Devotionals

The first cause of distraction in God’s service is secret atheism. There is an atheism of the head, an atheism of the heart, and an atheism of the life. In the first, “The fool hath said in his heart that there is no God,” (Ps. 14:1). Mark, it is not, he has thought in his heart, but says it by rote to himself, rather as what he would have, than what he does believe… It is notorious madness to conclude, from the variety and diversity of opinions about religion and government, that there is no God, seeing you are supported by Him, while you dispute and argue about Him.
Athiesm of the heart is that whereby the fool says, “also in his heart, there is no God;” that is either secretly questions or heartily wishes there were none at all. And it is worth observing both of these, that they are such as are obnoxious to the Divine Majesty….
Atheism of the life is to “profess that they know God; but in works they deny Him” (Titus 1:16). Now these latter originate from the first, and the last is most visible in our distractions; for if you did truly believe God present in an ordinance, as he that sits next to you, dare you trifle so egregiously as you do? The minister looks at you and you dare not talk; if you saw Him that looks at you from Heaven, you would dare not wander…
The remedy of this evil is, humbly to read the Scriptures, which is the most clear, certain and convincing way to work faith herein. Prayer and the Bible have convinced more than any other arguments…
—Richard Steele “A remedy for Wandering Thoughts” pp. 60-63

Men that are at the point to die have more need of the physician than they that are now and then troubled with a heart-fainting qualm (Mark 2:15-17). The publicans and sinners were in the mouth of  death… therefore the Lord Jesus receives them first, offers them mercy first.
This man has most need, he is furthest from God, nearest to  hell, and so one that has the most need of… mercy.
Mercy arises from compassion… from a feeling of the condition of those in misery (Isa. 63:9; James 5:11)… Mercy seems to be out of its proper channel when it deals with self-righteous men; but it runs with a full stream when it extends itself to the biggest sinner.
—John Bunyan “The Jerusalem Sinner Saved”

In considering the whole course of David’s life it seems to me that at his every step he showed me the way. This was for me a marvelous solace. For although with continual wars this holy king was troubled by the philistines and other foreign nations, his enemies, still more grievously was he stricken in the midst of his own people by the ill will of certain disloyal, vicious men. I can say similarly of myself: On all sides have I been assailed, scarcely even for a moment experiencing repose; always the brunt of some attack either from without or from within. Satan has often tried by his plots to overthrow the whole structure of this church.
—John Calvin “The Piety of John Calvin”

I have been much blessed by the writings I have read by John Bunyan, and also reading of his life. Here was a largely uneducated man, a common tinker, who when it came to the spiritual was a genius. Someone like Bunyan, with little to no real education, gives folks like me likewise has had little to no education, great hope, by how he was used by God, despite his not being one of the learned or well bred, or  educated, and  yet, he too was looked down upon for his lack of  learning  in his day, much as folks can be today.  Charles II asked John Owen, in a disparaging way, why he went to hear the common tinker preach. Owen was an educated man, with a brilliant mind, some would say too brilliant for his own writings to be understood easily by the masses, as his genius often got the better of him, for being able to put his thoughts down, in  a way that the rest of us could easily understand. But Owen replied to the king:he would gladly give up all his learning for the tinker’s power of reaching the heart.

Spiritualizing from the pulpit or otherwise, is generally not well done. It often makes for foolishness and stretching a text of Scripture into the realms of absurdity by what is made out of the text that was never intended. Much more trained minds than Bunyan  have fallen at even attempting this. John Gill is a notable one. Gill, is still appreciated by many, and his name lives  on as one of those Baptists who helped make history, and we still have many of his works in print today. But when it came to the art of spiritualizing from the pulpit, Gill failed dismally at being effective at it.  His exposition for instance of the parable of the prodigal son, in which he tells us the “fatted calf” was that of our Lord Jesus Christ. And again in his exposition of the Good Samaritan, the ass or donkey on which the wounded man was placed, was again our Lord Jesus Christ, and the two pence that  that the Samaritan gave to the host,  are the “old and New Testaments” or the ordinances of the “Lord’s Supper and Baptism” The spiritualizing clearly becomes absurd. And it is not just stretching the text, but taking it out of all context and placing meanings on it never intended. There are numerous other examples besides that of John Gill I could cite where this spiritualizing of the text, becomes absurd and maybe even offensive. But I think the name of Gill and his reputation makes he alone an ample example.  However, the immortal dreamer, John Bunyan, who as most will recognize as the master of the allegory,  made spiritualizing into an art, and a stroke of genius, that not many before or sin have been or will be imbued with, and they will be wise to not even try it, because for the most part, they will wander into the realms of the absurd.  Bunyan had a poetic gift, he also was a dreamer, and this gave him the keen imagination and  insight, to make allegories as living or real examples, and for them to not become absurd.  This is one such text below where his spiritualizing turns into genius

The leaves of this gate or door, as I told you before, were folding, and so, as was hinted, have something of signification in them. For by this means a man especially a young disciple, may easily be mistaken; thinking that the whole passage, when yet but a part was open, whereas three parts may be yet kept undiscovered to him. For these doors, as I said before, were never yet set wide open, I mean in the anti-type; never yet saw all the riches and fullness which is in Christ. So that I say to a new comer, if he judged by present sight, especially if he saw but little, might easily be mistaken, wherefore, such for the most part are most horribly afraid that they shall never get in thereat. How sayest thou, young comer, is this not the case with thy soul? So it seems to thee that thou art too big, being so great, so tun-bellied a sinner! But O thou sinner, fear not, the doors are folding doors and may be opened wider, and wider again after that; wherefore when thou comest to this gate, and imaginest that there is not space enough for thee to enter,  knock and it shall be wider opened to thee, and thou shalt be recieved (Luke 11:9; John 6:37). So then, whoever thou art come to the door of which the temple was a type, trust not thy first conception of  things, but believe there is grace abundant. Thou knowest not yet what Christ can do, the doors are folding doors. He can do exceeding abundantly above all that we can ask or think (Eph. 3:20). The hinges on which these doors do hang, were, as I told you, gold; to signify that they both turned upon motives and motions of love, and also that the openings thereof were rich.  Golden hingest the gate to God doth turn upon. The posts on which these doors did hang were of the olive tree, that fat and oily tree, to show that they never do open with lothness, or slggishness as doors do whose hinges want oil. They are always oily, and so open easily and quickly to those who knock at them. Hence you read that he who dwells in this house gives freely, loves freely, and doth us good with all his heart. “Yea,” saith he, “I will rejoice over them to do them good, and I will plant them in this land assuredly, with my whole heart, and my whole soul.” Jer. 3:12, 14:22; 32:41, Rev. 21:6; 22:17. Wherefore, the oil of grace, signified by this oily tree, or these olive-posts, on which these doors do  hang, do cause that they open glibly, or frankly to the soul.
—John Bunyan on the leaves of the gate of Solomon’s temple.

As one of Bunyan’s biographer’s wrote about The Pilgrim’s Progress:

There is no question of the work of genius in the Pilgrim’s Progress. Taine, the
great critic, says that Bunyan has the freedom, the tone, ease and clearness of
Homer. The first edition of the Pilgrim reveals the fact that Bunyan was a
natural writer, and not a product of the schools. Take his spelling, for instance.
When it came to spelling Josh Billings could not hold a candle to him. We
know that there was a good deal of off-side spelling in that day, but Bunyan
never let the spelling book get in his way. For example, he spelled the word die
in three ways: “die,” “dye,” and “dy”; he wrote for Slough of Despond, “Slow
of Dispond”; “ay” for aye; “bien” for been; “bruit” for brute; and “ray-ment”
and “rainment” for raiment; “strodled” for straddled.
It is said that there is nothing remarkable in doubling the final consonant in
such words as “generall” and “untill,” for that was the seventeenth century
custom, but Bunyan doubles it in such words as “bogg,” “denn,” “ragg,”
“wagg,” and, what is even more unusual, he doubles the medial in such words
as, “hazzard,” “fellon,” “eccho,” “widdow.” He dropped his final e’s, writing
“knowledg,” “bridg,” but he uses the “e” to give the old plural form, making it
“shooes,” “braines,” “alwaies.” He was strong on colloquial expressions and
grammatical irregularities, writing “catched up,” “shewen,” “ditest,” “then for
to go,” “I should a been,” “afraid on’t,” “such as thee and I,” “you was.”
Bunyan did not spell brains according to the dictionary, but he had them all the
same, and all that is needed to produce a great book is brains. You can write
your book with lead pencil on butcher’s paper, spell like Josh Billings, and
disregard punctuation marks, but if you have “braines” or “brains” — either
form will do as long as you have them — a hard-boiled publisher will even
send you a prepaid telegram accepting your book.
It is said that the printer corrected a good deal of the spelling in the first
edition. I wonder if any writer is a genius to his proofreader? [William Hamilton Nelson]

Yet despite his obvious lack in the wys above, his heart and spiritual accumen, made him a genius. The Immortal dreamer, that everyone, Calvinist and any other stripe of Christian alike, all recognize the name of.

Hypocrites are like pictures on canvas, they show fairest at farthest. A hypocrites profession is in folio, but his sincerity in decimo-sexto, nothing in the world to speak of. A hypocrite is like the Sicilian Etna, flaming at the mouth when it has snow at the foot: their mouths talk hotly, but their feet walk coldly. The nightingale has a sweet voice, but a lean carcass ;a voice, and nothing else but a voice: and so have all hypocrites…
Hypocrites labour to seem saints, not to be so; but the holy labour to be saints, more than to seem saints. The kite may fly aloft, but her mind and eye is to the earth. She seems to be a gallant bird at her pitch, till she falls down upon a carrion. Oh, how the pretentious zealot makes a show to honour Christ with his lofty profession, as if he were altogether a man of heaven: tarry but a little, throw the bait of glory his way, and he will stoop to a carrion, and be taken with the pride of his own commendation…
If you have an angels tongue and a devils heart, you are not better than  a post in the crossway, that rots itself to direct others, or a torch that, having pleasured others with the light, goes out itself in smoke and stench.
—Thomas Adams “Homiletical Encylopedia”

Almighty  God, Thou showest Thy glory for us to see, not only in heaven and earth but also in the law, the prophets and the gospel; And hast so intimately revealed Thyself in Thine only begotten Son that we cannot excuse ourselves outo of ignorance.
Grant that we may advance in this teaching, wherewith Thou so kindly invitest us to Thyself, and may thus steadfastly cleave to Thee that no errors of the world may lead us astray; But may stand firmly fixed in Thy Word, which cannot deceive us: at last reaching heavenly blessedness, where we may enjoy Thy glory face to face, conformed completely to Thee in Christ Jesus our Lord.
Amen

Matthew 4:19 And he saith unto them, Follow me, and I will make you fishers of men.

Christians are the followers of Christ, and they should follow him… We see from what we have heard, how great the labour and travail of Christ’s soul was for others’ salvation, and what earnest and strong cries to God accompanied his labours. Here he hath set us an example. Herein he hath set an example for ministers, who should as co-workers with Christ, travail in birth with them till Christ be found in them; “My little children, of whom I travail in birth against until Christ be formed in you” (Galatians 4:19). They should be willing to spend and be spent for them. They should not only labour for them, and pray earnestly for them, but should, if occasion required, be ready to suffer for them, and to spend not only their strength, but their blood for them: “And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved” (2 Corinthians 12:15). Here is an example for parents, showing how they ought to labour to cry to God for the spiritual good of their children. You see how Christ laboured and strove and cried to God for the salvation of his spiritual children; and will you not earnestly seek and cry to God for your natural children?
—Jonathan Edwards

Until we are tested, we think that we are living on our own strength. It is, however, God alone who keeps us from falling by his preventing grace. We might say, “All men may do this or that, but we will not!” When the trial comes, however, we quickly see that only God’s preservation upholds us. So it was with Abimelech (Gen. 20:6), God withheld him from sinning. God also reveals his renewing grace through our testings. Paul in his prayer for deliverance from his thorn in the flesh, found God’s sufficiency and renewing grace (2 Cor. 12:9). We do not realize the power and strength that God puts forth on our behalf, and the sufficiency of his grace, until we compare our trials with our weaknesses. God’s power and grace are then seen clearly in our lives. The effectiveness of an antidote is not realized until one has been exposed to the poison. The preciousness of a medicine is revealed by the presence of the disease. We will not know the power of grace until we feel the power of testing. We must be tried, to realize the glory of being preserved.
—John Owen “Temptation”

No surer shorter way there is than when a man is led to despise the present life and meditate upon heavenly immortality. From this derive two rules: The first rule is that those who use this world must have as little affection for it, as if they used it not; those who marry, as if they did not marry; those who buy, as if they did not buy–according to St. Paul’s rule. The second rule is that we learn equally to bear poverty with grateful and patient hearts, and to use affluence with moderation.
He who bids us use this world as if we used not, not only suppresses all intemperance in eating, drinking, all delights too great ambition, pride, overfastidiousness in buildings, clothing, styles of life; but also corrects all care and inclination that divert and hinder us from thinking  on the heavenly life and from decking our soul with its true ornaments. Long ago Cato truly said, “Where there is great care for dress there is great neglect of virtue.” And as the old proverb bears it out that those who are much occupied with pampering and decking our their bodies do not take sufficient care of their souls.
Therefore, although the freedom of the faithful in outward matters must be restricted to fixed formulas, still it is subject to this law, namely that they allow themselves as little as possible on the other hand that they be watchful to cut back all superfluity and vain show of affluence–but not intemperately and diligently to guard against making hindrances of the things that ought to help them.
—John Calvin, “The Piety of John Calvin”

Did Christ die the cursed death of the cross for believers? Then though there be much of pain, there is nothing of curse in the death of the saints. It still wears its dart, by which it strikes; but has lost its sting, by which it hurts and destroys. Death poured out all its poison, and lost its sting in Christ, when He became a curse for us.
But what speak I of the harmlessness of death to believers? It is their friend and benefactor. As there is no curse, so there are many blessings in it. Death is yours (1 Cor. 3:22). Yours as a special privilege and favour. Christ has not only conquered it, but is more than a conqueror; for He has made it beneficial, and very serviceable to the saints. When Christ was nailed to the tree, then He said, as it were, to death, which came to grapple with Him there, “O death, I will be thy plagues; O grave, I will be thy destruction”: and so He was, for He swallowed up death in victory, spoiled it of its power. So that now it may frighten some weak believers, yet it cannot  hurt them at all.
If Christ died the cursed death of the cross for us, how cheerfully we should submit to and bear any cross for Jesus Christ? He had His cross, and we have ours; but what are ours compared with His? His cross was a heavy cross indeed, yet how patiently and meekly did He support it! He endured His cross; we cannot endure or bear ours, though they cannot be compared with His.
—John Flavel “The Fountain of Life”

The world is Satan’s bait. He seldom throws out a naked hook. Let murder, fraud, lying, or idolatory be presented in their undisguised turpitude, and only few people of good education and correct morals will be taken in by him. But he conceals the hook in a godly bait, and like a skillful angler, he knows how to use the temptation best suited to our palate… For one, he has a golden bait; for another, pleasure; for a third, worldly fame and honours.
And his line is thrown out everywhere–in our place of business, in our families, in our studies, at our tables and on our pillows.
—Arthur Jackson, “A Homiletic Encyclopedia” p. 4680

The spiritual beauty and comeliness of the soul consists in its conformity to God… Grace gives beauty… The beauty originally consisted in the image of God in us, which contained the whole order, harmony, and symmetry of our natures, in all their faculties and actions, with respect to God and our utmost end… Sin has a deformity in it, brings spots,  stains, and wrinkles on the soul… Holiness and conformity to  God is the honour of our souls. It is that alone which makes them truly noble…This we have only by holiness, or that image of God wherein we are created. Whatever is contrary to this is base, vile, and unworthy.
—John Owen, “Discourse on the Holy Spirit”

“He shall not speak of himself.”—John 16:13

I have found, in time past, a very great blessedness in this short but sweet account, which Jesus gives of the gracious office of the Holy Ghost; and therefore I would make it the subject of my present evening meditation. I find what the Lord Jesus said concerning the blessed Spirit, in this most delightful part of his divine ministry, to be true. For look wherever I may, through the bible, it is of Jesus only the Holy Ghost is continually speaking, and not of himself. And hence, by the way, I learn how to form a most decided testimony of the faithful preachers of the word. For, if God the Holy Ghost, in his glorifying the Lord Jesus, is never found to be speaking but of Jesus; surely all his faithful servants, who act by his authority, and are commissioned and ordained by him to the work, will never preach themselves, but Christ Jesus the Lord. And how blessed is it to be taught of Jesus, by the Holy Ghost! It is astonishing, when we take into one mass of particulars the agency of the Holy Ghost in his glorifying the Lord Jesus, to observe the patience, the compassion, the tenderness, and love, which that blessed Spirit manifests to the church of Jesus, in holding up to their view, and in bringing home to their heart, the person, work, character and relations of Jesus! How sweetly and effectually doth he speak of him, plead for him, and win over the affections to him, by his saving light, his illuminating grace, and persuasive arguments in the heart! It is the Holy Ghost that takes of Christ, and the things of Christ, and makes both appear lovely and desirable in our eyes. It is his blessed work to bring about the gracious union, when, as the bridegroom of his church, God the Spirit represents him in his beauty, and persuades the soul of the sinner to receive him and accept him as her Maker and her husband, to whom she is betrothed for ever! And from whom, but the Holy Ghost, do those sweet influences arise from day to day, and from one degree of grace to another, by which the life of the believer in Christ is kept up, maintained, and carried on in the soul, from the first beginning of the spiritual life, until grace is consummated in eternal glory. Oh! Lord the Spirit! I beseech thee, glorify my adorable Redeemer in my poor cold and lifeless heart, and sweetly lead over the whole of my affections to all-precious Jesus, that I may live upon his glorious person, and feel my interest in his great salvation increasingly precious. And Oh, thou holy Lord! keep alive, I beseech thee, thine own saving and powerful influences in my heart, that I may never, never by sin, quench thy divine flame, nor “grieve the Holy Spirit, whereby I am sealed unto the day of redemption.”
Robert Hawker “Poor Man’s Portions”

I believe that the great end why God committed the Scriptures to writing, was, that we might be instructed [directed] to Christ, taught how to believe, encouraged to patience and hope for that grace that is to be brought to us at the revelation of Jesus Christ; also that we might understand what sin is, and how to avoid its commission. (Ps. 119:105)
I believe that they [the Scriptures] cannot be broken, but will certainly be fulfilled in all the prophecies, threatenings and promises, either to the salvation or damnation of men.
I believe Jesus Christ, by the  Word of the Sriptures, will judge all men at the day of doom (II Cor.5:10; Rev 20:11-15).
I believe that this God made  the world and all things that are therein… When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people, according to the number of the children of Israel.
I believe that magistracy [civil government] is God’s ordinance, which he has appointed for the government of the whole world, and that it is a judgment of God to be without those ministers which he has ordained to put wickedness to shame (Rom. 13:1-7; 1 Pet, 2:13-17)…Many are the mercies we receive by a well-qualified magistrate; and if any shall  at any time be otherwise inclined, let us show our Christianity, in patient suffering for well doing what it shall please God to inflict by them.
—John Bunyan “A Confession of Faith”

If God had said he will forgive one sin, it would have been undeserved grace. But when he says he will pardon all but one, this is grace of the highest order. Nor is that one [unpardonable] sin otherwise but because the Saviour that should save them is rejected and put away.
We read of Jacob’s ladder. Christ is Jacob’s ladder that reaches up to Heaven, and he that refuses to go by this ladder will not, though using other means, get up so high. There is none other name given under heaven among men whereby we must be saved. There is also none other sacrifice for sin than his. He also, and he alone is the Mediator that reconciles men to God. And sinner, if you would be saved by him, his benefits are yours… even though you are a great and Jerusalem transgressor.
—John Bunyan, “The Jerusalem Sinner Saved”

Psalms 118:24 This is the day which the LORD hath made; we will rejoice and be glad in it.

The same sun arises on this day, and enlightens it: yet, because the Sun of Righteousness arose upon it, and gave a new life to the world in it, and drew the strength of God’s moral precept into it; therefore we justly sing with the Psalmist “This is the day which the LORD hath made.”

On this day, I forget the world, and in a way myself; and deal with my thoughts as great men do, who during their time of privacy, forbid access to all visitors. Prayer, meditation, reading and hearing, preaching, singing, good conference, are the business of this day, which I dare not spend on any work or pleasure, but heavenly. I hate superstition on one hand, and laxity on the other; but I find it hard to offend in too much devotion, easy in profaneness. The whole week is sanctified by this day; and according to my use of this day, is my blessing on the rest.

—Joseph Hall “Contemplations.”

All faithful men so long as they dwell on earth must be as sheep destined for slaughter, that they may be shaped to Jesus Christ, their head. Desperately unhappy would they have been if they had not directed their minds upward to surmount all that is in this world and pass beyond the contemplation of present things.

Conversely, if they have once raised their thought above the things of the earth, when they see the wicked flourishing in wealth and honours, enjoying deep repose, having everything as they wish, living in luxury and pomp; even when they see themselves inhumanly treated by the wicked; when they bear their insults; when they are robbed or harried with all manner of outrage—still will it be easy for them to bear up under these evils. For they will ever have before their eyes the last day, on which they know the Lord must gather His faithful ones into the repose of His kingdom, wipe the tears from their eyes, crown them with glory, clothe them with rejoicing, fill them with infinite sweetness of His delights, elevate them into His loftiness; To sum up–make them sharers in His happiness.

On the contrary the wicked ones who have flourished on earth He must have cast into utter disgrace, change their delights to dreadful torments, their laughter and joy to weeping and gnashing of teeth; break their peace with dire torment of conscience; To sum up–plunge them into eternal fire and put them in subjection to the faithful whom they have so wickedly treated.
—-John Calvin, “The piety of John Calvin” pp. 103-4

Now let us discuss the other part of denial of ourselves, which has to do with God…First then, in seeking the means to live or to repose at our ease,, Scripture ever leads us to resign to God ourselves and all our belongings, put down our heart’s affections to tame and yoke them. A man uncontrol, unbridled greed to seek recognition and honour, to grab for power, amass wealth, heap up all that seems to make for pomp and magnificence—These are our overmastering passions.

On the other hand, how marvelous our fear and hatred are of poverty, low birth and ignominy. These we flee with all our strength. This shows what restless spirits are all those who order their lives to their own plan. We see how they try every means, torture themselves in every way to reach the goal to which their ambition and greed sweep them–all to avoid poverty and abjection.

Faithful Christians, to keep from falling into such traps,, will have to hold to this path: First they must not desire, hope, or imagine another way of prospering than by God’s blessing and accordingly must surely lean and repose on it. The flesh seems sufficient of itself to attain its aim, when by its own effort it aspires to honours, wealth, or when helped by men’s favour. Yet all these things are nothing; we can never even slightly advance either by our skill or by our effort except the Lord enable them both. Conversely, his blessing alone will find its way through the midst of all obstacles to give in all things happy issue. Moreover, when it so happens that without God’s blessing we can yet acquire some honour or opulence (as we daily see the wicked come to great wealth and high estate), nevertheless since where God’s curse lies one cannot know even a drop of happiness. We’ll get nothing that does not turn to ill. Unless God’s blessing is upon us. But great madness would it be indeed to seek what can only bring us misery.

Though our storehouses are stuffed, our cellars full, still we ought to always ask for our daily bread and count all our possessions nothing. Except our Lord pour out His blessing, prosper and bring it to fruit. Yet only as God hour by hour bestows it upon us is it really ours. But those who are not content with daily bread, who pant unbridedly after countless things or wallow carefree in their piled up riches and still pray this prayer to God, are mocking Him

The greedy ask for what they do not wish, in fact abominate–mere daily bread–seeking to cover up their greedy way before God.  True prayer pours out to God the whole mind itself and all hidden within. The lazy rich ask of God what they least long for—daily bread—thinking they already have within themselves all they need.
—John Calvin, From the Piety of John Calvin pp. 138

I believe that election is free and permanent, being founded in grace and the unchangeable will of God. I believe that we are predestinated to be conformed to the image of his Son (Rom 8:29, 30).
I believe that without Christ Jesus there is neither election, grace, nor salvation (Eph. 1:3-14)… I believe that no man can know his election but by his calling… Election does not foretell or prevent the means which are appointed of God to bring us to Christ, to grace and to glory (II Pet. 1:6-11).
I believe that in effectual calling the Holy Ghost must accompany the work of the Gospel, and that with mighty power… Calling is the fruit of electing love (I Thess. 1:4-10)… an effectual awakening about the evil of sin, and especially of unbelief… and great awakenings about the world to come and the glory of unseen things.
—John Bunyan “A Confession of Faith”

Suppose, therefore, we believe that every means of prospering, lies solely in God’s blessing and that without it every misery and calamity await us. Then our duty is not to aspire with excessive greed to riches, honours, relying on our own skill or diligence, or mens’ favour, or fortune; but to look always to God, so that by his leading we may be led to that state that seems good to him. Thence it will come to pass that we will not try to rake in wealth, to steal honours by right or wrong, by force or craft, or other devious ways, but only to seek the good that will not turn us away from innocence.
–John Calvin, “The Piety of John Calvin” pp. 84

David’s condition was such, that deserving his people’s esteem, he was nontheless groundlessly hated by many (as he complained that “he had paid back what he had not taken away”). No small consolation for me it was— when assaulted by the unwarranted hatred of those who should have put their efforts into  helping me—To conform myself to such a great, excellent pattern.
And this very knowledge and experience was a great help to me in understanding the Psalms, to keep me from wandering, as it were, in a strange land. And actually, my readers, (I am sure) will recognize that when I recount the inner feelings both of David and of others, I am speaking of them as things, with which I am intimately acquainted.
—John Calvin, “The Piety of John Calvin” pp. 56

This then is our plea: Not to be vanquished, overwhelmed by temptations. But by the Lord’s power to stand unmoved against all hostile powers attacking us. This it is not to succumb to temptations. Our plea: received into His care and safekeeping, secure in His protection, grant us victoriously to endure, sin, death, the gates of hell, the devil’s whole kingdom. So it is to be “freed from the evil one.” Mark this clearly: Not in our power is it for us to engage in combat that great warrior the devil or bear alone the force of his onslaught. Otherwise, pointless it would be to ask God what already we have in ourselves. Those who, self-assured, ready themselves for combat, know not their ferocious, well-equipped adversary. As from the jaws of a  mad and raging lion, we seek now to be freed from his power. If the Lord did not snatch us from the midst of death, we would by his fangs and claws immediately be torn to pieces. Swallowed down his throat. Still we know if the Lord is with us, if He fights for us while we keep still, in His might we shall do mightily. Let others trust in their free choice, their own capacities–For us, enough it is to stand, be strong, in God’s power alone.
From “The Piety of John Calvin” pp. 141, Ford Lewis Battle ed.

Do our sins then make us timid before our Father, kind and gentle as he is, because they displease him? Among men, a son can have no better advocate to plead his cause before his father, no better intermediary to win back his lost favour, than if the son himself, suppliant and humble, acknowledging his guilt, implores his father’s mercy. His father then, cannot conceal his compassion, fail to be moved by such entreaties. How then, responds the Father of mercies, God of all comfort?

Will he not heed his children’s tears and groans, entreating for themselves? Since he invites, exhorts us to do, will he not be moved by their pleas rather than by those of other advocates to whose help they have recourse, doubtful as they are of their Father’s merciful compassion?
–John Calvin, “The Piety of John Calvin

Christ’s love, compassion, and gracious disposition are such that we may be sure He is inclined to receive all who come to Him. If He should not do it, He would fail of His own undertaking, and also of His promise to the Father, and to us; and His wisdom and faithfulness will not allow for that. But He is so full of love and kindness that He is disposed to nothing but to receive and defend us if we come to Him. Christ is exceedingly ready to pity us. His arms are open to receive us. He delights to receive distressed souls who come to Him and to protect them. He would gather them as a hen gathers her chicks under her wings; it is a work that He exceedingly rejoices in because He delights in acts of love, and pity, and mercy.
—Jonathan Edwards

May each of you truly recognize yourself a sinner groveling before God and believe that the heavenly Father in Jesus Christ wills to look on you with favour. Unto all those who in this manner repent and seek Jesus Christ as their salvation, I declare absolution, in the name of the Father, of the Son, and of the Holy Spirit.
—John Calvin

Blog owners note:to prevent anyone misunderstanding here, note that Calvin is not giving absolution, but declaring all belivers to have it in Christ’s name and by His merits.

Psalm 25:1-3

To You, O LORD, I lift up my soul. The Psalmist declares at the very outset, that he is not driven here and there, after the manner of the ungodly, but that he directs all his desires and prayers to God alone. Nothing is more inconsistent with true and sincere prayer to God, than to waver and gaze about as the heathen do, for some help from the world; and at the same time to forsake God, or not to betake ourselves directly to his guardianship and protection. In order to strengthen the hope of obtaining his request, he declares, what is of the greatest importance in prayer, that he had his hope fixed in God, and that he was not ensnared by the allurements of the world, or prevented from lifting up his soul fully and unfeignedly to God. In order, therefore, that we may pray aright to God, let us be directed by this rule: not to distract our minds by various and uncertain hopes, nor to depend on worldly aid, but to yield to God the honour of lifting up our heart to him in sincere and earnest prayer.

O my God, I trust in You;  Let me not be ashamed;   Let not my enemies triumph over me. By the word trust, David confirms that faith and hope are added as the cause of such an effect, namely, the lifting up of this world, are lifted up to God. David, then, was carried upwards to God with the whole desire of his heart, because, trusting to his promises, he thereby hoped for sure salvation. When he asks that God would not let him be put to shame, he offers up a prayer, which is taken from the ordinary doctrine of Scripture, namely, that they who trust in God shall never be ashamed. The reason which is added, is that he might not be exposed to the derision of his enemies, whose pride is no less hurtful to the feelings of the godly than it is displeasing to God.

Indeed, let no one who waits on You be ashamed; Let those be ashamed who deal treacherously without cause. David declares that when he is delivered he will  not enjoy exclusively the benefit of it; but that its fruit shall extent to all true believers; just as on the other  hand, the faith of many would be shaken if he had been forsaken by God.

Phil 4:19

 

The ways of God’s providence direct us into the calling and employment that is ordered for us in this world. To have an honest, lawful employment in which you do not dishonour God is no small mercy. If it is suited also to your genius and strength, this is a double mercy. If you have less toil than others and more time for heavenly exercises, ascribe this benefit to the special care of providence for you. How strangely are things wheeled about by providence! David followed the sheep and likely never raised his thoughts to higher things, but God made him the royal shepherd. Some have work, but not enough strength. Others have strength, but no employment. If God blesses your labour and gives you and yours necessary support and comfort in the world, it is a choice providence and should be acknowledged with all thankfulness. If you find yourself scarcely able to provide for the necessities of life, consider: though you have a small portion of the world, if you are godly, he has promised never to forsake you (Heb. 13:5). Provdence has ordered the condition that is really best for your eternal good. If you had more of the world you might not be able to mnage it to your advantage. We are directed to be content with food and clothing, and the little that the righteous has is better than the riches of many wicked (Psa. 37:16). If providence has so disposed you that you cannot only eat your own bread but have enough for works of mercy upon others, and all this is brought to pass in a way you did not expect, let God be honoured in this providence. Remember that the success of your callings and earthly employments is by divine blessing and not human diligence alone. Be well satisfied in the station and employment where you have been placed. God is wise and seeks your eternal good.
John Flavel, Works, IV:387-391

The manner in which we do God’s will is as important as the thing itself.  We obey acceptably when we obey from the heart.  We do God’s will acceptably when we do his will as it is done in heaven, that is, as the angels do it.  How do the angels obey?  (1.) They do it regularly, without wavering.  Angels do not do anything but that which is commanded.  Obedience must be set by the sundial of God’s Word.  (2.) Angels obey God’s will entirely with nothing cut away.  The least command cannot be left undone.  Every command has the same authority, and if we do God’s will uprightly, we do it uniformly; we obey every branch of his will with unlimited obedience.  Many do God’s will by halves.  They pick and choose like a lame horse that favours one leg.  To play a lute you must strike every string or spoil the music.  Hypocrites profess fair, but when it comes to sacrficing their Isaac, crucifying a beloved sin, or parting with some estate for Christ, they pause and say as Naaman, ‘In this matter may the Lord pardon your servant’ (2 Kings 5:18).  It is acceptable with God, though we fail in some measure, that we desire to do all of God’s will and that it grieves us that we do not do better.  (3.) Angels obey sincerely; first, by pure respect to his command.  It was a hard service for Abraham to sacrifice his son, and though he surely did not feel present joy, he obeyed, because God commanded it.  The command, not comfort, is the ground of duty.  Secondly, we obey sincerely when we do God’s will with a pure eye to his glory.  The Pharisees obeyed for vain-glory.  He that does God’s will rightly desires God’s honour to be lifted up in all the world rather than his own glory.  A gracious soul makes God his focus and obeys his commands with the pure motive of lifting up his glory.

Thomas Watson, The Lord’s Prayer, pp. 156-159

Let us note that all such as boast as having faith in the gospel, and are not sanctified by God, betray their own hypocrisy and lying, and belie themselves by their own life, no matter what they may sing or say, just as we see many nowadays who defile and profane the name of the faith which ought to be holy. For every man will say that he is faithful, and they who have least faith are boldest to say their is no faith but in themselves. And would God that it were so, only by half! But we see even among all that bear the name of Christians that their whole life is disordered and loose, insomuch that they mock God to the full and despise all religion, and yet nevertheless in the meanwhile think  they they are greatly wronged if they are not taken as good catholic Christians.
—From Sermon One on Ephesians