Westminster Assembly

Westminster Assembly

Acts 6:4

"But we will give ourselves continually to prayer, and to the ministry of the Word."

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1 Timothy 4:6-16

" If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. But refuse profane and old wives' fables, and exercise thyself rather unto godliness. For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. This is a faithful saying and worthy of all acceptation. For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe. These things command and teach. Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. Till I come, give attendance to reading, to exhortation, to doctrine. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee." 1 Tim 4:6-16 (KJV)

"God's Way Of Holiness" By Horatius Bonar

Wednesday, February 16, 2011
The way of peace and the way of holiness lie side by side, or
rather, they are one. That which bestows the one imparts the
other; and he who takes the one takes the other also. The
Spirit of peace is the Spirit of holiness. The God of peace is
the God of holiness. If at any time these paths seem to go asunder, there must be something wrong•wrong in the  teaching that makes them seem to part company, or wrong in the state of the man in whose life they have done so. They start together, or at least so nearly together that no eye, save the divine, can mark a  difference. Yet, properly speaking, the peace goes before the holiness, and is its parent.  This is what divines call "priority in nature, though not in time," which means substantially this, that the difference in such almost identical beginnings is too small in point of time to be perceived  by us, yet it is not on that account the less distinct and real.


The two are not independent.  There is fellowship between them, vital fellowship, each being the helpmeet of the other. The fellowship is not of mere coincidence, as in the case of strangers who happen to meet on the same path, nor of arbitrary appointment, as in the case of two parallel roads, but of mutual help and sympathy•like the fellowship of head and heart, or of two members of one body, the peace being
indispensable to the production  or causation of the holiness, and the holiness indispensable to the maintaining and deepening of the peace.

He who affirms that he has peace, while living in sin, is "a liar, and the truth is not in him."   He  who  thinks  that  he  has holiness, though he has no peace, ought to question whether he understands aright what the Bible means by either the one or the other; for, as the essence of holiness is the soul's right state toward God, it does not seem possible that a man can be holy so long as there is no conscious reconciliation between God and him. A spurious holiness there may be, founded upon a spurious peace, or upon no peace at all; but

true holiness must start from a true and authentic peace.

From the Preface of his book- "God's Way of Holiness"
HORATIUS BONAR
KELSO,
July 1864.
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