“To the chief singer on my stringed instruments.”—Habakkuk 3:19

My soul, take down thine harp from the willow; and now the night is past, let the first of the morn find thee going forth, in the matin of praise, to the chief singer on all the instruments of his grace, which he hath strung thine heart to use to his glory. And who is this chief singer, but Jesus? Doth not the prophet say, “The Lord God is my strength, and he will make my feet like hinds’ feet, and he will make me to walk in mine high places?” Surely he that is the Lord God of my salvation, is the chief singer, and chief musician of my song. And he that will be my portion, my everlasting portion in the upper world, will be my strength and song in this. Surely David would not have directed, as he hath, in such numberless places, his psalms to a singer among men, in the temple service, when the whole scope of the psalm itself treats of the Lord, and of his Christ. The root of the word singer, or musician itself, means the end. And” Christ is the end of the law for righteousness to every one that believeth.” Come then, my soul, strike up this morning this hymn of praise. God the Holy Ghost is exciting thee. It is he which points to Jesus. He shews the king in his beauty, and bids thee behold his suitableness, transcendent excellencies, grace, love, favour, glory. Carry, then, all thy concerns to this chief musician. Put forth all thy strength to praise him, that while Jesus is attentive to the hallelujahs of heaven, he may hear thy feeble note, amidst all the songs which are offered him, giving glory to his great name, from the uttermost parts of the earth. Follow the prophet’s example, and let the goings forth of thy warmest desires be to the chief singer on thy stringed instruments:—The Lord is my strength and my shield; my heart trusted in him, and I am helped; therefore my heart greatly rejoiceth, and in my song will I praise him.”

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Kevin Price is the presiding minister of “Zoar Particular Baptist Chapel, Bradford“, and the minister with oversight of The Baptist Church, Kensington Place ”.

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A Daring Request

Have you ever thought what an daring request Moses made when he asked God, “I beseech thee, shew me thy glory”? What would possess a man to ask such a thing? Was he merely curious? Was he presumptuous? Was be being foolish or bold?

Have you considered that Moses might be desperate? If he was, it was with good reason. Moses’ confidence in God had been shaken. He no longer knew whether God was with the Children of Israel, or against them. There had been sin in the camp; corruption of the most heinous and despicable sort. In Moses’ absence on Mt. Sinai, a golden calf had been cast and worshipped. Idolatry, immorality and open revolt against God had burst forth. Aaron, Moses’ brother, was at the head of the rebellion.

Three things then happened. The pillar of cloud the symbol of God’s presence was removed from the camp. God informed Moses that from now on a created angel would guide the people. God appeared to distance Himself from Israel by referring to them as Moses’ people rather than His own people. The implication was clear. God was no longer going to bless Israel with His presence (Exodus 32, 33).

Is God With Us?

Today we sometimes wonder the same thing. Is God with us? If we are God’s people, His chosen people, how are we to know? Often we do not see the evidence of His presence. If God is with us, might He condescend to…

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“By faith, Abel offered unto God a more excellent sacrifice than Cain.”—Hebrews 11:4

The Holy Ghost hath here marked down, by his servant the apostle, in the very first offerings which we read of in the bible, the vast importance of faith; by which it most decidedly proves, that it is faith which gives efficacy to all the offerings of his creatures. Faith in what? Nay—there can be but one view of faith throughout the word of God; namely, faith in the promised seed to bruise the serpent’s head. This was the first promise which came in upon the fall. Every offering, therefore, offered unto God, unless it had an eye to this, became offensive. Cain did not offer the first-fruits of the ground with an eye of faith in Christ—hence, he was the first deist the world ever knew. Abel, by faith, offered the firstlings of his flock with an eye to Jesus—and hence the testimony that God respected his offering. What a striking evidence is here, ray soul, of the vast and infinite importance of faith. Cain made an offering to God, and by so doing, he did, as the deists now do, acknowledge God to be his Creator; but not looking to him as a Redeemer, and thereby intimating that he needed none, both his person and his offering were rejected. Meditate on this, my soul, and learn by grace to mix faith in all that concerns thy soul. Oh keep an eye on Jesus, convinced that “there is no other name under heaven given among men whereby we must be saved.” And if, through the gracious teachings of the Spirit, in taking of the things of Jesus, and shewing them unto thee, thou art able daily to apprehend by faith, and bring him (as the bee doth from the flower) his person, his work, his character, his relations, his grace, and righteousness, as the sent, and sealed, and anointed, of the Father, full of grace and truth; by thus living upon him, and living to him, and making him what he is to all his people, the Alpha and Omega of thy salvation; faith in him will give a sweet leaven to all thy poor prayers, and praises, and offerings, and thou wilt find favour with God, to the praise of the glory of his grace, who maketh thee accepted in the Beloved.

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Dear Sir,

1795-1835 was a time of widespread revival with Anglican Robert Hawker preaching to thousands, Independent William Huntington equalled his efforts and Baptist William Gadsby founding 45-50 churches filled with new converts. The PBs were not inactive in this time but Mr Cook confuses Gill’s orthodoxy with Fuller’s. Gill had one of the largest Particular Baptist congregations in Britain, outnumbering Fullers by far. Contemporary evangelical magazines objecting to Fullerism’s ‘gangerous’ effect on church growth were legion. However, in 1814, Fuller claimed that his churches had shrunk greatly to an average of fifty members and had been steadily on the decline for 25 years. Church increase was due to split-offs due to Fullerite Liberalism. Yet Fuller confessed that other evangelical denominations were growing. By 1889 Fuller’s Association had renounced verbal inspiration and denied that the Scriptures give sure guidance in matters of holiness. The increase in PB growth came demonstrably before Fuller and dwindled during his influence. As Strict Baptist Kenneth Dix said in 1976: “The influence of Fuller here has been exaggerated, often by those whose design is to trace a line of descent from the Calvinism of the Puritans, through a watered down moderate Calvinism, forgetting Fuller’s description of himself as a ‘strict Calvinist’, to modern ecumenism. It is a view which does less than justice to the eminent usefulness of Benjamin Beddome, Samuel Medley, or John Hirst, all of whom held to a high Calvinistic position, and to the enduring value of the writings of John Gill which are still read and sought after, two hundred years after his death.

George Ella

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George M. Ella is a historian, author and biographer. His writings may be accessed at the online archived, ”Biographia Evangelica”.

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This proposition is a direct reverse, or quite contrary theme to the triumphs of the plea about offers; yea; it’s contrary to the very mending clause of their article suggested so plausibly before in favour of offers. The emendation of defects discovered in their article is this, that while the offer of Christ, say they, is propounding in the external means to sinners, the Spirit of Christ may be working an internal ability in these sinners to close in savingly with the offer. {“And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed; for I know their imagination which they go about, even now.” Deut. 31:21.} I design, if the Lord will, in this chapter, a direct confutation of this vain confidence. For it is an error injuriously vented to the dishonour of Free Grace. {“This is thy lot, the portion of thy measures from me, saith the LORD; because thou hast forgotten me, and trusted in falsehood.” Jer. 13:25.} And it is also a corrupt principle of some men very wrongfully held to the dishonour of the Holy Spirit and his work! Psal. 29:2.

Now the arguments I shall bring against this false opinion, in order to pull down so specious a piece of old Adam, are such scriptural proofs of the Free Gift of Grace, as by the light of the glorious Gospel of Christ, may be carried on in this chapter. These blessed truths may be wrought up sweetly, higher and higher, unto what surmounts all the Doctrine of your offers in the low lands of this waste wilderness. {“For we have made lies our refuge, and under falsehood have we hid ourselves.” Isa. 28:15.} And in hope that God peradventure will give men repentance to the acknowledging of the truth, II Tim. 2:25, a few things shall be made known, which may prove Effectual of God to wound and slay the sore-plea, I Thes. 2:13, which is so injurious to the Grace of God.

Argument 1. Offers of Grace and tenders of Salvation are no means of a saving ability to close in with Christ,[1] because they are neither means of Christ’s Institution, nor of the Holy Spirit’s Operation. God hath appointed the preaching of the Gospel, and Christ hath commanded it, II Tim. 4:2, to preach the Word, and to bear his name, Acts 9:15, but neither hath God appointed, nor Christ commanded, the propounding of the Gospel, as the means to work his Grace. And however God the Spirit works upon the preaching, yet he works not upon a proposal, nor fills up an offer of Grace with any of his own presence of Grace, to accompany such a pretended offer to the saving change of a sinner. The Gospel is no means of working by a proposal, but it is a means of working in the…

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“Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus, before the world began.”—2 Timothy 1:9

Mark, my soul, all the precious things, if thou hast power or time to do so, which are contained in this blessed scripture. Eternity itself will not be sufficient to allow space to enumerate them; neither will thy ripened faculties, even when full-blown and full-fruited, be found sufficient to enter into the complete apprehension of them all. Who is it that is here said to have saved ns, and called us with an holy calling, but the holy, glorious, undivided Jehovah, existing in a threefold character of Persons—Father, Son, and Holy Ghost? For all have concurred in that blessed work; and all, in the essence of the One Jehovah, must have the joint praise and the joint glory to all eternity. Well, then, put thy salvation down to this glorious account: it is God who hath saved and called thee. Next, mark the order here set forth. Thou art said to be saved before thou art said to be called. Mark that! salvation precedes our knowledge of it. The covenant engagements of the Almighty Covenanters took place from everlasting. For so saith the apostle concerning the hopes of happiness founded on salvation: “In hope,” saith he, “of eternal life, which God that cannot lie, promised before the world began.” Next, my soul, take notice of the call itself. It is an holy call: for we are called to the fellowship and communion of Jesus Christ. “And as he who hath called us is holy, so are we called to be holy, in all manner of conversation and godliness.” See to it, my soul, that thy fellowship and communion is in the holiness and sin-atoning blood of Jesus. Lastly, never, my soul, lose sight of the cause of these unspeakable mercies—no, not for a moment. “We are saved and called, not according to our works, but according to his purpose.” Hence, what is God’s gift, cannot be man’s merit; and what resulted from infinite love, from all eternity, cannot flow from creature love in time. Blessed purpose, and blessed grace: and thrice-blessed, being given to us in God’s dear Son, even Christ Jesus, before the world began!

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AN ORDER OF SERVICE FOR DIVINE WORSHIP; DESIGNED FOR PRIVATE DEVOTIONS, FAMILY GATHERINGS AND CHURCH MEETINGS.

Sermon—“Many Shall Come In My Name”

For the full order of service, including hymns and reading, please follow this link…

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A Sermon Preached By William Gadsby In A Village Near Ely.

The whole human race is comprised in two descriptions of people, viz., the people of God’s election, and the people of God’s curse, against whom he hath indignation for ever. A solemn line of demarcation is made between these two classes by God himself, and it is as impossible for a soul to pass this line as it is for God to cease to exist.

The first thing which the child of God is brought to feel is as contrary to “rest” as hell is to heaven. But the hypocrite may and does walk and live in error and sin, until he sinks into a horrible black despair. The poor child of God may be toiling, tugging, and roaring under horrors and terrors, fears and sorrows of mind and of heart, yet God will preserve him through all these toils of affliction, losses, crosses, and sorrows, until he brings him to feel and believe he has not had one affliction too long, one burden too heavy, one conflict too sharp. His God will overrule them to his eternal rest, and he shall be forced to cry out, “Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord for ever.” (Ps. 23:6.) Thus is sin destroyed, the law of God honoured, justice satisfied, and God glorified in their everlasting salvation, and they are brought to see there remaineth a rest for the people of God.

If there is a self-sufficient hypocrite here to-night, may God the Holy Ghost send him home as damned in his feelings as a soul can feel; and if God the Spirit shall heal up the breach of a poor child of God, I shall be gratified.

I. I shall endeavour to show, that God has a special property iii hits people; they are formed for himself, and they shall show forth his praise.

II. What is intended by this rest; and that whatever changes or vicissitudes they pass through, whatever losses they are called to sustain, whatever projects they form and God blasts, whatever prospects are cut up, nevertheless, there remaineth a rest for God’s people.

I. God’s people are not claimed or chosen for any excellence in them. O no I For when God speaks of them, ho compares them to beasts of the field, dragons of the wilderness, and owls of the desert, saying, “The beast of the field shall honour me, the dragons and the owls, because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen.” (Is. 43:20.) What a wonder it is God did not choose better characters to people heaven with! We all know that a common workman, with good materials, can make a job; but if he has rough materials he cannot get on at all. But our God picks some of the most knotty, crabbed, and rough pieces of timber to make him a house; and yet what a beautiful house it is, as seen by the…

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“And the fire upon the altar shall be burning in it: it shall not be put out. The fire shall ever be burning upon the altar: it shall never go out.”—Leviticus 6:1 2, 13

Pause, my soul! behold the precept in one verse, and the promise in the other. The Israelites was not to put out this altar fire; and Jehovah promised that it should never go out. Neither did it, through all the Jewish church, until Christ came. And if it be true that it actually did expire (as it is said it did) the very year Christ died, what is this hut a confirmation of the grand truth of God concerning the putting away of sin by the blood of Christ? For is not fire an emblem, through all the scriptures, of Jehovah’s displeasure against sin? Ss not God said to be a consuming fire? And by its burning, and that miraculously preserved under all the Jewish dispensation, is it not meant to manifest Jehovah’s perpetual wrath, burning like fire against sin? And as the fire was never extinguished upon the altar, notwithstanding the numerous sacrifices offered, can any thing more decidedly prove the inefficacy of sacrifices under the law, how expensive soever they were, to take away sin? And is the fire now gone out? Hath God himself indeed put it out! Then hath he accepted that one offering of the body of Jesus Christ once for all, who came to put away sin, and hath for ever put it away by the sacrifice of himself. Hail, thou great, thou glorious, thou everlasting Redeemer! Thou art indeed both the High Priest and the altar, both the Sacrifice and the 6acrificer, whose one offering hath both put out the fire of divine wrath, and caused the holy flame of love and peace to burn in its stead, which hath kindled in every heart of thy people. Yes, yes, thou Lamb of God, it is thou which hast delivered us from the wrath to come! Thou hast made our peace in the blood of thy cross. Thou hast quenched, by thy blood the just fire of divine indignation against sin. Thou hast quenched no less all the fiery darts of Satan. Thou hast subdued the flaming enmity of our hearts, with all their fiery lusts and burning affections. What shall I say to thee, what shall I say of thee, what shall I proclaim concerning thee, Oh thou, the Lord our righteousness? Lord, help me to begin the song, and never suffer sin or Satan—nay, death itself, for a moment, to make an interruption in the heavenly note; but let thy name fill my whole soul, and vibrate on my dying lips, that I may open my eyes in eternity, while the words still hang there: “To him who hath loved us, and washed us from our sins in his own blood, and made us kings and priests unto God and the Father; to him be glory and dominion for ever and ever. Amen.”

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A Transcript Of The Video Study

In our previous study, I held forth, what is sometimes called, the Supralapsarian view of the Father’s electing love. For this study, I would like to speak on this subject at more length. If we remove the prefix of the word, then we are left with lapsarian. The Latin term “lapsus” means “to fall”, from which we get our English word lapse, referring to a fall or failure to maintain some standard. For instance, you might say, “I had a lapse in memory.” Or, “I lapsed behind when I went for a walk with my family.” Well, when the label Lapsarianism is used in a theological context, it is speaking about the decree of God in election as it relates to the Fall of Adam. Did God decree election before or after the Fall of Adam? To answer this question, I would like arrange my thoughts under three headings:

1. What Are The Leading Views Of Lapsarianism?

2. How Do These Views Line Up Side By Side?

3. What Do These Views Look Like When Diagramed?

Let’s begin with the first of these headings:

1. What Are The Leading Views Of Lapsarianism?

There are three prefixes to the label which represent the variant views on the order of God’s decree of election—supra, sub and infra. The prefix supra means…

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It is currently held that while the Gospel is an effective offer of Christ to all men, those, who refuse to accept the mercy it presents, will be punished for this, in addition to the sentence of the Law for their sins. Thus it is believed that while the Gospel is the means of salvation to some, it will be the occasion of increased torment and woe to others. Against the unscripturalness of this, the Article protests.

It is granted that future punishment will admit of degrees, and that its measure will be the greatness and atrocity of sin as estimated by the final verdict of the equitable Judge.

It is also granted that the fuller men’s natural and rational knowledge of God’s revealed will, the greater their wickedness in continuing in wilful wrong-doing. The idolatry of the Jews as a nation, was more sinful than that of their heathen neighbours, for they had the inspired Scriptures. The sins of men who have been taught the truths of the Bible, are greater than if they were imperfectly acquainted with its moral defi­nitions and distinctions. To disregard the monitions of an im­perfectly instructed conscience is sin; but it is greater sin to rebel against the light, (Job 24:13.) It is, therefore, a fearfully solemn thing to know what is right on the authority of the Bible, and to persist in doing what it condemns as wrong. Men will be held accountable according to the measure of their acquaintance with truth. All men have sufficient moral know­ledge to warrant their condemnation as sinners. Some men have, however, a more…

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“Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.”—2 Timothy 4:8

Pause, my soul, over this blessed verse, and mark the very weighty things contained in it. Many a soul is for deferring the thoughts of this great day of God, and conclude, that the justification of the sinner cannot be known until the day of judgment. But, my soul, see to it, that thou art for bringing the firm and unshaken belief of it into immediate possession and enjoyment now; for surely Jesus hath effectually and fully provided for it. “Whom he called, them he also justified; and whom he justified, them he also glorified.” See to it then, my soul, that thou dost not suffer thyself to live a day, no, not an hour, in a state of uncertainty upon a point of such infinite consequence, in which the pardon of thy sins, and the justification of thy person before God, is so highly concerned. If Jesus be thy Surety, his righteousness and blood must be thy full justification before God, and his salvation as much now as it will ever be. Pause then, and ask thine heart, dost thou love his appearing? Suppose the trump of God was this moment to sound, wouldest thou love his appearing? No doubt the moment would be solemn, but would it not be glorious? Is Jesus thine; his righteousness thine; his blood thy ransom? Wouldest thou love his appearing if these things were sure? And what makes them not sure? Art thou looking to any other righteousness? Hast thou not disclaimed all other saviours? Ask thyself again; dost thou love his appearing, in the season of ordinances, providences, retirements; in his word, in the visits of his grace; at his table, his house of prayer, among his churches, his people? Dost thou love his appearing in the conversion of every poor sinner; and doth the same make thee to rejoice over the recovery of such as angels do, when one repents? My soul, let these things be among thy daily meditations concerning Jesus; for then will thy meditation of him be sweet. And by thus making the justification of thy person in the blood and righteousness of Jesus thy daily comfort, thou wilt be prepared to love his appearing, in death, and finally at judgment; that when the Master comes, and calleth for thee, thou mayest arise with holy joy, and mount up to meet the Lord in the air, and receive that crown of Jesus’s righteousness which fadeth not away.

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A Transcript Of The Video Study

This is the twenty-eighth study in the series, and we are looking once again at the book of Psalms. In our previous study, I pointed out that the book of Psalms has been divided into five sub-books, often called the Five Books of Psalms.

Book 1: Psalms 1-41 (1 hr, 5 min to read)
• Total 41: David (37); Anonymous (4)
Book 2: Psalms 42-72 (51 min to read)
• Total 31: David (18); Asaph (1); Korah (7); Solomon (1); Anonymous (4)
Book 3: Psalms 73-89 (36 min to read)
• Total 17: David (1); Asaph (11); Korah (3); Ethan (1); Heman (1)
Book 4: Psalms 90-106 (31 min to read)
• Total 17: David (2); Moses (1); Anonymous (14)
Book 5: Psalms 107-150 (1 hr, 10 min to read)
• Total 44: David (15); Solomon (1); Anonymous (28)

For this study, we are looking at the second book of Psalms, beginning with Psalm 42 and ending with Psalm 72. It takes 51 minutes to read these Psalms in a single sitting. This is a total of 31 Psalms, eighteen of which are ascribed to David, one to Asaph, seven to the sons of Korah, one to Solomon and four are anonymous.

In preparation for your reading of the second book of Psalms, I would like to say three things about it.

First, the New Testament quotations.

Of the thirty-one Psalms in the second book, the New Testament writers quote from five of them.

Psalm 44—Psalm 44:22 (Romans 8:36)
Psalm 45—Psalm 45:7,8 (Hebrews 1:8,9)
Psalm 51—Psalm 51:6 (Romans 3:4)
Psalm 68—Psalm 68:19 (Ephesians 4:8)
Psalm 69—Psalm 69:10 (Romans 15:3); Psalm 69:10 (John 2:17); Psalm 69:10 (Romans 11:9,10); Psalm 69:26 (Acts 1:20)

The reason I highlight these quotations is because I want you to remember, as you read through the book of Psalms, it is a gospel book. That is why the New Testament writers frequently quote from the…

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It has been said, `That redemption is universal, but the application particular; and that a universal redemption is a necessary preliminary to a particular application.’ What can men of learning and talent think the redemption by our Lord Jesus Christ really to be, to speak of it in this way? For the word redemption itself must be well known to have no such meaning, acceptation, or use among men by any analogy under the whole heavens. It is well known that the word signifies buying back, a rescue, a release, a reclaim, a freedom obtained by an adequate price paid for the same, with the consideration that there is no such freedom without such price, and that no such price is paid without such freedom being obtained and secured without any further consideration, and which is accordingly called `The price of redemption.’ Lev 25:51,52. And the word redeem will apply to land mortgaged, to any thing put in pledge for money, to a person who has forfeited his liberty by misdeeds, and to persons taken prisoners in the field of battle, and led away captive by the conqueror; and in all these and such like cases where redemption is required, and is to be effected, the price of redemption is the full price of complete freedom and deliverance always. Deliverance by power, without any other immediate outlay, is called redemption, Jer 31:11; but no sort of price paid is ever called redemption without deliverance effected and secured thereby. The apostle useth the word in regard to saving of time by Christian diligence, watchfulness, &c., saying, `Redeeming the time,’ Col 4:5. Now it is the time saved, the deliverance wrought, the rescue and freedom actually effected and secured, that is called, and is properly the redemption; and not the diligence employed, the power outlaid, or the price paid, for they are but the means; so that whatever be the price paid, the power or outlay employed, the deliverance and salvation itself only is the redemption, as we so fully and plainly read in the word of God saying, `The angel which redeemed me from all evil,’ Gen 48:16; `The Lord liveth, who hath redeemed my soul out of all adversity,’ 2 Sam 4:9; `Out of all distress,’ 1 King 1:29; `Who redeemeth thy life from destruction,’ Psalm 103:4; `I will ransom them from the power of the grave, I will redeem them from death,’ Hosea 13:14; `That he might redeem us from all iniquity,’ Tit 2:14; `Christ hath redeemed us from the curse of the law,’ Gal 2:13; `From your vain conversation,’ 1 Peter 1:18; `Which were redeemed from the earth,’ Rev 14:3; `These were redeemed from among men,’ verse 4; `Which thou redeemedst to thee from Egypt,’ 2 Sam 7:23; `And hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation,’ Rev 5:9.

From the word of God, therefore, so full and so plain on the point, it is undeniably evident, that a real deliverance only effected and ensured is redemption; and that without a real, proper, and actual deliverance and freedom ensured from the thralldom considered, whatever is done, it is in no shape redemption at all, by any known meaning and proper use of the terms redeem, redemption, redeemeth, redeemed, redeemest. And on what ground, then, our Lord Jesus Christ’s proper redemption of souls, by the full price of `Life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe,’ Ex 21:23-25, in suffering, bloodshed, and obedience even unto the death of the cross, should be so mauled about as above, and subjected to those drawbacks, imbecilities, failures and defects, contrary to all and every idea of a real and proper redemption in every other matter, case or instance known among men, for which the true and proper sense and meaning of the word redemption is known to stand, I cannot make out or understand; otherwise than that such men, professing to receive the truth of God, at the same time cannot bear the plain, free, discriminating, absolute grace, shape and order of that truth, and, consequently, not its real nature and design.

I hope I have as large a heart and soul for the salvation of sinners as any man living, and subject to the sovereign will and operative power of God, work as hard at least as any second-rate laborer in the Lord’s name, to promote that end; but I must confess that I have never been able to make that out to be redemption at all, which does not really and properly redeem, but leaves its intended objects, from certain still existing causes, enthralled, undelivered, un-rescued, and liable, after all, to all the misery and woe to which exposed without such a falsely called redemption. Nor that to be atonement that does not really and properly atone, by `making amends for the…

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“A friend that sticketh closer than a brother.”—Proverbs 18:24

And who is this, my soul; indeed, who can it be, but Jesus? None among the fallen race of Adam could ever redeem his brother; or, if he could, would have done it, at the expence of his own soul. But Jesus did all this, and more, when our cause was desperate, and gave himself a ransom for his redeemed. Oh for grace to mark the features of his love. It began in eternity, it runs through all time, and continues everlasting. As Jesus is himself, so is he in his love; the same yesterday, and to-day, and for ever. And how hath he shewn it? First, by engaging as our Surety; then paying all our debts; fulfilling the whole law; purchasing our persons; undertaking for our duty; nay, even to the conquering the stubbornness of our nature, and making us willing to be saved in the day of his power! And what is it now? Having accomplished redemption for us by his blood, he is gone to take possession of a kingdom in our name. There he still manifests “the friend that sticketh closer than a brother;” for he takes up all our causes, pleads our suits, and makes every case his own. And by and by he will come to take us to himself, that where he is, there we may be also. In the mean time he supplies all our wants, and this with a freeness, fulness, suitableness, and all-sufficiency, that knows no bounds, to manifest the unalterable friendship which he bears us. He visits us continually, sympathises with us in all our afflictions, and increases with his tender love the enjoyment of all our comforts; and all this, and a thousand other nameless, numberless tokens, Jesus is continually shewing, as proves that his whole heart and soul is our’s. So that he is a faithful, loving, constant, powerful, kind, everlasting, unchanging Friend, that sticketh closer than a brother. My soul, what wilt thou say to such a Friend? How wilt thou love him? Oh precious Lord, when! think of thy love and my ingratitude—but Lord, it is thine to love, thine to pity, thine to pardon. Lord, give me grace to appropriate thee to myself; and while thou art still saying to me, and to thy church,” I have called you friends,”—may I say, “This is my Friend, and this is my Beloved, O daughters of Jerusalem!”

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AN ORDER OF SERVICE FOR DIVINE WORSHIP; DESIGNED FOR PRIVATE DEVOTIONS, FAMILY GATHERINGS AND CHURCH MEETINGS.

Sermon—“Be Of Good Cheer, For I Have Overcome The World”

For the full order of service, including hymns and reading, please follow this link…

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AN ORDER OF SERVICE FOR DIVINE WORSHIP; DESIGNED FOR PRIVATE DEVOTIONS, FAMILY GATHERINGS AND CHURCH MEETINGS.

Sermon—“Signposts For Your Journey Through The Bible: Part 31”

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Some of the points covered in this teaching video:
• There are two subjects covered in this session of studies—Bible Reading and Bible Doctrine
• Bible Reading—an overview for the second book of Psalms is provided, together with three examples on how the Psalms underscore the Gospel Law as the rule of conduct for the believer’s life
• Bible Doctrine—the meaning of Lapsarianism is explained, together with the leading views contrasted and illustrated by a comparative chart and individualized diagrams

For the full order of service, including hymns and reading, please follow this link…

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“Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame.”—Song of Solomon 8:6

My soul, is this the language of thine heart to Jesus? Yes, it is. Can any desire to be nearer Christ than thee? Can any long more to be worn as a signet upon his arm, and to lay nearer his heart than thee? And can any desire more than thou dost, to be sealed with his Holy Spirit unto the day of redemption? Surely, my soul, thou longest earnestly for these precious things, that that arm of Jesus, on which thou wouldest be set as a seal, may be ever clasping thee; and that heart of thy Redeemer’s upon which thou art engraven, as the high priest bore the names of the people of Israel, may be always folding thee, and hearing both thy person and thy wants before the throne, and thus unceasing fellowship may abound with the Father and with his Son Jesus Christ. And canst thou not say, as the church did to Jesus, “For love is strong as death; jealousy is cruel as the grave?” For as death conquers all, and the grave admits of no rival, so thy love to Jesus, which he hath planted in thine heart hath conquered thee; and no rival, no partner, can divide the throne of thine heart with Jesus? Every thing in thee concerning Jesus, is as though on fire; and all the flames of thine affection burn with this language,” Whom have I in heaven but thee; and there, is none upon earth I desire besides thee. My flesh and my heart faileth; thou art the strength of my heart, and thou art my portion for ever.” But pause, my soul, is there not somewhat, in those precious words of the morning, in which Jesus may be supposed to say the same to thee? Surely, my soul, if thou forest him, it is because he first loved thee! And if the real cry of thine heart is to be set as a seal upon his heart, and upon his arm, depend upon it, it is because he hath been before hand with thee in both. Precious Redeemer! and dost thou indeed bid me set thee in my heart, and on my arm? Lord Jesus, I would wear thee in my heart. I would never, never suffer thee to depart from my arms. I would feel thee inward, manifest thee by every outward testimony; and as seals upon the arm and upon the breast are in sight, so would I set thee always before me, and tell the whole earth whose I am, and whom I love; that whither thou goest I would go, and where thou dwellest I would dwell: for I am no longer my own, but am bought with a price; therefore I would glorify God in my body, and in my spirit, which are his.

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“Therefore, thus saith the Lord, I am returned to Jerusalem with mercies.”— Zechariah 1:16

My soul, think what a sad state that land, that church, that family, that heart is in, where God withdraws but for a moment! This will be one way of rightly appreciating his presence. What a mercy, what an unspeakable mercy is it when God returns! For until he returns in grace, there will be no return to him in a way of seeking mercy. Pause, my soul, over the thought. Though a child of God loseth not the interest and favour of God in his covenant, because what unworthiness soever, as in ourselves, we must appear in before God, yet in Christ there is an everlasting worthiness, in which his people are accepted and beloved: yet if the Lord suspends his gracious influences on the soul; if Jesus speaks neither by Urim nor Thummim; if the Holy Ghost, though at home in the heart, manifests not himself to the heart; what shall the soul do? Ordinances are nothing if the God of ordinances be not in them. To look inward, the soul finds no peace. To look upward, there can be no comfort. For if the Lord commands the clouds to poor no rain upon his inheritance, their heaven is as brass, and their earth as iron. Hast thou, my soul, experienced trying seasons; and, though convinced of an interest in Jesus, hast thou languished after the sweet and blessed visits of his grace? Listen then to this precious scripture,” I am returned, saith the Lord unto Jerusalem with mercies.” Welcome, Lord, to my soul, to my heart! Thy presence is better than life itself. And the mercies thou hast brought with thee, in pardoning, quickening, renewing, reviving, comforting, strengthening me, will put more joy in my heart than thousands of gold and silver. There will be no barren ordinances, no barren hearts, no barren land, where our God comes. Thou hast said,” I will be as the dew unto Israel.” Oh what a revival in my poor heart; what a revival will thy presence make in my family; what a revival in thy churches; what a revival in this dear land of our nativity! Oh come, Lord Jesus, come in our midst; and let us hear thee say,” I am returned to Jerusalem with mercies.” “Thou shalt no more be termed forsaken, neither shall thy land any more be termed desolate; but thou shalt be called Hephzibah, and thy land Beulah; for the Lord delighteth in thee, and thy land shall be married.”

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