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See all condition definitions - opens in a new window or tab Read more about the condition. About this product. Shipping and handling. The seller has not specified a shipping method to Germany. Contact the seller - opens in a new window or tab and request shipping to your location. Shipping cost cannot be calculated. Later that night, I laid in bed and my mind was racing. Satan had a secure grip on my mind by that time and, just as David says in verse 4, I laid in bed and trouble was plotted in my mind. It is an unfolding of sin. It starts in the heart and it then continues to go into our words and then into our actions.

While there are interpretive differences in some manuscripts, there are some amazingly profound insights into sin and how flattery works in our lives to lead us into sin. This flattery leads us to think that we are justified by God for all of our actions, even those He calls sin. Man, sin sucks. It is painful to come face to face with our own sin. By verse 3 we see that our wickedness and deceit is happening toward God and others. Then by the end of verse 3 we see the downward spiral that our sin has placed in us. We abandon the wisdom we once had and we think about the next sin rather than denouncing sin altogether.

This is where I was in my argument with my wife. I was in the depths of depravity in my own pride. Psalm — Your steadfast love, O Lord , extends to the heavens, your faithfulness to the clouds. Your righteousness is like the mountains of God; your judgments are like the great deep; man and beast you save, O Lord. How precious is your steadfast love, O God! The children of mankind take refuge in the shadow of your wings. They feast on the abundance of your house, and you give them drink from the river of your delights.

For with you is the fountain of life; in your light do we see light. Combining this with Psalm , we see a better picture. Psalm — Where the birds build their nests, And the stork, whose home is the fir trees. Baby birds are ugly. And yet, the stork shows this loyal love to her young. Not only are we given refuge but we are given our fill of meat and drink. This is a desert people. A flowing river would mean life. It gives you something to bathe in or water your crops with. Is your concept of God this big? Do you see His faithfulness and love that large?

Do you see his provision as abundant and delightful? If you see God as this big then you can begin to move beyond the wickedness of sin and move into the life and light of Christ. So David starts off by showing us how sin deceives the sinner by flattering him so that he plans and pursues it rather than hating it. Then David abruptly contrasts the immense delightfulness of God to make us want to seek Him as the source of every blessing. Psalm — Oh, continue your steadfast love to those who know you, and your righteousness to the upright of heart!

Let not the foot of arrogance come upon me, nor the hand of the wicked drive me away. There the evildoers lie fallen; they are thrust down, unable to rise. This prayer is for those who know God. Even though we know God and we experience His love and grace and mercy and all the blessings that flow from Him, we need a continuing flow of it from His river of delights.

To go back to the argument with my wife, it is when I stop seeking God that I fall into wickedness.

Delight in God. Sermon by CH Spurgeon on Psalm 37 verse 4

We will never be fully sanctified until we are with Jesus face to face. That is the struggle of the modern day Christian. It would much loosen our hearts from the world, and be an excellent preservative against the love of earthly things. Let a Christian think thus with himself, "Why am I so serious about such a worthless vanity? Meditation on the creature's vanity would make us look after more solid comforts—the favor of God, the blood of Christ, the influences of the Spirit.

When I see that the life which I fetch from the cistern is vain—I will go the more to the ocean! In Christ there is an inexhaustible treasury! When a man finds the bough begin to break, he lets go of the bough, and catches hold on the trunk of the tree. Just so, when we find the creature to be but a rotten bough, then by faith we shall catch hold on Christ, the tree of life! The creature is but a shaking reed, God is the immoveable rock of ages!

Grace is precious, in its nature; it is the seed of God, 1Jn Grace is the spiritual embroidery of the soul; it is the very signature and engraving of the Holy Spirit. Grace does not lose its color: it is such a commodity, that the longer we keep it, the better it is—it changes into glory!

As grace is precious in itself, so it makes us precious to God; as a rich diamond adorns the one who wears it. Isaiah , 'Since you were precious in my sight. All the world besides, is but chaff. These are the jewels—and heaven is the golden cabinet where they shall be locked up safe! A gracious man is the glory of the age he lives in. So illustrious in God's eye is a soul bespangled with grace, that he does not think the world worthy of him, Heb. Grace is the best blessing; it has a transcendency above all other things. There are two things which sparkle much in our eyes—but grace infinitely outshines both.

The sun does not shine so much in our eyes as gold; it is the mirror of beauty, "money answers all things," Eccl. But grace weighs heavier than gold; gold draws the heart from God, grace draws the heart to God. Gold does but enrich the mortal part, grace the angelic part.

Gold perishes, 1 Pet. The rose, the fuller it is blown, the sooner it sheds—is an emblem of all things, besides grace. These are nature's pride. Gifts and abilities, like Rachel, are fair to look upon—but grace excels. I had rather be holy than eloquent. An heart full of grace, is better than an head full of notions. Gifts commend no man to God. It is not the skin of the apple we esteem, though of a vermilion color—but the fruit.

We judge not the better of a horse for his trappings and ornaments, unless he has good mettle. What are the most glorious abilities, if there is not the metal of grace in the heart? Gifts may be bestowed upon one for the good of others, as the nurse's breasts are given her for the child—but grace is bestowed for a man's own eternal advantage.

God may send away reprobates with gifts, as Abraham gave the sons of the concubines some gifts, Gen. O, often meditate upon the excellency of grace! The musing on the beauty of grace would make us fall in LOVE with it. He who meditates on the worth of a diamond, grows in love with it. Damascen calls the graces of the Spirit the very characters and impressions of the divine nature.

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Grace is that flower of delight, which, like the vine in the parable, Judg. We dig for gold in the mine, we sweat for it in the furnace. Did we meditate on the worth of grace, we would dig in the mine of ordinances for it. What sweating and wrestling in prayer would we have! We would put on a modest boldness, and not take a denial. So would the soul say, "Lord, what will you give me, seeing I go graceless?

Who will give me to drink of the water of the well of life? Is grace so transcendently precious, and have I a child who lacks grace? Oh that I might be a means to convey this treasure into his soul! I have read of a rich Florentine, who being about to die, called all his sons together, and used these words to them, "It much rejoices me now upon my death-bed, that I shall leave you all wealthy;" but a parent's ambition should be rather to convey sanctity, that he may say, "O my children, it rejoices me that I shall leave you gracious; it comforts me that before I die, I shall see Jesus Christ live in you.

Enter into a serious meditation on the state of your souls; while you are meditating on other things, do not forget yourselves; the great work lies at home. It was Solomon's advice, "know the state of your flock," Proverbs , much more know the state of your soul; for lack of this meditation, men are like travelers, skilled in other countries—but ignorant of their own: so they know other things—but know not how it goes with their souls, whether they are in a good state or bad; there are few who by holy meditation, enter within themselves.

There are two reasons why so few meditate upon the state of their souls. Men are reluctant to look into their hearts by meditation, lest they should find that which would trouble them. The cup is in their sack. Most are herein like tradesmen, who being ready to sink in their estates, are reluctant; to look into their account books, lest they should find their estate low; but had you not better enter into your heart by meditation, than God should in a sad manner enter into judgment with you?

Men hope all is well; men will not take their land upon trust—but will have it surveyed; yet they will take their spiritual estate upon trust, without any surveying. They are confident their case is good; Proverbs They presume that it is a thing not to be disputed on, and this confidence is but conceit. The foolish virgins, though they had no oil in their lamps, yet how confident were they? Just so, many do not possess salvation—but remain secure; they presume all is well, never seriously meditating whether they have oil or not.

O Christian, meditate about your soul! See how the case stands between God and you; do as merchants, cast up your estate, that you may see what you are worth. See if you are rich towards God, Luke Meditate about three things:. About your debts, see if your debts are paid or not, that is, your sins pardoned; see if there be no arrears, no sin in your soul unrepented of. Meditate about your will; see if your will is made yet. Have you resigned up all the interest in yourself? Have you given up your love to God?

Have you given up your will? This is to make your will. Meditate about your will; make your spiritual will in the time of health; if you put off the making of your will until death, it may be invalid; perhaps God will not accept of your soul then. Meditate about your evidences.

These evidences are the graces of the Spirit; see whether you have any evidences. What desires have you after Christ? O meditate seriously upon your evidences. To sift our hearts thus by meditation, is very necessary; if we find our estate is not sound, the mistake is discovered, and the danger can be prevented.

If our spiritual estate is sound, we shall have the comfort of it. What gladness was it to Hezekiah, when he could say, "Remember now, O Lord, how I have walked before you in truth, and with a perfect heart, and have done that which is good in your sight," Isaiah So, what unspeakable comfort will it be, when a Christian, upon a serious meditation and review of his spiritual condition, can say, "I have something to show for heaven—I know I have passed from death to life," l John , and as a holy man once said, "I am Christ's, and the devil has nothing to do with me. The eighth subject of meditation is, the small number that shall be saved; "but few are chosen," Mat.

Among the millions in Rome—there are but few senators; and among the swarms of people in the world—there are but few believers. One said, all the names of the good emperors might be engraved in a little ring. There are not many names in the book of life. We read of four kinds of ground in the parable, and but one good ground, Matt. How few in the world know Christ. How few that believe in him? Who has believed our report? Isaiah How few bow to Christ's scepter.

The heathen idolaters and Mahometans possess almost all Asia, Africa, America; in many parts of the world the devil is worshiped, as among the Parthians and Pilapians; Satan takes up most climates—and hearts. How many formalists are in the world? These look like Christ's doves—but are the serpent's brood. They hate God's image, like the panther, that hates the picture of a man. Meditation on this, would keep us from marching along with the multitude. The multitude usually goes wrong: most men walk "after the course of this world," Eph.

That is, the lusts of their hearts, and the fashions of the times. They march after the prince of the air. Meditation on this would make us turn out of the common road. Meditation on the fewness of those who shall be saved, would make us walk tremblingly. Few find the way; and when they have found it, few walk in the way. The thoughts of this would work holy fear, Heb. This reverential fear, the eminent saints of God have had. Augustine says of himself, he knocked at heaven's gate with a trembling hand. This fear is joined with hope, Psalm Meditation on the fewness of those who shall be saved, would be a whetstone to holy industry.

It would put us upon working out our salvation; if there are so few that shall be crowned, it would make us the swifter in the race. This meditation would be an alarm to sleepy Christians. Think what a sad thing it is to begin in religion to build, and not be able to finish. Joash was good while his uncle Jehoiada lived—but after he died, Joash grew wicked—all his religion was buried in his uncle's grave. We live in the fall of the leaf; how many are fallen to damnable heresies?

Meditate seriously on that scripture, Heb. It is possible he may have a taste of the heavenly gift; he may taste but not be nourished by it. This taste may not only illuminate—but refresh; it may carry some sweetness in it, there may be a kind of delight in spiritual things.

Thus far a man may go and yet fall away finally. Now this will be very sad it being such a God-affronting, and Christ reproaching sin "Know therefore it is an evil and bitter thing that you have forsaken the Lord," Jer. Meditate upon final relapses. Meditation on this would make us earnest in prayer to God—for soundness of heart, "Make my heart sound in your statutes," Psalm Lord, let me not be an almost Christian. Work a thorough work of grace upon me: though I am not washed perfectly, let me be washed thoroughly, Psalm That which begins in hypocrisy, ends in apostasy!

Meditation on hypocrites final falling away, would make us earnest in prayer for perseverance. You have set the crown at the end of the race, let me run the race, that I may wear the crown! Meditate on the certainty of death ; it is appointed for all, once to die, Heb. Death is an inviolable reality. Meditate upon the proximity of death, it is near to us. We are almost setting our feet upon the dark entry of death. The poets painted time with wings; it flies—and carries us upon its wings. The race is short between the cradle and the grave! The sentence of death is already passed, Gen.

Each man's life is but a breath. Nay, our life is less than nothing, reckoned with eternity. Meditate upon the uncertainty of time. We have no lease—but may be turned out the next hour; there are so many casualties, that it is a wonder if life be not cut off by untimely death. How soon may God seal us a lease of ejectment? Our grave may be dug before night. Today we may lie upon a pillow of down, tomorrow we may be laid upon a pillow of dust.

Today the sermon-bell tolls, to morrow our death bell may toll. Think seriously, that to die is to be but once done, and after death our state is eternally fixed. If you die in your impenitency, there is no repenting in the grave. If you leave your work at death half done, there is no finishing it in the grave, Eccl. But if it battles until it is stormed and captured, there is no mercy then.

Now it is a day of grace, and God holds forth the white flag of mercy to the penitent; if we battle with God until he storms us by death—there is no mercy. There is nothing to be done for our souls after death. O meditate on death. It is reported of Zeleucus, that the first piece of house-hold stuff he brought to Babylon, was a tomb-stone; think often of your tomb-stone.

Meditation on death would work these admirable effects. Meditation on death would pull down the plumes of pride; you are but animated dust! Shall dust and ashes be proud? You body will be turned into grass—and shall shortly be mowed down! Meditation on death would be a means to give a death-wound to sin. No stronger antidote against sin, says Augustine, than the frequent meditation on death. Am I now sinning—and tomorrow I may be dying? Carry the thoughts of death as a book always about you, and when sin tempts, pull out this book, and read in it—and you shall see sin will vanish.

We should look upon sin in two looking-glasses—the glass of Christ's blood, and the glass of death. Meditation on death would be a bridle for intemperance; shall I pamper that body which must lie down in the house of rottenness? Our Savior at a feast breaks forth into mention of his burial, Mat. Feeding upon the thoughts of death would be an excellent preservative against gluttony. Meditation on death would make us use time better, and crowd up much work in a little space.

Many meet in taverns to trifle away time; the apostle bids us redeem time. Some die young, yet with gray hairs upon them. We must be like grass of the field, useful; not like grass of the house-top, which withers before it is grown up. To live and not be serviceable, is not life—but wasting life.

A treatise of delighting in God

Meditation on death would spur us on in the pursuit after holiness. Death is the great plunderer, it will shortly plunder us of all our outward comforts. Our feathers of beauty and honor must be laid in the dust—but death cannot plunder us of our graces.

The commonwealth of Venice, in their armory, have this inscription, "happy is he who in time of peace, thinks of war. He who often meditates of death— will make the best preparation for it.

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Feathers float upon the water—but gold sinks in it. Just so, light feathery professors float in vanity, they mind not the day of judgment—but serious spirits sink deep into the meditation on it. Most men put far away from them, the evil day, Amos They report of the Italians, that in a great thunder they use to ring the bells—that the sound of their bells may drown the noise of the thunder. Just so, the devil delights men with the music of the world, that the noise should drown the noise of the day of judgment, and make them forget the sound of the last trumpet.

Most men are guilty, therefore they do not love to hear of the day of judgment. When Paul preached of judgment, Felix trembled, he had a bad conscience. Josephus tells us of Felix, that he was a wicked man—the woman that lived with him Drusilla he enticed away from her husband, and when he heard of judgment, he fell a trembling. Oh I beseech you meditate upon this last and solemn day; while others are thinking how they may get riches, let us bethink ourselves how we may fare on the day of judgment.

Meditation on the day of judgment would make us to evaluate all our actions; Christ will come with his fan and his sieve. Meditation on the last day would make us labor to approve our hearts to God—the great judge of the world. It is no matter what men think of us—but what is our Judge's opinion of us? To him we must stand or fall. The galaxy, or milky way, as the astronomers call it, is a bright circle in the heavens containing many stars—but they are so small that they have no name, nor are they taken cognizance of by the astrologers.

Give me permission to apply it; possibly others may take no notice of us; we are so small as to have no name in the world, yet if we are true stars, and can approve our hearts to God, we shall hold up our heads with boldness, when we come to stand before our Judge. Meditate upon the pain of loss , Matt. It is like mingling gall with wormwood. Meditate upon the pain of sense. Psalm , "The wicked shall be turned into hell. It is called "a place of torment," Luke There are two things especially in hell to torment.

The FIRE. It is called a lake of burning fire. Augustine, Peter Lombard, Gregory the Great, say, this fire of hell is a material fire, though they say it is infinitely hotter than any culinary fire—which is but painted fire compared to hell-fire.

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I wish none of us may experience what kind of fire it is! I rather think the fire of hell is partly material, and partly spiritual; the material fire is to work upon the body, the spiritual to torture the soul. This is the wrath of God, which is both fire and bellows; "who knows the power of your anger? But it may be objected, if there is material fire in hell, it will consume the bodies there. I answer, It shall burn without consuming, as Moses' bush did, Ex.

The power of God silences all disputes. If God by his infinite power could make the fire not to consume the three Hebrew children; cannot he make the fire of hell burn and not consume? Augustine tells of a strange salt in Sicily, which if it be put in the fire, swims; that God who can make salt, contrary to its nature, swim in the fire—can make the bodies of the damned not consume in the fire. The WORM. Mark , "Where the worm never dies. This never-dying worm Christ speaks of, is the gnawing of a guilty conscience.

Melancthon calls it a hellish fury—they that will not hear conscience preaching, shall feel conscience gnawing; and so great is the extremity of these two, the fire which burns, and the worm which bites, that there will follow "gnashing of teeth," Matt. That must needs be sad fare as Latimer says where weeping is served for the first course, and gnashing of teeth for the second.

To endure this hell will be intolerable, to escape it will be impossible! Job complains he was a companion to owls, chapter What will it be to be a companion to devils? Their deadly antipathy—they are fired with rage against mankind. First they become tempters—then tormentors. Meditate much on hell. Let us go into hell by contemplation—that we may not go into hell by condemnation. How restless and hopeless, is the condition of the damned!

The ancients feign of Endymion, that he got permission from Jupiter always to sleep. What would the damned in hell give for such a license! In their pains is neither intermission, nor mitigation. The serious meditation on hell, would make us fear sin as hell. Sin is hell's fuel! Sin like Samson's foxes, carries devouring fire in its tail. Meditation on hell would cause rejoicing in a child of God. The saint's fear of hell is like the two Marys' fear, Matt. When a man stands upon a high rock, he trembles to look down into the sea, yet he rejoices that he is not there struggling with the waves.

A child of God, when he thinks of hell, he rejoices with trembling. A prison is not made for the king's son to be put in. A great naturalist observes that nothing will so soon quench fire as salt and blood; but I am sure of this—the salt brinish tears of repentance, and the blood of Christ will quench the fire of hell to a believer. Christ himself has felt the pains of hell for you.

The Lamb of God being roasted in the fire of God's wrath—by this burnt-offering the Lord is now appeased towards his people. Oh how may the godly rejoice! When the Son of God was in the furnace, Dan. Just so, Christ being for a time in the fiery furnace of God's wrath, that fire can do a believer no hurt. The saints have the garment of Christ's righteousness upon them, and the fire of hell can never singe this garment.

From the mount of meditation, as from mount Nebo, we may take a view and prospect of the land of promise. Christ has taken possession of heaven in the name of all believers, Heb. Heaven is the extract and quintessence of all blessedness. There the saints shall have all their holy hearts can desire. Augustine wished that he might have seen three things before he died, Rome in its glory, Paul in the pulpit, and Christ in the flesh.

But the saints shall see a better sight; they shall see, not Rome—but heaven in its glory; they shall see Paul, not in the pulpit—but on the throne, and shall sit with him; they shall see Christ's flesh, not veiled over with infirmities and disgraces—but in its spiritual embroidery; not a crucified—but a glorified body. They shall "behold the king in his beauty," Isaiah What a glorious place will this be! In heaven "God will be all in all," 1 Cor. O Christian, who are now at your hard labor, perhaps following the plough—you shall sit on the throne of glory!

Quintus Curtius writes of one who was digging in his garden, and was suddenly made king, and a purple garment richly embroidered with gold put upon him. Just so shall it be done to the poorest believer—he shall be taken from his laboring work, and set at the right hand of God, having the crown of righteousness upon his head!

It would put spurs to our sluggish hearts, and make us "abound in the work of God, knowing that our labor is not in vain in the Lord," 1 Cor. The weight of glory would not hinder us in our race—but cause us to run the faster! This weight would add wings to duty. It is only a clear eye which can look on a bright transparent object. Heaven will make amends for all. One hour in heaven will make us forget all our sorrows!

The sun dries up the water; just so—one beam of God's glorious face will dry up all our tears. Millions of years stand only for ciphers in eternity, and signify nothing. What an amazing word is eternity! Eternity to the godly--is a day which has no sun-setting! Eternity to the wicked--is a night which has no sun-rising! Eternity is a gulf which may swallow up all our thoughts: Meditate on that scripture, "And they will go away into eternal punishment, but the righteous will go into eternal life. The bitter cup the damned drink of, shall never pass away from them.

The sinner and the furnace shall never be parted. God's vial of wrath will be always dropping upon a wicked man.


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When you have reckoned up so many myriads and millions of years, nay, ages—as have passed the bounds of all arithmetic, eternity is not yet begun! This word forever breaks the heart! If the tree falls hell-ward—there it lies to all eternity! Now is the time of God's long-suffering, after death will be the time of the sinner's long-suffering, when he shall "suffer the vengeance of eternal fire! Meditate upon eternal LIFE.


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The soul that is once landed at the heavenly shore, is past all storms. The glorified soul shall be forever bathing itself in the rivers of pleasure. This is what makes heaven to be heaven—"We shall be forever with the Lord! Augustine says, "Lord, I am content to suffer any pains and torments in this world—if I might see your face one day. But alas, were it only a day, then to be ejected from heaven—it would rather be an aggravation of misery!

A state of eternity, is a state of security. Zeuxes being asked, why he took so long to paint a picture, answered, "I paint for eternity. What is this present world, to him who has eternity in his eye? He who thinks of eternity will despise "the passing pleasures of sin. Meditation on eternity would be a means to keep us from envying the wicked's prosperity. Here the wicked may be "dressed in purple and fine linen, and live in luxury every day. As long as there is such a thing as eternity, God has time enough to reckon with all his enemies! Has not God provided liberally for you, and given you those spiritual mercies, which he has denied to others who are better than you?

Here is an experience, Gen: You never go to bed—but mercy draws the curtain, and sets a guard of angels about you. Whatever you have, is out of the treasury of free grace! Here is an experience to meditate upon. What temporal dangers has God screened off? Your neighbor's house on fire—but it has not kindled in your dwellings. Another is infected with the plague—but you are healthy.

Behold the golden feathers of protection covering you! What spiritual dangers has God prevented? God has sounded a retreat to you; you have heard "a voice behind you saying—This is the way, walk in it! Behold preventing grace! Has not God spared you a long time? Why is it, that others are struck dead in the act of sin—as Ananias and Sapphira—and you are preserved as a monument of God's patience? Here is an experience: God has done more for you than for the fallen angels; he never granted them repentance—but he has waited for you year after year, Isaiah Therefore "will the Lord wait that he may be gracious.

How long has his Spirit striven with you; like an importunate suitor, who after many denials, yet will not give over the suit. Is not here an experience worth meditating upon? Mercy turns justice into a rainbow; the rainbow is a bow indeed—but has no arrow in it! That justice has been like the rainbow without an arrow—that it has not shot you to death—here is a monument of patience to read over and meditate upon. Has not God often come in with assisting grace?

When he has bid you mortify such a lust, and you have said as Jehoshaphat, 2Chr , "I have no might against this great army! God has come in with assisting grace. If the heart burns in prayer—God has struck the fire! The Spirit has been tuning your soul, and now you make sweet melody in prayer. Has not God vanquished Satan for you? When the devil has tempted to infidelity, to self-murder, when he would make you believe either that your graces were but a fiction, or God's promise but a counterfeit bond; yet you have not been foiled by the tempter—it is God who has kept the garrison of your heart, else Satan's fiery darts would have entered!

Here is an experience to meditate on. Have you not had many signal deliverances? When you have been even at the gates of death, God has miraculously recovered you, and renewed your strength as the eagle! May not you write that writing which Hezekiah did? Isaiah , "The writing of Hezekiah King of Judah, when he had been sick, and was recovered of his sickness.

Here is an experience for meditation to feed upon. When you have been imprisoned by sin—your foot taken in the snare, and the Lord has broken the snare, nay, has made those to break it, who were the instruments of laying it—behold an experience to meditate on! Oh let us often revolve in mind, our experiences. You who have rare receipts of mercy—be often by meditation, looking over your receipts. Considering that God has set a hedge of providence about us—he has strewed our way with roses—this would make us take the harp and violin—and praise the Lord, 1 Chron.

And not only praise—but record our blessings. The meditating Christian keeps a register or chronicle of God's mercies, that their memory does not decay. God would have the manna kept in the ark many hundred years, that the remembrance of that miracle might be preserved; a meditating soul takes care that the spiritual manna of an experience be kept safe. Mercy would be a needle to sew us to him! We would cry out as Bernard, "I have, Lord, two mites—a soul and a body—and I give them both to you. Meditation on our experiences would serve to convince us that GOD is no hard master.

We might bring in our experiences as a sufficient confutation of that slander. When we have been falling—has not God taken us by the hand? How often has God supported our head and heart—when we have been fainting? And is he a hard Master? Is there any Master besides God—who will wait upon his servants? Christians, summon in your experiences. What spiritual enjoyments have you had? What inward serenity and peace—which neither the world can give, nor death take away!

A Christian's own experiences may plead for God—against those who desire to censure his ways rather than to try them; and to cavil at them, rather than to walk in them. Meditation on our experiences would make us communicative to others. We would be willing to tell our children and acquaintances, what God has done for our souls— At such a time we were brought low, and God raised us; at such a time in desertion, and God brought a promise to remembrance which dropped in comfort.

Meditation on God's gracious dealing with us, would make us transmit and propagate our experience to others, that the mercies of God shown to us, may bear a plentiful crop of praise when we are dead and gone! It is not enough to carry 'God's book' about us—but we must meditate on it. The necessity of meditation will appear in three particulars. The end why God has given us his Word written and preached, is not only to know it—but that we should meditate in it.

The Scripture is a love letter which the great God has written to us. We must not run it over in haste—but meditate upon God's wisdom in writing, and his love in sending it to us.