with Christ. It conforms the heart to the gospel, mortifies its enmity and opposition against the scheme of salvation therein revealed: it causes the heart to embrace the joyful tidings, and entirely to adhere to, and acquiesce in the revelation of Christ as our Savior.”
Jonathan Edwards
"EMBRACE AFFICTION ?"


“Suffering in the path of Christian obedience, with joy - because the steadfast love of the Lord is better than life (Psalm 63:3) - is the clearest display of the worth of God in our lives. Therefore, faith-filled suffering is essential in this world for the most intense, authentic worship. When we are most satisfied with God in suffering, he will be most glorified in us in worship. Our problem is not styles of music. Our problem is styles of life. When we embrace more affliction for the worth of Christ, there will be more fruit in the worship of Christ.”  

Sunday, December 22, 2013


"GOD IS GOD"

“My feelings are not God. God is God. My feelings do not define truth. God’s word defines truth. My feelings are echoes and responses to what my mind perceives. And sometimes - many times - my feelings are out of sync with the truth. When that happens - and it happens every day in some measure - I try not to bend the truth to justify my imperfect feelings, but rather, I plead with God: Purify my perceptions of your truth and transform my feelings so that they are in sync with the truth.”
John Piper, Finally Alive: What Happens When We Are Born Again?
 "FIXED ON GOD"


“If the heart be chiefly and directly fixed on God, and the soul engaged to glorify him, some degree of religious affection will be the effect and attendant of it. But to seek after affection directly and chiefly; to have the heart principally set upon that; is to place it in the room of God and his glory. If it be sought, that others may take notice of it, and admire us for our spirituality and forwardness in religion, it is then damnable pride; if for the sake of feeling the pleasure of being affected, it is then idolatry and self-gratification.” ― Jonathan Edwards, The Life and Diary of David Brainerd

Saturday, December 21, 2013


"OUR CHAMPION"

“Fight for us, O God, that we not drift numb and blind and foolish into vain and empty excitements. Life is too short, too precious, too painful to waste on worldly bubbles that burst. Heaven is too great, hell is too horrible, eternity is too long that we should putter around on the porch of eternity.”
John Piper
"THE HEART"
 
 
“If the heart be chiefly and directly fixed on God, and the soul engaged to glorify him, some degree of religious affection will be the effect and attendant of it. But to seek after affection directly and chiefly; to have the heart principally set upon that; is to place it in the room of God and his glory. If it be sought, that others may take notice of it, and admire us for our spirituality and forwardness in religion, it is then damnable pride; if for the sake of feeling the pleasure of being affected, it is then idolatry and self-gratification.”
Jonathan Edwards, The Life and Diary of David Brainerd

Friday, December 20, 2013

"THE WORD IS ENOUGH"

“And yet some people actually imagine that the revelation in God’s Word is not enough to meet our needs. They think that God from time to time carries on an actual conversation with them, chatting with them, satisfying their doubts, testifying to His love for them, promising them support and blessings. As a result, their emotions soar; they are full of bubbling joy that is mixed with self-confidence and a high opinion of themselves. The foundation for these feelings, however, does not lie within the Bible itself, but instead rests on the sudden creations of their imaginations. These people are clearly deluded. God’s Word is for all of us and each of us; He does not need to give particular messages to particular people.”
Jonathan Edwards

Thursday, December 19, 2013

"THE WINDING ROAD"
 
 
“Life is not a straight line leading from one blessing to the next and then finally to heaven. Life is a winding and troubled road. Switchback after switchback.
 
And the point of biblical stories like Joseph and Job and Esther and Ruth is to help us feel in our bones (not just know in our heads) that God is for us in all these strange turns.
 
God is not just showing up after the trouble and cleaning it up. He is plotting the course and managing the troubles with far-reaching purposes for our good and for the glory of Jesus Christ.”
John Piper, A Sweet and Bitter Providence: Sex, Race, and the Sovereignty of God

Wednesday, December 18, 2013

"ABOVE ALL THINGS"


“Christ did not die to forgive sinners who go on treasuring anything above seeing and savoring God. And people who would be happy in heaven if Christ were not there, will not be there. The gospel is not a way to get people to heaven; it is a way to get people to God. It's a way of overcoming every obstacle to everlasting joy in God. If we don't want God above all things, we have not been converted by the gospel.”
John Piper, God Is the Gospel: Meditations on God's Love as the Gift of Himself

Tuesday, December 17, 2013

"NIBBLED"

“If you don't feel strong desires for the manifestation of the glory of God, it is not because you have drunk deeply and are satisfied. 

 It is because you have nibbled so long at the table of the world

 Your soul is stuffed with small things, and there is no room for the great.”
John Piper, A Hunger For God    
"RESOLVED"

“Resolved, never to do anything which I should be afraid to do if it were the last hour of my life.”
Jonathan Edwards

Monday, December 16, 2013

"THE HIGHEST GOOD"

“God is the highest good of the reasonable creature. The enjoyment of him is our proper; and is the only happiness with which our souls can be satisfied.

To go to heaven, fully to enjoy God, is infinitely better than the most pleasant accommodations here.

Better than fathers and mothers, husbands, wives, or children, or the company of any, or all earthly friends. 

 These are but shadows; but the enjoyment of God is the substance.

These are but scattered beams; but God is the sun.

These are but streams; but God is the fountain. These are but drops, but God is the ocean.”  
     Jonathan Edwards, The Works of Jonathan Edwards, Vol. 17: Sermons and Discourses, 1730-1733
"GRACE"

“Grace is the pleasure of God to magnify the worth of God by giving sinners the right and power to delight in God without obscuring the glory of God.”  
   

 John Piper

Saturday, December 14, 2013

"DIVINE AND SUPERNATURAL LIGHT"

Here, with great affection for his subject, Edwards both biblically and rationally lays out the case that the spiritual knowledge and illumination needed to understand the gospel and to internalize the excellencies of divine truth, is imparted directly by God alone. This knowledge is given immediately by God and not obtained through natural means that operate by their own power. While God often makes use of natural means, yet the medium is not what causes the effect. God may teach us many things through nature and reason, and even use the words of Scripture to convey a doctrine or proposition, but only God can illumine them in such a way wherein we see their beauty and excellency. Those who are unregenerate have no capacity to love what is spiritual and are not partly but wholly dependent on God to translate them from darkness to light. Edwards does an excellent job explaining how spiritual light is actually given. - JWH
A Divine and Supernatural Light,
Immediately Imparted to the Soul by the Spirit of God,
Shown to be Both Scriptural and Rational Doctrine

A Sermon by Jonathan Edwards
[Preached at Northampton, and published at the desire of some of the hearers, in the year 1734.]
Matthew 16:17 - And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
CHRIST says these words to Peter upon occasion of his professing his faith in him as the Son of God. Our Lord was inquiring of his disciples, who men said he was; not that he needed to be informed, but only to introduce and give occasion to what follows. They answer, that some said he was John the Baptist, and some Elias, and others Jeremias, or one of the Prophets. When they had thus given an account who others said he was, Christ asks them, who they said he was? Simon Peter, whom we find always zealous and forward, was the first to answer: he readily replied to the question, Thou art Christ, the Son of the living God.
The Blessing of Peter Upon this occasion, Christ says as he does to him, and of him in the text: in which we may observe, That He knew Jesus to be the Christ
1. That Peter is pronounced blessed on this account. Blessed art thou -- "Thou art a happy man, that thou art not ignorant of this, that I am Christ, the Son of the living God. Thou art distinguishingly happy. Others are blinded, and have dark and deluded apprehensions, as you have now given an account, some thinking that I am Elias, and some that I am Jeremias, and some one thing, and some another; but none of them thinking right, all of them misled. Happy art thou, that art so distinguished as to know the truth in this matter." That God Had Revealed This to Him2. The evidence of this his happiness declared; viz., that God, and he only, had revealed it to him. This is an evidence of his being blessed. First, As it shows how peculiarly favored he was of God above others; q.d., "How highly favored art thou, that others that are wise and great men, the Scribes, Pharisees, and Rulers, and the nation in general, are left in darkness, to follow their own misguided apprehensions; and that thou shouldst be singled out, as it were, by name, that my Heavenly Father should thus set his love, on thee, Simon Bar-jona. This argues thee blessed, that thou shouldst thus be the object of God's distinguishing love." Secondly, It evidences his blessedness also, as it intimates that this knowledge is above any that flesh and blood can reveal. "This is such knowledge as only my Father which is in heaven can give: it is too high and excellent to be communicated by such means as other knowledge is. Thou art blessed, that thou knowest that which God alone can teach thee."
God the Author of All Knowledge The original of this knowledge is here declared, both negatively and positively. Positively, as God is here declared the author of it. Negatively, as it is declared, that flesh and blood had not revealed it. All Moral Knowledge and business Skill from God God is the author of all knowledge and understanding whatsoever. He is the author of the knowledge that is obtained by human learning: he is the author of all moral prudence, and of the knowledge and skill that men have in their secular business. Thus it is said of all in Israel that were wise-hearted, and skilled in embroidering, that God had filled them with the spirit of wisdom, Exodus 28:3. Yet Flesh and Blood Reveals It God is the author of such knowledge; but yet not so but that flesh and blood reveals it. Mortal men are capable of imparting the knowledge of human arts and sciences, and skill in temporal affairs. God is the author of such knowledge by those means: flesh and blood is employed as the mediate or second cause of it; he conveys it by the power and influence of natural means. God Alone the Author of Spiritual Knowledge But this spiritual knowledge, spoken of in the text, is what God is the author of, and none else: he reveals it, and flesh and blood reveals it not. He imparts this knowledge immediately, not making use of any intermediate natural causes, as he does in other knowledge. Proposition and Preview What had passed in the preceding discourse naturally occasioned Christ to observe this; because the disciples had been telling how others did not know him, but were generally mistaken about him, and divided and confounded in their opinions of him: but Peter had declared his assured faith, that he was the Son of God. Now it was natural to observe, how it was not flesh and blood that had revealed it to him, but God: for if this knowledge were dependent on natural causes or means, how came it to pass that they, a company of poor fishermen, illiterate men, and persons of low education, attained to the knowledge of the truth; while the Scribes and Pharisees, men of vastly higher advantages, and greater knowledge and sagacity in other matters, remained in ignorance? This could be owing only to the gracious distinguishing influence and revelation of the Spirit of God. Hence, what I would make the subject of my present discourse from these words, is this
Doctrine
That there is such a thing as a spiritual and divine light immediately imparted to the soul by God, of a different nature from any that is obtained by natural means.--And on this subject I would, I. Show what this divine light is. II. How it is given immediately by God, and not obtained by natural means. III. Show the truth of the doctrine.
And then conclude with a brief improvement.
I. I would show what this spiritual and divine light is. And in order to it, would show, First, In a few things what it is not. And here, Not Mere Conviction of Sin and Misery1. Those convictions that natural men may have of their sin and misery, is not this spiritual and divine light. Men in a natural condition may have convictions of the guilt that lies upon them, and of the anger of God, and their danger of divine vengeance. Such convictions are from light or sensibleness of truth. That some sinners have a greater conviction of their guilt and misery than others, is because some have more light, or more of an apprehension of truth than others. And this light and conviction may be from the Spirit of God; the Spirit convinces men of sin: but yet nature is much more concerned in it than in the communication of that spiritual and divine light that is spoken of in the doctrine; it is from the Spirit of God only as assisting natural principles, and not as infusing any new principles. Common grace differs from special, in that it influences only by assisting of nature; and not by imparting grace, or bestowing any thing above nature. The light that is obtained is wholly natural, or of no superior kind to what mere nature attains to, though more of that kind be obtained than would be obtained if men were left wholly to themselves: or, in other words, common grace only assists the faculties of the soul to do that more fully which they do by nature, as natural conscience or reason will, by mere nature, make a man sensible of guilt, and will accuse and condemn him when he has done amiss. Conscience is a principle natural to men; and the work that it doth naturally, or of itself, is to give an apprehension of right and wrong, and to suggest to the mind the relation that there is between right and wrong, and a retribution. The Spirit of God, in those convictions which unregenerate men sometimes have, assists conscience to do this work in a further degree than it would do if they were left to themselves: he helps it against those things that tend to stupify it, and obstruct its exercise. But in the renewing and sanctifying work of the Holy Ghost, those things are wrought in the soul that are above nature, and of which there is nothing of the like kind in the soul by nature; and they are caused to exist in the soul habitually, and according to such a stated constitution or law that lays such a foundation for exercises in a continued course, as is called a principle of nature. Not only are remaining principles assisted to do their work more freely and fully, but those principles are restored that were utterly destroyed by the fall; and the mind thence forward habitually exerts those acts that the dominion of sin had made it as wholly destitute of, as a dead body is of vital acts. The Spirit of God acts in a very different manner in the one case, from what he doth in the other. He may indeed act upon the mind of a natural man, but he acts in the mind of a saint as an indwelling vital principle. He acts upon the mind of an unregenerate person as an extrinsic, occasional agent; for in acting upon them, he doth not unite himself to them; for notwithstanding all his influences that they may be the subjects of, they are still sensual, having not the Spirit, Jude 19. But he unites himself with the mind of a saint, takes him for his temple, actuates and influences him as a new supernatural principle of life and action. There is this difference, that the Spirit of God, in acting in the soul of a godly man, exerts and communicates himself there in his own proper nature. Holiness is the proper nature of the Spirit of God. The Holy Spirit operates in the minds of the godly, by uniting himself to them, and living in them, and exerting his own nature in the exercise of their faculties. The Spirit of God may act upon a creature, and yet not in acting communicate himself. The Spirit of God may act upon inanimate creatures; as, the Spirit moved upon the face of the waters, in the beginning of the creation; so the Spirit of God may act upon the minds of men many ways, and communicate himself no more than when he acts upon an inanimate creature. For instance, he may excite thoughts in them, may assist their natural reason and understanding, or may assist other natural principles, and this without any union with the soul, but may act, as it were, as upon an external object. But as he acts in his holy influences and spiritual operations, he acts in a way of peculiar communication of himself; so that the subject is thence denominated spiritual. Not Mere Impressions on the Imagination2. This spiritual and divine light does not consist in any impression made upon the imagination. It is no impression upon the mind, as though one saw any thing with the bodily eyes: it is no imagination or idea of an outward light or glory, or any beauty of form or countenance, or a visible lustre or brightness of any object. The imagination may be strongly impressed with such things; but this is not spiritual light. Indeed when the mind has a lively discovery of spiritual things, and is greatly affected by the power of divine light, it may, and probably very commonly doth, much affect the imagination; so that impressions of an outward beauty or brightness may accompany those spiritual discoveries. But spiritual light is not that impression upon the imagination, but an exceeding different thing from it. Natural men may have lively impressions on their imaginations; and we cannot determine but the devil, who transforms himself into an angel of light, may cause imaginations of an outward beauty, or visible glory, and of sounds and speeches, and other such things; but these are things of a vastly inferior nature to spiritual light. Not "New Revelations" Apart From Scripture
3. This spiritual light is not the suggesting of any new truths or propositions not contained in the word of God. This suggesting of new truths or doctrines to the mind, independent of any antecedent revelation of those propositions, either in word or writing, is inspiration; such as the prophets and apostles had, and such as some enthusiasts pretend to. But this spiritual light that I am speaking of, is quite a different thing from inspiration: it reveals no new doctrine, it suggests no new proposition to the mind, it teaches no new thing of God, or Christ, or another world, not taught in the Bible, but only gives a due apprehension of those things that are taught in the word of God. Not Mere Religious Insight or Affection4. It is not every affecting view that men have of the things of religion that is this spiritual and divine light. Men by mere principles of nature are capable of being affected with things that have a special relation to religion as well as other things. A person by mere nature, for instance, may be liable to be affected with the story of Jesus Christ, and the sufferings he underwent, as well as by any other tragical story: he may be the more affected with it from the interest he conceives mankind to have in it: yea, he may be affected with it without believing it; as well as a man may be affected with what he reads in a romance, or sees acted in a stage play. He may be affected with a lively and eloquent description of many pleasant things that attend the state of the blessed in heaven, as well as his imagination be entertained by a romantic description of the pleasantness of fairy land, or the like. And that common belief of the truth of the things of religion, that persons may have from education or otherwise, may help forward their affection. We read in Scripture of many that were greatly affected with things of a religious nature, who yet are there represented as wholly graceless, and many of them very ill men. A person therefore may have affecting views of the things of religion, and yet be very destitute of spiritual light. Flesh and blood may be the author of this: one man may give another an affecting view of divine things with but common assistance: but God alone can give a spiritual discovery of them. -- But I proceed to show, Secondly, Positively what this spiritual and divine light is. Divine Light Defined
And it may be thus described: a true sense of the divine excellency of the things revealed in the word of God, and a conviction of the truth and reality of them thence arising. This spiritual light primarily consists in the former of these, viz., a real sense and apprehension of the divine excellency of things revealed in the word of God. A spiritual and saving conviction of the truth and reality of these things, arises from such a sight of their divine excellency and glory; so that this conviction of their truth is an effect and natural consequence of this sight of their divine glory. There is therefore in this spiritual light, A Sense of the Divinity and Excellency of the Things of Faith1. A true sense of the divine and superlative excellency of the things of religion; a real sense of the excellency of God and Jesus Christ, and of the work of redemption, and the ways and works of God revealed in the gospel. There is a divine and superlative glory in these things; an excellency that is of a vastly higher kind, and more sublime nature than in other things; a glory greatly distinguishing them from all that is earthly and temporal. He that is spiritually enlightened truly apprehends and sees it, or has a sense of it. He does not merely rationally believe that God is glorious, but he has a sense of the gloriousness of God in his heart. There is not only a rational belief that God is holy, and that holiness is a good thing, but there is a sense of the loveliness of God's holiness. There is not only a speculatively judging that God is gracious, but a sense how amiable God is upon that account, or a sense of the beauty of this divine attribute. There is a twofold understanding or knowledge of good that God has made the mind of man capable of. The first, that which is merely speculative and notional; as when a person only speculatively judges that any thing is, which, by the agreement of mankind, is called good or excellent, viz., that which is most to general advantage, and between which and a reward there is a suitableness, and the like. And the other is, that which consists in the sense of the heart: as when there is a sense of the beauty, amiableness, or sweetness of a thing; so that the heart is sensible of pleasure and delight in the presence of the idea of it. In the former is exercised merely the speculative faculty, or the understanding, strictly so called, or as spoken of in distinction from the will or disposition of the soul. In the latter, the will, or inclination, or heart, are mainly concerned. Thus there is a difference between having an opinion, that God is holy and gracious, and having a sense of the loveliness and beauty of that holiness and grace. There is a difference between having a rational judgment that honey is sweet, and having a sense of its sweetness. A man may have the former, that knows not how honey tastes; but a man cannot have the latter unless he has an idea of the taste of honey in his mind. So there is a difference between believing that a person is beautiful, and having a sense of his beauty. The former may be obtained by hearsay, but the latter only by seeing the countenance. There is a wide difference between mere speculative rational judging any thing to be excellent, and having a sense of its sweetness and beauty. The former rests only in the head, speculation only is concerned in it; but the heart is concerned in the latter. When the heart is sensible of the beauty and amiableness of a thing, it necessarily feels pleasure in the apprehension. It is implied in a person's being heartily sensible of the loveliness of a thing, that the idea of it is sweet and pleasant to his soul; which is a far different thing from having a rational opinion that it is excellent. A Conviction of the Truth of Divine Things
2. There arises from this sense of divine excellency of things contained in the word of God, a conviction of the truth and reality of them; and that either directly or indirectly. First, Indirectly, and that two ways. 1. As the prejudices that are in the heart, against the truth of divine things, are hereby removed; so that the mind becomes susceptive of the due force of rational arguments for their truth. The mind of man is naturally full of prejudices against the truth of divine things: it is full of enmity against the doctrines of the gospel; which is a disadvantage to those arguments that prove their truth, and causes them to lose their force upon the mind. But when a person has discovered to him the divine excellency of Christian doctrines, this destroys the enmity, removes those prejudices, and sanctifies the reason, and causes it to lie open to the force of arguments for their truth. Hence was the different effect that Christ's miracles had to convince the disciples from what they had to convince the Scribes and Pharisees. Not that they had a stronger reason, or had their reason more improved; but their reason was sanctified, and those blinding prejudices, that the Scribes and Pharisees were under, were removed by the sense they had of the excellency of Christ and his doctrine. 2. It not only removes the hinderances of reason, but positively helps reason. It makes even the speculative notions the more lively. It engages the attention of the mind, with the fixedness and intenseness to that kind of objects; which causes it to have a clearer view of them, and enables it more clearly to see their mutual relations, and occasions it to take more notice of them. The ideas themselves that otherwise are dim and obscure, are by this means impressed with the greater strength, and have a light cast upon them; so that the mind can better judge of them. As he that beholds the objects on the face of the earth, when the light of the sun is cast upon them; so that the mind can better judge of them. As he that beholds the objects on the face of the earth, when the light of the sun is cast upon them, is under greater advantage to discern them in their true forms and mutual relations, than he that sees them in a dim starlight or twilight. The mind having a sensibleness of the excellency of divine objects, dwells upon them with delight; and the powers of the soul are more awakened and enlivened to employ themselves in the contemplation of them, and exert themselves more fully and much more to the purpose. The beauty and sweetness of the objects draws on the faculties, and draws forth their exercises: so that reason itself is under far greater advantages for its proper and free exercises, and to attain its proper end, free of darkness and delusion. -- But, Secondly, A true sense of the divine excellency of the things of God's word doth more directly and immediately convince of the truth of them; and that because the excellency of these things is so superlative. There is a beauty in them that is so divine and godlike, that is greatly and evidently distinguishing of them from things merely human, or that men are the inventors and authors of; a glory that is so high and great, that when clearly seen, commands assent to their divinity and reality. When there is an actual and lively discovery of this beauty and excellency, it will not allow of any such thought as that it is a human work, or the fruit of men's invention. This evidence that they that are spiritually enlightened have of the truth of the things of religion, is a kind of intuitive and immediate evidence. They believe the doctrines of God's word to be divine, because they see divinity in them; i.e., they see a divine, and transcendent, and most evidently distinguishing glory in them; such a glory as, if clearly seen, does not leave room to doubt of their being of God, and not of men. Such a conviction of the truth of religion as this, arising, these ways, from a sense of the divine excellency of them, is that true spiritual conviction that there is in saving faith. And this original of it, is that by which it is most essentially distinguished from that common assent, which unregenerate men are capable of.
How Divine Light Is Given By God II. I proceed now to the second thing proposed, viz., to show how this light is immediately given by God, and not obtained by natural means. And here, Natural Faculties Are Involved
1. It is not intended that the natural faculties are not made use of in it. The natural faculties are the subject of this light: and they are the subject in such a manner, that they are not merely passive, but active in it; the acts and exercises of man's understanding are concemed and made use of in it. God, in letting in this light into the soul, deals with man according to his nature, or as a rational creature; and makes use of his human faculties. But yet this light is not the less immediately from God for that; though the faculties are made use of, it is as the subject and not as the cause; and that acting of the faculties in it, is not the cause, but is either implied in the thing itself (in the light that is imparted) or is the consequence of it. As the use that we make of our eyes in beholding various objects, when the sun arises, is not the cause of the light that discovers those objects to us. Outward Means Also Involved
2. It is not intended that outward means have no concern in this affair. As I have observed already, it is not in this affair, as it is in inspiration, where new truths are suggested: for here is by this light only given a due apprehension of the same truths that are revealed in the word of God; and therefore it is not given without the word. The gospel is made use of in this affair: this light is the "light of the glorious gospel of Christ", 2 Cor. 4:4. The gospel is as a glass by which this light is conveyed to us, 1 Cor. 13:12. "Now we see through a glass." -- But, Only God's Spirit Goves Divine Light
3. When it is said that this light is given immediately by God, and not obtained by natural means, hereby is intended, that it is given by God without making use of any means that operate by their own power, or a natural force God makes use of means; but it is not as mediate causes to produce this effect. There are not truly any second causes of it; but it is produced by God immediately. The word of God is no proper cause of this effect: it does not operate by any natural force in it. The word of God is only made use of to convey to the mind the subject matter of this saving instruction: and this indeed it doth convey to us by natural force or influence. It conveys to our minds these and those doctrines; it is the cause of the notion of them in our heads, but not of the sense of the divine excellency of them in our hearts. Indeed a person cannot have spiritual light without the word. But that does not argue, that the word properly causes that light. The mind cannot see the excellency of any doctrine, unless that doctrine be first in the mind; but the seeing of the excellency of the doctrine may be immediately from the Spirit of God; though the conveying of the doctrine or proposition itself may be by the word. So that the notions that are the subject matter of this light, are conveyed to the mind by the word of God; but that due sense of the heart, wherein this light formally consists, is immediately by the Spirit of God. As for instance, that notion that there is a Christ, and that Christ is holy and gracious, is conveyed to the mind by the word of God: but the sense of the excellency of Christ by reason of that holiness and grace, is nevertheless immediately the work of the Holy Spirit. -- I come now,
The Proof and Benefits of Divine Light III. To show the truth of the doctrine; that is, to show that there is such a thing as that spiritual light that has been described, thus immediately let into the mind by God. And here I would show briefly, that this doctrine is both scriptural and rational.
The Scriptural Proof of this Doctrine Saints Possess This Knowledge and Sight of God
First
, It is scriptural. My text is not only full to the purpose, but it is a doctrine that the Scripture abounds in. We are there abundantly taught, that the saints differ from the ungodly in this, that they have the knowledge of God, and a sight of God, and of Jesus Christ. I shall mention but few texts of many. 1 John 3:6, "Whosoever sinneth, has not seen him, nor known him." 3 John 11, "He that doth good, is of God: but he that doth evil, hath not seen God." John 14:19, "The world seeth me no more; but ye see me." John 17:3, "And this is eternal life, that they might know thee, the only true God, and Jesus Christ whom thou hast sent." This knowledge, or sight of God and Christ, cannot be a mere speculative knowledge; because it is spoken of as a seeing and knowing, wherein they differ from the ungodly. And by these Scriptures it must not only be a different knowledge in degree and circumstances, and different in its effects; but it must be entirely different in nature and kind. This Knowledge and Sight of God Given Immediately by God
And this light and knowledge is always spoken of as immediately given of God, Matt. 11:25-27: "At that time Jesus answered and said, I thank thee O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in thy sight. All things are delivered unto me of my Father: and no man knoweth the Son but the Father: neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him." Here this effect is ascribed alone to the arbitrary operation, and gift of God, bestowing this knowledge on whom he will, and distinguishing those with it, that have the least natural advantage or means for knowledge, even babes, when it is denied to the wise and prudent. And the imparting of the knowledge of God is here appropriated to the Son of God, as his sole prerogative. And again, 2 Cor. 4:6, "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ." This plainly shows, that there is such a thing as a discovery of the divine superlative glory and excellency of God and Christ, and that peculiar to the saints: and also, that it is as immediately from God, as light from the sun: and that it is the immediate effect of his power and will; for it is compared to God's creating the light by his powerful word in the beginning of the creation; and is said to be by the Spirit of the Lord, in the 18th verse of the preceding chapter. God is spoken of as giving the knowledge of Christ in conversion, as of what before was hidden and unseen in that. Gal. 1:15,16, "But when it pleased God, who separated me from my mother's womb, and called me by his grace, to reveal his Son in me." The Scripture also speaks plainly of such a knowledge of the word of God, as has been described, as the immediate gift of God, Psalm 119:18: "Open thou mine eyes, that I may behold wondrous things out of thy law." What could the Psalmist mean when he begged of God to open his eyes? Was he ever blind? Might he not have resort to the law and see every word and sentence in it when he pleased? and what could he mean by those wondrous things? Was it the wonderful stories of the creation, and deluge, and Israel's passing through the Red Sea, and the like? Were not his eyes open to read these strange things when he would? Doubtless by wondrous things in God's law, he had respect to those distinguishing and wonderful excellencies, and marvellous manifestations of the divine perfections, and glory, that there was in the commands and doctrines of the word, and those works and counsels of God that were there revealed. So the Scripture speaks of a knowledge of God's dispensation, and covenant of mercy, and way of grace towards his people, as peculiar to the saints, and given only by God, Psalm 25:14: "The secret of the Lord is with them that fear him; and he will show them his covenant." What Arises From This Divine Light
And that a true and saving belief of the truth of religion is that which arises from such a discovery, is also what the Scripture teaches. As John 6:40, "And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life;" where it is plain that a true faith is what arises from a spiritual sight of Christ. and John 17:6,7,8, "I have manifested thy name unto the men which thou gavest me out of the world. Now they have known that all things whatsoever thou hast given me, are of thee. For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me;" where Christ's manifesting God's name to the disciples, or giving them the knowledge of God, was that whereby they knew that Christ's doctrine was of God, and that Christ himself was of him, proceeded from him, and was sent by him. Again, John 12:44,45,46, "Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. And he that seeth me, seeth him that sent me. I am come a light into the world, that whosoever believeth on me, should not abide in darkness." Their believing in Christ, and spiritually seeing him, are spoken of as running parallel. Those Without Such Light Condemned
Christ condemns the Jews that they did not know that he was the Messiah, and that his doctrine was true, from an inward distinguishing taste and relish of what was divine, in Luke 12:56,57. He having there blamed the Jews, that though they could discern the face of the sky and of the earth, and signs of the weather, that yet they could not discern those times; or as it is expressed in Matthew, the signs of those times; he adds, yea, and why even of your own selves, judge ye not what is right? i.e., without extrinsic signs. Why have ye not that sense of true excellency, whereby ye may distinguish that which is holy and divine? Why have ye not that savor of the things of God, by which you may see the distinguishing glory, and evident divinity of me and my doctrine? Those Possessing Divine Light Assured
The Apostle Peter mentions it as what gave them (the apostles) good and well grounded assurance of the truth of the gospel, that they had seen the divine glory of Christ. 2 Pet. 1:16, "For we have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty." The apostle has respect to that visible glory of Christ which they saw in his transfiguration: that glory was so divine, having such an ineffable appearance and semblance of divine holiness, majesty and grace, that it evidently denoted him to be a divine person. But if a sight of Christ's outward glory might give a rational assurance of his divinity, why may not an apprehension of his spiritual glory do so too? Doubtless Christ's spiritual glory is in itself as distinguishing, and as plainly showing his divinity, as his outward glory, and a great deal more: for his spiritual glory is that wherein his divinity consists; and the outward glory of his transfiguration showed him to be divine, only as it was a remarkable image or representation of that spiritual glory. Doubtless, therefore, he that has had a clear sight of the spiritual glory of Christ, may say, I have not followed cunningly devised fables, but have been an eyewitness of his majesty, upon as good grounds as the apostle, when he had respect to the outward glory of Christ that he had seen. -- But this brings me to what was proposed next, viz., to show that,
The Rational Proof of This Doctrine
Secondly, This doctrine is rational. That Divine Things Should Be More Excellent
1. It is rational to suppose, that there is really such an excellency in divine things, that is so transcendent and exceedingly different from what is in other things, that, if it were seen, would most evidently distinguish them. We cannot rationally doubt but that things that are divine, that appertain to the Supreme Being, are vastly different from things that are human; that there is that godlike, high and glorious excellency in them, that does most remarkably difference them from the things that are of men; insomuch that if the difference were but seen, it would have a convincing, satisfying influence upon any one, that they are what they are, viz., divine. What reason can be offered against it? Unless we would argue, that God is not remarkably distinguished in glory from men. If Christ should now appear to any one as he did on the mount at his transfiguration; or if he should appear to the world in the glory that he now appears in, as he will do at the day of judgment; without doubt, the glory and majesty that he would appear in, would be such as would satisfy every one that he was a divine person, and that religion was true: and it would be a most reasonable, and well grounded conviction too. And why may there not be that stamp of divinity, or divine glory on the word of God, on the scheme and doctrine of the gospel, that may be in like manner distinguishing and as rationally convincing, provided it be but seen? It is rational to suppose, that when God speaks to the world, there should be something in his word or speech vastly different from man's word. Supposing that God never had spoken to the world, but we had noticed that he was about to do it; that he was about to reveal himself from heaven, and speak to us immediately himself, in divine speeches or discourses, as it were from his own mouth, or that he should give us a book of his own inditing; after what manner should we expect that he would speak? Would it not be rational to suppose, that his speech would be exceeding different from man's speech, that he should speak like a God; that is, that there should be such an excellency and sublimity in his speech or word, such a stamp of wisdom, holiness, majesty and other divine perfections, that the word of man, yea of the wisest of men, should appear mean and base in comparison of it? Doubtless it would be thought rational to expect this, and unreasonable to think otherwise. When a wise man speaks in the exercise of his wisdom, there is something in every thing he says, that is very distinguishable from the talk of a little child. So, without doubt, and much more, is the speech of God (if there be any such thing as the speech of God) to be distinguished from that of the wisest of men; agreeably to Jer. 23:28,29. God having there been reproving the false prophets that prophesied in his name, and pretended that what they spake was his word, when indeed it was their own word, says, "The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully: what is the chaff to the wheat? saith the Lord. Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces?" That We Should Expect Such Excellent Divine Things to be Seen
2. If there be such a distinguishing excellency in divine things; it is rational to suppose that there may be such a thing as seeing it. What should hinder but that it may be seen? It is no argument, that there is no such thing as such a distinguishing excellency, or that, if there be, that it cannot be seen, that some do not see it, though they may be discerning men in temporal matters. It is not rational to suppose, if there be any such excellency in divine things, that wicked men should see it. It is not rational to suppose, that those whose minds are full of spiritual pollution, and under the power of filthy lusts, should have any relish or sense of divine beauty or excellency; or that their minds should be susceptive of that light that is in its own nature so pure and heavenly. It need not seem at all strange, that sin should so blind the mind, seeing that men's particular natural tempers and dispositions will so much blind them in secular matters; as when men's natural temper is melancholy, jealous, fearful, proud, or the like. That This Knowledge Should Be Given By God Alone
3. It is rational to suppose, that this knowledge should be given immediately by God, and not be obtained by natural means. Upon what account should it seem unreasonable, that there should be any immediate communication between God and the creature? It is strange that men should make any matter of difficulty of it. Why should not he that made all things, still have something immediately to do with the things that he has made? Where lies the great difficulty, if we own the being of a God, and that he created all things out of nothing, of allowing some immediate influence of God on the creation still? And if it be reasonable to suppose it with respect to any part of the creation, it is especially so with respect to reasonable, intelligent creatures; who are next to God in the gradation of the different orders of beings, and whose business is most immediately with God; who were made on purpose for those exercises that do respect God and wherein they have nextly to do with God: for reason teaches, that man was made to serve and glorify his Creator. And if it be rational to suppose that God immediately communicates himself to man in any affair, it is in this. It is rational to suppose that God would reserve that knowledge and wisdom, that is of such a divine and excellent nature, to be bestowed immediately by himself, and that it should not be left in the power of second causes. Spiritual wisdom and grace is that highest and most excellent gift that ever God bestows on any creature: in this the highest excellency and perfection of a rational creature consists. It is also immensely the most important of all divine gifts: it is that wherein man's happiness consists, and on which his everlasting welfare depends. How rational is it to suppose that God, however he has left meaner goods and lower gifts to second causes, and in some sort in their power, yet should reserve this most excellent, divine, and important of all divine communications, in his own hands, to be bestowed immediately by himself, as a thing too great for second causes to be concerned in! That This Knowledge is Directly Given By God and Not By Natural Reason
It is rational to suppose, that this blessing should be immediately from God; for there is no gift or benefit that is in itself so nearly related to the divine nature, there is nothing the creature receives that is so much of God, of his nature, so much a participation of the deity: it is a kind of emanation of God's beauty, and is related to God as the light is to the sun. It is therefore congruous and fit, that when it is given of God, it should be nextly from himself, and by himself, according to his own sovereign will. It is rational to suppose, that it should be beyond a man's power to obtain this knowledge and light by the mere strength of natural reason; for it is not a thing that belongs to reason, to see the beauty and loveliness of spiritual things; it is not a speculative thing, but depends on the sense of the heart. Reason indeed is necessary in order to it, as it is by reason only that we are become the subjects of the means of it; which means I have already shown to be necessary in order to it, though they have no proper causal in the affair. It is by reason that we become possessed of a notion of those doctrines that are the subject matter of this divine light; and reason may many ways be indirectly and remotely an advantage to it. And reason has also to do in the acts that are immediately consequent on this discovery: a seeing the truth of religion from hence, is by reason; though it be but by one step, and the inference be immediate. So reason has to do in that accepting of, and trusting in Christ, that is consequent on it. But if we take reason strictly -- not for the faculty of mental perception in general, but for ratiocination, or a power of inferring by arguments -- the perceiving of spiritual beauty and excellency no more belongs to reason, than it belongs to the sense of feeling to perceive colours, or to the power of seeing to perceive the sweetness of food. It is out of reason's province to perceive the beauty or loveliness of any thing: such a perception does not belong to that faculty. Reason's work is to perceive truth and not excellency. It is not ratiocination that gives men the perception of the beauty and amiableness of a countenance, though it may be many ways indirectly an advantage to it; yet it is no more reason that immediately perceives it, than it is reason that perceives the sweetness of honey: it depends on the sense of the heart. -- Reason may determine that a countenance is beautiful to others, it may determine that honey is sweet to others; but it will never give me a perception of its sweetness.
Concluding Improvement I will conclude with a very brief improvement of what has been said. This Doctrine Leads Us to Reflect on God's Goodness
First
, This doctrine may lead us to reflect on the goodness of God, that has so ordered it, that a saving evidence of the truth of the gospel is such, as is attainable by persons of mean capacities and advantages, as well as those that are of the greatest parts and learning. If the evidence of the gospel depended only on history, and such reasonings as learned men only are capable of, it would be above the reach of far the greatest part of mankind. But persons with but an ordinary degree of knowledge, are capable, without a long and subtile train of reasoning, to see the divine excellency of the things of religion: they are capable of being taught by the Spirit of God, as well as learned men. The evidence that is this way obtained, is vastly better and more satisfying, than all that can be obtained by the arguings of those that are most learned, and greatest masters of reason. And babes are as capable of knowing these things, as the wise and prudent; and they are often hid from these things, as the wise and prudent; and they are often hid from these when they are revealed to those. 1 Cor. 1:26,27, "For ye see your calling, brethren, how that not many wise men, after the flesh, not many mighty, not many noble are called. But God hath chosen the foolish things of the world --." This Doctrine Calls Us to Examine OurselvesSecondly, This doctrine may well put us upon examining ourselves, whether we have ever had this divine light, that has been described, let into our souls. If there be such a thing indeed, and it be not only a notion or whimsy of persons of weak and distempered brains, then doubtless it is a thing of great importance, whether we have thus been taught by the Spirit of God; whether the light of the glorious gospel of Christ, who is the image of God, hath shined unto us, giving us the light of the knowledge of the glory of God in the face of Jesus Christ; whether we have seen the Son, and believed on him, or have that faith of gospel-doctrines which arises from a spiritual sight of Christ. All Should Seek This Divine and Supernatural Light
Thirdly,
All may hence be exhorted earnestly to seek this spiritual light. To influence and move to it, the following things may be considered. 1. This is the most excellent and divine wisdom that any creature is capable of. It is more excellent than any human learning; it is far more excellent than all the knowledge of the greatest philosophers or statesmen. Yea, the least glimpse of the glory of God in the face of Christ doth more exalt and ennoble the soul, than all the knowledge of those that have the greatest speculative understanding in divinity without grace. This knowledge has the most noble object that is or can be, viz., the divine glory or excellency of God and Christ. The knowledge of these objects is that wherein consists the most excellent knowledge of the angels, yea, of God himself. 2. This knowledge is that which is above all others sweet and joyful. Men have a great deal of pleasure in human knowledge, in studies of natural things; but this is nothing to that joy which arises from this divine light shining into the soul. This light gives a view of those things that are immensely the most exquisitely beautiful, and capable of delighting the eye of the understanding. This spiritual light is the dawning of the light of glory in the heart. There is nothing so powerful as this to support persons in affliction, and to give the mind peace and brightness in this stormy and dark world. 3. This light is such as effectually influences the inclination, and changes the nature of the soul. It assimilates the nature to the divine nature, and changes the soul into an image of the same glory that is beheld. 2 Cor. 3:18, "But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord." This knowledge will wean from the world, and raise the inclination to heavenly things. It will turn the heart to God as the fountain of good, and to choose him for the only portion. This light, and this only, will bring the soul to a saving close with Christ. It conforms the heart to the gospel, mortifies its enmity and opposition against the scheme of salvation therein revealed: it causes the heart to embrace the joyful tidings, and entirely to adhere to, and acquiesce in the revelation of Christ as our Saviour: it causes the whole soul to accord and symphonize with it, admitting it with entire credit and respect cleaving to it with full inclination and affection; and it effectually disposes the soul to give up itself entirely to Christ. 4. This light, and this only, has its fruit in a universal holiness of life. No merely notional or speculative understanding of the doctrines of religion will ever bring to this. But this light, as it reaches the bottom of the heart, and changes the nature, so it will effectually dispose to a universal obedience. It shows God's worthiness to be obeyed and served. It draws forth the heart in a sincere love to God, which is the only principle of a true, gracious, and universal obedience; and it convinces of the reality of those glorious rewards that God has promised to them that obey him. Buy the Book
Subheadings Taken From the book Growing in God's Spirit Edited by T.M. Moore, P&R publishing.

 


"SOVEREIGNTY OF GOD"

“Life is not a straight line leading from one blessing to the next and then finally to heaven. Life is a winding and troubled road. Switchback after switchback. And the point of biblical stories like Joseph and Job and Esther and Ruth is to help us feel in our bones (not just know in our heads) that God is for us in all these strange turns.
 
God is not just showing up after the trouble and cleaning it up.
 
He is plotting the course and managing the troubles with far-reaching purposes for our good and for the glory of Jesus Christ.”
John Piper, A Sweet and Bitter Providence: Sex, Race, and the Sovereignty of God

Friday, December 13, 2013

"ULTIMATE GOAL"


“Missions is not the ultimate goal of the church. Worship is.

  Missions exists because worship doesn't.”


    John Piper

Wednesday, December 11, 2013

"MOST SATISFIED"


“God is most glorified in us when we are most satisfied in Him”
    

   John Piper

Thursday, December 5, 2013

"HOLY LIVING"
  1. Psalm 119:105-112
    By your words I can see where I’m going; they throw a beam of light on my dark path. I’ve committed myself and I’ll never turn back from living by your righteous order. Everything’s falling apart on me, God; put me together again with your Word. Festoon me with your finest sayings, God; teach me your holy rules. My life is as close as my own hands, but I don’t forget what you have revealed. The wicked do their best to throw me off track, but I don’t swerve an inch from your course. I inherited your book on living; it’s mine forever— what a gift! And how happy it makes me! I concentrate on doing exactly what you say— I always have and always will.

  1. Proverbs 9:7-12
    If you reason with an arrogant cynic, you’ll get slapped in the face; confront bad behavior and get a kick in the shins. So don’t waste your time on a scoffer; all you’ll get for your pains is abuse. But if you correct those who care about life, that’s different—they’ll love you for it! Save your breath for the wise—they’ll be wiser for it; tell good people what you know—they’ll profit from it. Skilled living gets its start in the Fear-of-God, insight into life from knowing a Holy God. It’s through me, Lady Wisdom, that your life deepens, and the years of your life ripen. Live wisely and wisdom will permeate your life; mock life and life will mock you.

Tuesday, December 3, 2013

Ephesians 3:9

"FELLOWSHIP OF MYSTERY"
8-10 And so here I am, preaching and writing about things that are way over my head,(less than the least of all saints), the inexhaustible riches and generosity of Christ. My task is to bring out in the open and make plain what God, who created all this in the first place, has been doing in secret and behind the scenes all along,(fellowship of mystery). Through followers of Jesus like yourselves gathered in churches, this extraordinary plan of God,(manifold wisdom of God) is becoming known and talked about even among the angels! (principalities and powers in the heavenly places.)


"ETERNAL PURPOSE"
11-13 All this is proceeding along lines planned all along by God (eternal purpose), and then executed in Christ Jesus. When we trust in him, we’re free to say whatever needs to be said, bold to go wherever we need to go. So don’t let my present trouble on your behalf get you down. Be proud! Have confidence by faith in Him!

"FOR THIS CAUSE"
14-19 My response is to get down on my knees before the Father,(of whom the whole family in heaven and earth is named.) this magnificent Father who parcels out all heaven and earth. I ask him to strengthen you by his Spirit—not a brute strength but a glorious inner strength—that Christ will live in you as you open the door and invite him in. And I ask him that with both feet planted firmly on love, you’ll be able to take in with all followers of Jesus the extravagant dimensions of Christ’s love. Reach out and experience the breadth! Test its length! Plumb the depths! Rise to the heights! Live full lives, full in the fullness of God.

"HE IS ABLE"
20-21 God can do anything, you know—far more than you could ever imagine or guess or request in your wildest dreams!(exceeding abundantly above all that we ask or think.) He does it not by pushing us around but by working within us, his Spirit deeply and gently within us.
 
Glory to God in the church!
Glory to God in the Messiah, in Jesus!
Glory down all the generations!
Glory through all millennia! Oh, yes! Through-out all ages world without end. Amen.
 

The Story of the Crooked Manager

"BARE ESSENTIALS"

16 1-2 Jesus said to his disciples, “There was once a rich man who had a manager. He got reports that the manager had been taking advantage of his position by running up huge personal expenses. So he called him in and said, ‘What’s this I hear about you? You’re fired. And I want a complete audit of your books.’

3-4 “The manager said to himself, ‘What am I going to do? I’ve lost my job as manager. I’m not strong enough for a laboring job, and I’m too proud to beg. . . . Ah, I’ve got a plan. Here’s what I’ll do . . . then when I’m turned out into the street, people will take me into their houses.’

“Then he went at it. One after another, he called in the people who were in debt to his master. He said to the first, ‘How much do you owe my master?’

“He replied, ‘A hundred jugs of olive oil.’
“The manager said, ‘Here, take your bill, sit down here—quick now—write fifty.’

“To the next he said, ‘And you, what do you owe?’
“He answered, ‘A hundred sacks of wheat.’
“He said, ‘Take your bill, write in eighty.’

8-9 “Now here’s a surprise: The master praised the crooked manager! And why? Because he knew how to look after himself. Streetwise people are smarter in this regard than law-abiding citizens. They are on constant alert, looking for angles, surviving by their wits. I want you to be smart in the same way—but for what is right—using every adversity to stimulate you to creative survival, to concentrate your attention on the bare essentials, so you’ll live, really live, and not complacently just get by on good behavior.”

Monday, December 2, 2013

Proverbs 31

MY SON
 
31 The words of King Lemuel,
2-3 “Oh, son of mine, what can you be thinking of!
    Child whom I bore! The son I dedicated to God!
Don’t dissipate your virility on fortune-hunting women,
    promiscuous women who shipwreck leaders.
4-7 “Leaders can’t afford to make fools of themselves,
    gulping wine and swilling beer,
Lest, hung over, they don’t know right from wrong,
    and the people who depend on them are hurt.
Use wine and beer only as sedatives,
    to kill the pain and dull the ache
Of the terminally ill,
    for whom life is a living death.
8-9 “Speak up for the people who have no voice,
    for the rights of all the down-and-outers.
Speak out for justice!
    Stand up for the poor and destitute!”

Hymn to a Good Wife

10-31 A good woman is hard to find,
    and worth far more than diamonds.
Her husband trusts her without reserve,
    and never has reason to regret it.

Never spiteful, she treats him generously
    all her life long.
She shops around for the best yarns and cottons,
    and enjoys knitting and sewing.
She’s like a trading ship that sails to faraway places
    and brings back exotic surprises.
She’s up before dawn, preparing breakfast
    for her family and organizing her day.
She looks over a field and buys it,
    then, with money she’s put aside, plants a garden.
First thing in the morning, she dresses for work,
    rolls up her sleeves, eager to get started.
She senses the worth of her work,
    is in no hurry to call it quits for the day.
She’s skilled in the crafts of home and hearth,
    diligent in homemaking.
She’s quick to assist anyone in need,
    reaches out to help the poor.
She doesn’t worry about her family when it snows;
    their winter clothes are all mended and ready to wear.
She makes her own clothing,
    and dresses in colorful linens and silks.
Her husband is greatly respected
    when he deliberates with the city fathers.

She designs gowns and sells them,
    brings the sweaters she knits to the dress shops.
Her clothes are well-made and elegant,
    and she always faces tomorrow with a smile.
When she speaks she has something worthwhile to say,    and she always says it kindly.
She keeps an eye on everyone in her household,
    and keeps them all busy and productive.
Her children respect and bless her;
    her husband joins in with words of praise:

“Many women have done wonderful things,
    but you’ve outclassed them all!”
Charm can mislead and beauty soon fades.
    The woman to be admired and praised
    is the woman who lives in the Fear-of-God.

Give her everything she deserves!
    Festoon her life with praises!