"NATURAL MEN IN A DREADFUL CONDITION" by Jonathan Edwards

Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said, "Sirs what must I do to be saved?" Acts 16:29-30

We have here and in the context and account of the conversion of the jailer, which is one of the most remarkable instances of the kind in the Scriptures. The jailer before seems not only to have been wholly insensible to the things of religion, but to have been a persecutor, and to have persecuted these very men, Paul and Silas; though he now comes to them in so earnest a manner, asking them what he must do to be saved. We are told in the context that all the magistrates and multitude of the city rose up jointly in a tumult against them, and took them, and cast them into prison, charging the jailer to keep them safely. Whereupon he thrust them into the inner prison, and made their feet fast in the stocks. And it is probable he did not act in this merely as the servant or instrument of the magistrates, but that he joined with the rest of the people in their rage against them. And that he did what he did urged on by his own will, as well as the magistrates' commands, which made him execute their commands with such rigor.

But when Paul and Silas prayed, and sang praises at midnight, and there was suddenly a great earthquake, and God had in so wonderful a manner set open the prison doors, and every man's bands were loosed, he was greatly terrified. And in a kind of desperation, he was about to kill himself. But Paul and Silas crying out to him, "Do yourself no harm, for we are all here," then he called for a light, and sprang in, as we have the account in the text. We may observe:

First, the objects of his concern. He is anxious about his salvation. He is terrified by his guilt, especially by his guilt in his ill treatment of these ministers of Christ. He is concerned to escape from that guilty state, the miserable state he was in by reason of sin.

Second, the sense which he has of the dreadfulness of his present state.

This he manifests in several ways.

"Self-Denial" by Richard Baxter

You hear ministers tell you of the odiousness and danger and sad effects of sin; but of all the sins that you ever heard of, there is scarce any more odious and dangerous than selfishness, and yet I doubt there are many that never were much troubled at it, nor sensible of its malignity. My principal request therefore to you is, that as ever you would prove Christians indeed, and be saved from sin and the damnation which follows it, take heed of this deadly sin of selfishness, and be sure you are possessed with true self-denial; and if you have, see that you use and live upon it.

And for your help herein, I shall tell you how your self-denial must be tried. I shall only tell you in a few words, how the least measure of true self-denial may be known. And in one word that is thus: Wherever the interest of carnal self is stronger and more predominant habitually than the interest of God, of Christ, of everlasting life, there is no true self-denial or saving grace; but where God's interest is strongest, there self-denial is sincere. If you further ask me how this may be known, briefly thus:

"The Nature and Beauty of Gospel Worship by John Owwn

Eph. ii. 18.

"For through him we both have access by one Spirit unto the Father."In the foregoing verses the apostle makes mention of a double reconciliation, wrought by the blood of the cross,—the one, of the Jews and Gentles unto God; the other, of the same persons one to another. There were two things in the law:—First, Worship instituted under it; Secondly, The curse annexed unto it. The first of these being appropriated to the Jews, with an exclusion of the Gentles, was the cause of unspeakable enmity and hatred between them. The latter, or the curse, falling upon both, was a cause of enmity between God and both of them. The Lord Jesus Christ, in his death removing both these, wrought and effected the twofold reconciliation mentioned. First, He brake down "the middle wall of partition between us," verse 14, and so "made both one;" that is, "between us,"—the Jews and Gentles. He hath taken away all cause of difference that should hinder us to be one in him. And how hath he done this? By taking away "the law of commandments contained in ordinances, verse 15;—that is, by abolishing that way of worship which was the Jews' privilege and burden, from which the Gentles were excluded: so breaking down that wall of partition. Secondly, By the cross at his death he slew the enmity, or took away the curse of the law; so reconciling both Jews and Gentles unto God; as verse 16. By bearing the curse of the law, he reconciled both unto God;—by taking away and abolishing the worship of the law, he took away all grounds of difference amongst them.
Upon this reconciliation ensueth a twofold advantage or privilege;—an access into the favour of God, who before was at enmity with them; and a new and more glorious way of approaching unto God in his worship than that about which they were before at difference among themselves.
The first of these is mentioned. Rom. v. 2. And that which is there called, an "access into this grace wherein we stand," may in the text be called, an "access unto the Father;" that is, the favour and acceptance with God which we do enjoy. Thus our access unto God is our sense of acceptance with him upon the reconciliation made for us by Jesus Christ. But this seems not to me to he the special intendment of the text; for that access unto God here mentioned seems to be the effect of the reconciliation of the Jews and Gentles among themselves, by the abolishing of the ceremonial worship;—a new and more glorious way of worship being now provided for them both in common, is there expressed. Before the reconciliation made, one party alone had the privilege of the carnal worship then instituted; but now both parties have in common such a way of worship, wherein they have immediate access unto God;—in which the apostle asserts the beauty and glory of the gospel worship of Jews and Gentles above that which, enjoyed by the Jews, was a matter of separation and division between them. And this appears to be the intendment of the words from verse 17. That which is here asserted, is not an immediate effect of the reconciliation made by the blood of Christ on the cross, but of his preaching peace unto, and calling both Jews and Gentles,—gathering them unto himself, and so to the worship of God. Being called by the word of peace, both the one and the other, as to our worship, we have this access.

"Seven Characteristics of false Teachers by Thomas Brooks (1608-1680)

  That Satan labours might and main, by false teachers, which are his messengers and ambassadors, to deceive, delude, and for ever undo the precious souls of men (Acts 20:28-30; 2 Cor. 11:13-15; Eph. 4:14; 2 Tim. 3:4-6; Titus 1:11,12; 2 Peter 2:18,19): "I have seen folly in the prophets of Samaria; they prophesied in Baal, and caused my people Israel to err" (Jer. 23:13). "The prophets make my people to err" (Micah 3:5). They seduce them, and carry them out of the right way into by-paths and blind thickets of error, blasphemy, and wickedness, where they are lost forever. "Beware of false prophets, for they come to you in sheep's clothing, but inwardly they are ravening wolves" (Mat. 7:15). These lick and suck the blood of souls: "Beware of dogs, beware of evil workers, beware of the concision" (Phil. 3:2). These kiss and kill; these cry, Peace, peace, till souls fall into everlasting flames, &c., Proverbs 7.

Now, the best way to deliver poor souls from being deluded and destroyed by these messengers of Satan is, to discover them in their colors, that so, being known, poor souls may shun them, and fly from them as from hell itself.

Now you may know them by these characters following:

THE FIRST CHARACTER

False teachers are men-pleasers (Gal. 1:10; 1 Thess. 2:1-4). They preach more to please the ear than to profit the heart: "Which say to the seers, See not; and to the prophets, Prophecy no unto us right things: speak to us smooth things; prophecy deceits"' (Isa. 30:10). "A wonderful and horrible thing is committed in the land: the prophets prophesy falsely, and the priests bear rule by their means, and my people love to have it so. And what will you do in the end thereof?" (Jer. 5:30,31). They handle holy things rather with wit and dalliance (playful come-on) then with fear and reverence. False teachers are soul-undoers. They are like evil chirurgeons, that skin over the wound, but never heal it. Flattery undid Ahab and Herod, Nero and Alexander. False teachers are hell's greatest enrichers. Non acerba, sed blanda, Not bitter, but flattering words do all the mischief, said Valerian, the Roman emperor. Such smooth teachers are sweet soul-poisoners (Jer. 23:16,17).

"Praying in the Name of Christ" by Thomas Boston

1. Negatively. It is not a bare faithless mentioning of his name in our prayers, nor finishing our prayers with them, Matt. 7:21. The saints use the words, "through Jesus Christ our Lord," 1 Cor. 15:57, but often is that scabbard produced, while the sword of the Spirit is not in it. The words are said, but the faith is not exercised.

Praying at His Command

2. Positively. To pray in the name of Christ is to pray,

first, At his command, to go to God by his order, John 16:24, "Until now you have asked nothing in My name. Ask, and you will receive." Christ as God commands all men to pray, to offer that piece of natural duty to God; but that is not the command meant. But Christ as Mediator sends his own to his Father to ask supply of their wants, and allows them to tell that he sent them, as one recommends a poor body to a friend, John 16:24, just cited. So to pray in the name of Christ is to go to God as sent by the poor man's friend. So it implies,

1. The soul's having come to Christ in the first place, John 15:7, "If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you." He that would pray aright, must do as those who made Blastus the king's chamberlain their friend first, and then made their plea to their king, Acts 12:20.

2. The soul's taking its encouragement to pray from Jesus Christ, Heb 4:14, "Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need."

The way to the throne in heaven is blocked up by our sins. And sinners have no confidence to seek the Lord. Jesus Christ came down from heaven, died for the criminals, and gathers them to himself by effectual calling. He, as having all interest with his Father, bids them go to his Father in his name, and ask what they need, assuring them of acceptance. And from thence they take their encouragement, viz. from his promises in the word. And he gives them his token with them, which the Father will own, and that is his own Spirit, Rom 8:26,27, "Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered. Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God.

Praying to God through Christ

Secondly, It is to direct our prayers to God through Jesus Christ, Heb 7:25, "Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them," and in chapter 13:15, "Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name."

Praying Christ's name is depending wholly on Christ's merit and intercession for access, acceptance, and a gracious return:

1. Depending on Christ for access to God, Eph 3:12, "In whom we have boldness and access with confidence through faith in Him." There is no access to God but through him, John 14:6 "No one comes to the Father except through Me." They that attempt otherwise to come to God, will get the door thrown in their face. But we must take hold of the Mediator, and come in at his side, who is the Secretary of heaven.

2. Depending on him for acceptance of our prayers, Eph 1:6 "He has made us accepted in the Beloved." Our Lord Christ is the only altar that can sanctify our gift. If one lay the stress of the acceptance of his prayers on his attitude, feelings, tenderness, and so on, the prayer will not be accepted. A crucified Christ only can bear the weight of the acceptance of either our persons or performances.

3. Depending on him for a gracious answer, 1 John 5:14, "Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us." No prayers are heard and answered but for the Mediator's sake; and whatever petitions agreeable to God's will are put up to God, in this dependence, are heard.

Why Must We Pray in the Name of Christ?

The reason of this may be taken up in these two things

1. There is no access for a sinful creature to God without a Mediator, Isa 59:2, "But your iniquities have separated you from your God; And your sins have hidden His face from you, So that He will not hear." John 14:6 "I am the way, the truth, and the life. No one comes to the Father except through Me." Sin has set us at a distance from God, and has bolted the door of our access to him, that it is beyond our power, or that of any creature, to open it for us. His justice rejects the criminal, his holiness the unclean creature, unless there be an acceptable person to go between him and us. Our God is a consuming fire: and so there is no immediate access for a sinner to him.

2. And there is none appointed nor fit for that work but Christ, 1 Tim. 2:5. It is he alone who is our great High Priest. None but he has satisfied justice for our sins. And as he is the only Mediator of redemption, so he is the only Mediator of intercession, 1 John 2:1 "If anyone sins, we have an Advocate with the Father, Jesus Christ the righteous." The sweet savour of his merit alone is capable to procure acceptance to our prayers, in themselves unworthy, Rev. 8:3,4.

"How God Calls Our Hearts From the World" by John Owen

The great battle raging in heaven and earth concerns the hearts and minds of men. That the world should fight for man’s heart is no wonder. Everything in the world has no greater aim than to possess the hearts and minds of men. But here lies the danger, for the world and everything in it lies under the curse of God. So there is no greater evil we can do to our souls than to give our hearts and mind to this world and the things of this world. But that the holy God should also plead for the hearts and minds of men is a wonder indeed.

God says to man, ‘My son, give me your heart’ (Prov. 23:26). God will not accept anything from us unless it is given from the depths of our hearts. The most costly sacrifice will not be accepted unless it is given from the heart. All the purposes of God’s grace, all the counsels of his will, are centred on one purpose and that is to bring back the hearts and minds of men to himself. He wants nothing else but that man should love him with all his heart and soul and mind and strength (Deut. 10:12). God has also revealed what he intends to do in order to bring back man’s heart and mind to himself. He will circumcise man’s heart so that man may once again love the Lord his God with all his heart and with all his soul, in order that he may live and not die (Deut. 30:6).

On the other hand, the world with painted face, seductive promises and glorious robes, and assisted by Satan, also seeks to draw and hold the hearts and minds of men. And if man prefers the world before God, he shall justly perish along with the world, and be rejected by the one whom he has rejected (Prov. 1:24-31).

Our hearts and minds are the only real things we have to give, the only power which our souls have by which we may give ourselves as a gift, in order that we may belong to another. Every other power which our souls possess, even the most noble of them, are only equipped to receive. But by our hearts and minds we can give away what we are and all that we have. So it is only by our hearts and minds that we can give ourselves to God as he requires.

"Sanctification" by John Bunyan

I come now to another observation with which I will present you, and that is this, namely, “that every one that in way of profession and religion names the name of Christ, should depart from iniquity.”

I say, that every one that in a way of profession and religion, nameth the name of Christ, should depart from iniquity. This truth needs more practice than proof: for I think there are none that have either scripture or reason by them, but will freely consent to this.

Nor is there anything ambiguous in the observation that we need now to stand upon the explaining of. For,

What iniquity is, who knows not?

That it cleaves to the best, who knows not?

That it is disgraceful to profession, who knows not? and therefore that it ought to be departed from, who knows not?

But because the motives in particular may not be so much considered as they ought, and because it is Satan’s design to tempt us to be unholy, and to keep iniquity and the professing man together; therefore I will in this place spend some arguments upon you that profess, and in a way of profession do name the name of Christ, that you depart from iniquity; to wit, both in the inward thought, and in the outward practice of it. And those arguments shall be of four sorts, some respecting Christ, some his Father, some ourselves.

Our Relation to Christ

First. The Christ, whom you profess, whose name you name, and whose disciples you pretend to be, is holy. “Be ye holy, for I am holy.” (I Peter 1:16) This is natural to our discourse: for if Christ be holy, and if we profess him, and in professing of him, declare that we are his disciples, we ought therefore to depart from iniquity, that we may show the truth of our profession to the world.

Second. They that thus name the name of Christ should depart from iniquity, because this Christ, whose name we name is loving. Those that have a loving master, a master that is continually extending his love unto his servants, should be forward in doing of his will, that thereby they may show their sense, and acceptation of the love of their master. Why, this is his will, “that we depart from iniquity, that we throw sin away; that we fly every appearance of evil.” (I Thess. 5:22)

"Directions for the Holy Spending of Every Day" by Richard Baxter (1615-1691)

It somewhat tends to make a holy life more easy to us, when we know the ordinary course and method of our duties, and everything falls into its proper place; as it helps the farmer or tradesman to know the ordinary course of his work, that he need not go out of it, unless in extraordinary cases. Therefore I shall here give you some brief directions for the holy spending of every day.

Direction 1. Proportion the time of your sleep aright, (if it be in your power,) that you waste not your precious morning hours sluggishly in your bed. Let the time of your sleep be rationally fitted to your health and labor, and not sensually to your slothful pleasure. The morning hours are the most precious of all the day, for all our duties; especially those who are scanted of time, must take it then for prayer, if possible, lest they have none at all.

Direction 2. Let God have your first awaking thoughts: lift up your hearts to him reverently and thankfully for the rest of the night past, and briefly cast yourselves upon him for the upcoming day; and accustom yourselves so constantly to this, that your consciences may check you, when common thoughts shall first intrude. It will be a great help against the temptations that may else surprise you, and a holy engagement of your hearts to God, for all the day.

Direction 3. Resolve, that pride and the fashions of the times shall never tempt you into such a garb of attire, as will make you long in dressing in the morning; but wear such clothing as is soon put on. It is dear-bought 'decency' as they will needs call it, which must cost every day an hour's or a quarter of an hour's time: I had rather go as the wild Indians, than have those morning hours to answer for, as too many ladies and other gallants have.

Direction 4. You may employ that time in some fruitful meditation, or conference with those about you, as far as your necessary occasions do give leave: as, to think or speak of the mercy of a night's rest, and of your renewed time, and how many spent that night in hell, and how many in prison, and how many in a colder, harder lodging, and how many in grievous pain and sickness, weary of their beds and of their lives, and how many in distracting terrors of their minds; and how many souls that night were called from their bodies, to appear before the awesome God. And think how fast days and nights roll on! and how speedily your last night and day will come! and observe what is lacking in the readiness of your soul for such a time, and seek it presently without delay.

"Treason Against the Soul" by Richard Baxter

Remember that flesh-pleasing is a great contempt and treachery against the soul. It is a great contempt of an immortal soul, to prefer its corruptible flesh before it, and to make its servant to become its master, and to ride on horseback, while it goes, as it were, on foot. Is the flesh worthy of so much time, and cost, and care, and so much ado as is made for it in the world, and is not a never-dying soul worth more? Nay, it is a betraying of the soul: you set up its enemy before it; and put its safety into an enemy's hands; and you cast away all its joys and hopes for the gratifying of the flesh. Might it not complain of your cruelty, and say, Must my endless happiness be sold to purchase so short a pleasure for your flesh? Must I be undone for ever, and lie in hell, that it may be satisfied for a little time? But why do I speak of the soul's complaint? Alas! it is of itself that it must complain! For it is its own doing! It hath its choice: the flesh can but tempt it, and not constrain it: God hath put the chief power and government into its hands, if it has determined to sell its own eternal hopes to pamper worm's meat, it will act accordingly. You would not think very honourably of that man's intelligence or honesty, who would sell the patrimony of all his children, and all his friends that trusted him therewith, and later sell their persons into slavery, and all this to purchase for himself a delicious feast, with sports and entertainment for a day! And is he wiser or better that selleth (in effect) the inheritance of his soul, and betrayeth it to hell and devils for ever, and all just to purchase the fleshly pleasure of so short a life?

" Letter to a new convert" by Jonathan Edwards, 1741

My dear young friend,

As you desired me to send you, in writing, some directions how to conduct yourself in your Christian course, I would now answer your request. The sweet remembrance of the great things I have lately seen at your church, inclines me to do anything in my power, to contribute to the spiritual joy and prosperity of God’s people there.

1. I would advise you to keep up as great a earnestness in religion, as if you knew yourself to be in a state of nature, and were seeking conversion. We advise people under conviction, to be earnest and violent for the kingdom of heaven; but when they have attained to conversion, they ought not to be the less watchful, laborious, and earnest, in the whole work of religion, but the more so; for they are under infinitely greater obligations. For lack of this, many people, in a few months after their conversion, have begun to lose their sweet and lively sense of spiritual things, and to grow cold and dark, and have "pierced themselves through with many sorrows;’ whereas, if they had done as the apostle did, (Phil. 3:12-14.) their path would have been "as the shining light, which shines more and more unto the perfect day."

2. Do not leave off seeking, striving, and praying for the very same things that we exhort unconverted people to strive for, and a degree of which you have had already in conversion. Pray that your eyes may be opened, that you may receive sight, that you may know yourself, and be brought to God’s footstool; and that you may see the glory of God and Christ, and may be raised from the dead, and have the love of Christ shed abroad in your heart. Those who have most of these things, have need still to pray for them; for there is so much blindness and hardness, pride and death remaining, that they still need to have that work of God wrought upon them, further to enlighten and enliven them, that shall be bringing them out of darkness into God’s marvelous light, and be a kind of new conversion and resurrection from the dead. There are very few requests that are proper for an impenitent man, that are not also, in some sense, proper for the godly.

"Those Who Will Suffer the Eternal Torments of Hell" by Richard Baxter

THE MISERY OF THOSE WHO, BESIDES LOSING THE SAINTS' REST, LOSE THE ENJOYMENTS OF TIME, AND SUFFER THE TORMENTS OF HELL.

1.The enjoyments of time which the damned lose: 1. Their presumptuous belief of their interest in God and Christ: 2. All their hopes; 3. All their peace of conscience; 4. All their carnal mirth; 5. All their sensual delights. II. The torments of the damned are exceedingly great: 1. The principal Author of them is God himself. 2. The place or state of torment. 3. These torments are the effects of divine vengeance. 4. God will take pleasure in executing them. 5. Satan and sinners themselves will be God's executioners. 6. These torments will be universal; 7. Without any mitigation; 8. And eternal. The obstinate sinner convinced of his folly in venturing on these torments; and entreated to fly for safety to Christ.

As "godliness hath a promise of the life that now is, and of that which is to come;" and if we "seek first the kingdom of God and his righteousness," then all meaner "things shall be added unto us;" so also are the ungodly threatened with the loss both of spiritual and temporal blessings; and because they sought not first God's kingdom and righteousness, therefore shall they lose both it and that which they did seek, and there "shall be taken from them that little which they have." If they could but have kept their present enjoyments, they would not have much cared for the loss of heaven. If they had "lost and forsaken all for Christ," they would have found all again in him; for he would have been all in all to them. But, now they have forsaken Christ for other things, they shall lose Christ, and that also for which they forsook him, even the enjoyments of time, besides suffering the torments of hell.

1. They shall lose their presumptuous belief of their interest in the favor of God and the merits of Christ. This false belief now supports their spirits, and defends them from the terrors that would otherwise seize upon them. But what will ease their trouble when they can believe no longer, nor rejoice any longer? If a man be near to the greatest mischief, and yet strongly conceit that he is in safety, he may be as cheerful as if all were well. If there were no more to make a man happy but to believe that he is so, or shall be so, happiness would be far more common than it is like to be. As true faith is the leading grace in the regenerate, so is false faith the leading vice in the unregenerate. Why do such multitudes sit still when they might have pardon, but that they verily think they are pardoned already? If you could ask thousands in hell, what madness brought them thither? they would most of them answer, "We thought we were sure of being saved till we found ourselves damned. We would have been more earnest seekers of regeneration and the power of godliness, but we verily thought we were Christians already. We have flattered ourselves into these torments, and now there is no remedy." Reader, I must in faithfulness tell thee that the confident belief of their good state, which the careless, unholy, unhumbled multitude so commonly boast of; will prove in the end but a soul-damning delusion. There is none of this believing in hell. It was Satan's stratagem, that being blindfold, they might follow him the more boldly; but then he will uncover their eyes, and they shall see where they are.

"For Who Did Christ Die?" By John Owen

The Father imposed His wrath due unto, and the Son underwent

punishment for, either:

1. All the sins of all men.
2. All the sins of some men, or
3. Some of the sins of all men.

In which case it may be said:

1. That if the last be true, all men have some sins to answer for, and so,
none are saved.

2. That if the second be true, then Christ, in their stead suffered for all
the sins of all the elect in the whole world, and this is the truth.

3. But if the first be the case, why are not all men free from the
punishment due unto their sins?

You answer, "Because of unbelief."

I ask, Is this unbelief a sin, or is it not? If it be, then Christ
suffered the punishment due unto it, or He did not. If He did,
why must that hinder them more than their other sins for
which He died? If He did not, He did not die for all their
sins!"

"The Vain Self-Flatteries of the Sinner" by Jonathan Edwards (1703-1758)

"For he flattereth himself in his own eyes, until his iniquity be found to be hateful." [Psalm 36:2]

In the foregoing verse, David says, that the transgression of the wicked said within his heart, "that there is no fear of God before his eyes;" that is, when he saw that the wicked went on in sin, in an allowed way of wickedness, it convinced him, that he was not afraid of those terrible judgments, and of that wrath with which God hath threatened sinners If he were afraid of these he could never go on so securely in sin, as he doth.
In our text he gives the reason why the wicked did not fear. It was a strange thing that men, who enjoyed such light as they did in the land of Israel, who read and heard those many awful threatenings which were written in the book of the law, should not be afraid to go on in sin. But saith the Psalmist, They flatter themseIves in their own eyes: They have something or other which they make a foundation of encouragement, whereby they persuade themselves that they shall escape those judgments; and that makes them put far away the evil day.

"The School of Suffering" By John Newton

I suppose you are still in the 'school of the cross', learning the happy are of extracting 'real good' out of 'seeming evil', and to grow tall by stooping. The flesh is a sad untoward dunce in this school; but grace makes the spirit willing to learn by suffering; yes, it cares not what it endures, so that sin may be mortified, and a conformity to the image of Jesus be increased. Surely, when we see the most and the best of the Lord's children so often in heaviness, and when we consider how much He loves them, and what He has done and prepared for them, we may take it for granted that there is a need-be for their sufferings. For it would be easy to His power, and not a thousandth part of what His love intends to do for them should He make their whole life here, from the hour of their conversion to their death, a continued course of satisfaction and comfort, without anything to distress them from within or without. But were it so, would we not miss many advantages?

"How to Spend the Day With God" By Richard Baxter (115-16910

 The following has been updated for modern day.  It would appear anyway......

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A holy life is inclined to be made easier when we know the usual sequence and method of our duties - with everything falling into its proper place. Therefore, I shall give some brief directions for spending the day in a holy manner.

Sleep

Measure the time of your sleep appropriately so that you do not waste your precious morning hours sluggishly in your bed. Let the time of your sleep be matched to your health and labour, and not to slothful pleasure.

First Thoughts

"A vision of unchangeable, free mercy, in sending the means of grace to undeserving sinners" by John Owen

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“And a vision appeared to Paul in the night: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.”

Acts xvi. 9.

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The kingdom of Jesus Christ is frequently in the Scripture compared to growing things, — small in the beginning and first appearance, but increasing by degrees unto glory and perfection. The shapeless stone cut out without hands, having neither form nor desirable beauty given unto it, becomes a great mountain, filling the whole earth, Dan. ii. 35. The small vine brought out of Egypt quickly covers the hills with her shadow, — her boughs reach unto the sea, and her branches unto the river, Ps. lxxx. 8. The tender plant becomes as the cedars of God; and the grain of mustard-seed to be a tree for the fowls of the air to make their nests in the branches thereof. Mountains are made plains before it, every valley is filled, and the crooked paths made straight, that it may have a passage to its appointed period; — and all this, not only not supported by outward advantages, but in direct opposition to the combined power of this whole creation, as fallen and in subjection to the “god of this world,” the head thereof. As Christ was “a tender plant,” seemingly easy to be broken; and “a root out of a dry ground,” not easily flourishing, yet liveth for ever; so his people and kingdom, — though as a “lily among thorns,” as “sheep among wolves,” as a “turtledove” among a multitude of devourers, — yet stands unshaken, at least unshivered.

"Man's Utter Inability to Rescue Himself" by Thomas Boston

For when we were yet without strength, in due time Christ died for the ungodly. Romans 5:6

No man can come to me, except the Father which hath sent me draw him. John 6.44

We have now had a view of the total corruption of man’s nature, and that load of wrath which lies on him, that gulf of misery into which he is plunged in his natural state. But there is one part of his misery that deserves particular consideration; namely, his utter inability to recover himself, the knowledge of which is necessary for the due humiliation of a sinner. What I design here, is only to propose a few things, whereby to convince the unregenerate man of this his inability, that he may see an absolute need of Christ and of the power of His grace.

" Why We Need the Puritans" by J. I. Packer

I    Horse Racing is said to be the sport of kings. The sport of slinging mud has, however, a wider following. Pillorying the Puritans, in particular, has long been a popular pastime both sides of the Atlantic, and most people's image of Puritanism still has on it much disfiguring dirt that needs to be scraped off. 

"Christ the Desire of All Nations" by John Flavel

"And the desire of all nations shall come." Haggai 2:7.

The first chapter of Haggai is mainly spent in reproving the negligence of the Jews, who, being discouraged from time to time, had delayed the rebuilding of the temple. In the meantime they employed their care and cost in building and adorning their own houses: but, at last, being persuaded to set about the work, they met with this discouragement, that such was the poverty of the present time, that the second structure would not match the magnificence and splendor of the first. In Solomon's days the nation was wealthy, but now it was drained; so that there would be no comparison between the second and the first. To this great discouragement the prophet applies this relief: that whatsoever should be lacking in external pomp and glory, should be more than recompensed by the presence of Jesus Christ in this second temple.

"How the Spirit Enables Us to Pray" by Thomas Boston

It is by the help of the Holy Spirit that we are able to pray, Gal 4:6, "And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, "Abba, Father!" Rom 8:26, "Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered."