I. SOME EVENTS MAY BE FORESEEN.

1. The duties which our station will demand.

2. The difficulties with which our station in life is usually connected. We should foresee, in order to resist and conquer them. Shall we pass on as heretofore? No fresh precautions! Such indifference is the prelude to destruction.

3. What facilities our condition in life will afford for spiritual improvement. Is not the Lord's Day such an one?

II. SOME EVENTS ARE CONTINGENT AS REGARDS OURSELVES, THOUGH NOT SO IN THE SIGHT OF GOD. The preparation they demand is that which events call for that may come soon, and of which some at least must come at last.

1. Unexpected sorrow may surprise us; and how soon we cannot tell, for we know not. what a day may bring forth.

2. Sudden prosperity may await you. "In all time of our wealth, good Lord, deliver us."

3. There is another trial which may overtake us lengthened sickness.

4. Death itself may appear within the limits of the present year. Should not a great seriousness mark our deportment? Should not the world be less, and heaven far more, in our thoughts?

(J. B. Marsden, M. A.)

I. If even Christians themselves had tormenting fear, let us by God's help seek out SOME OF THE CAUSES OF THIS DISTEMPER, that we may be guided to its cure.

1. Christians shrink from the prospect of death as long as there remains any uncertainty as to their real state in the sight of God. The very light of the Gospel, where it is unaccompanied by the fulness of its felt comforts, intensifies the dread of the awful judgment. And what originates and fosters so much this morbid, melancholy foreboding and doubt in the matter that above all others is of most vital concern to you? What but not taking God at His word? You do not receive the record He has given concerning His Son.

2. Another hindrance to the tranquil prospect of death is the spiritual declension or backsliding to which Christians are liable. Love and zeal do not always burn with a steadfast flame, nor does this present world ever hold the child of God by such slender attachment, that like Job, Elijah, or Peter, he can pray for an instant summons hence.

3. There is sometimes a need-be, a gracious necessity in the sovereign purpose of God, that the valley that leads down to death should be shadowed with clouds and thick darkness. You know that all believers suffer chastisement in this present life for their sins; this is in God's infinite wisdom and love, and not in anger. Thus it is that strong natural passions are curbed, and thus, too, even amiable and pious persons, who follow the guidance of God's eye and lean on Christ, are taught that they too, like others, owe an infinite debt to the sovereign mercy; that they are infinitely unworthy, and God infinitely gracious and long-suffering; the fire is made to burn that they may meditate on love Divine and free.

4. It is sometimes a keen disappointment to a godly man to be summoned away in the midst of active usefulness.

II. SUGGESTIONS THAT MAY BE HELPFUL TO CHRISTIANS IN PRESERVING A TRANQUIL AND CHEERFUL PROSPECT OF DEATH. For though dying grace must not be expected till the dying hour, the prospect and preparation for that dying hour is one of the highest duties of our lifetime.

1. Remember, if you would welcome death without fear, your only standing ground, and refuge, and comfort, must be in the redeeming work of Christ.

2. If so, grace is begun; and as grace grows wherever it lives, seek the growth of grace if you would have a comfortable prospect of death. All who lean on Christ grow like Christ; and all who grow like Christ are fitting for heaven; and death is the happy portal that ushers them into His blissful presence, and the work and the joy of heaven differ more in measure than in character from the work and joy of the Christian life below.

(G. B. Blake, M.A.)

1. Those in the midst of their days have the strongest expectations of living. They have often been visibly exposed to accidents; but have always escaped those that are fatal. They have often been sick, and sometimes dangerously so; but have always happily recovered. All these recoveries from sickness, and escapes from danger, have had a natural tendency to create hopes and expectations of living, and still escaping future dangers and diseases.

2. Those in the midst of their days often wish to do a great deal more good in the world before they die. Nature and grace unite in giving them a peculiar reluctance to leaving the stage of action, before they have gratified their benevolent feelings.

3. Those in the meridian of life very often wish, not only to do more good, but to get more good in the world before they die. Mankind generally have the most promising prospects of worldly prosperity in the midst of their days. It is, therefore, in this fascinating season, that they most sensibly dread the approach of death, which must necessarily lay all their promising hopes and prospects in the dust.

4. Those in the meridian of life are the most intimately and extensively connected with their fellow-men. These connections are the principal source of human happiness in the present life, and render it the most pleasant and agreeable.

5. Those in the meridian of life are often very unwilling to leave the world, because they have not accomplished the designs they have formed, nor obtained the purposes which they have long pursued.

6. Those in the midst of their days are more unwilling to die than others, because they are more unfit. This is commonly the case, whether they are saints or sinners. We find that the meridian of life is often very different from the beginning and close of it, both in good and bad men. Christians frequently brighten up in the decline of life, who had been cold and lifeless in the days of their vigour and prosperity. And on the other side, those who had been stupid sinners in their early days, sometimes become more serious and disposed to think about death and eternity, in the decline of life.

II. GOD DOES TAKE AWAY SOME IN THIS PERIOD OF LIFE. It is true, indeed, He more seldom takes away the middle-aged, than either those who have not reached, or those who have passed, the meridian of life. Much the largest portion of the human race die before they have arrived at thirty years of age, and the next largest portion die after they have arrived at fifty. And between these two periods the smallest number of mankind go off the stage of action and return to dust. This may be owing to both natural and moral causes. In the meridian of life the bodily constitution is generally the most firm and robust, and least exposed to fatal accidents and disorders. The moral cause may be, that God has the most occasion for the exertion of mankind, while they are in the vigour of their mental and corporeal powers and faculties. He employs human agents in carrying on most of His providential designs. He has occasion for strong men, bold men, wise men, and enterprising men, to carry into execution His wise and holy purposes. IMPROVEMENT: —

1. If those in the meridian of life are so unwilling to die, then those who have been preserved through that period have peculiar reason to be thankful that they are still among the living.

2. If those in the meridian of life are so unwilling to die, and so desirous of living, then they have been greatly favoured and distinguished. Distinguishing goodness calls for distinguishing love, gratitude and obedience.

3. If those in the meridian of life are the most unwilling to die, then they are the most unwilling to hear and obey the voice of God in His Word and providence.

4. If those who are in the midst of their days are the most fond of living, and the most unwilling to die, then we may see one reason why God does actually take away some in that period of life. He may do this for the benefit or hurt of the dying, or for the benefit or hurt of the living. He knows that the deaths of those in the midst of their days are more alarming, and make a deeper impression upon the human mind, than the deaths of the young, or of the old. He knows how painful and distressing it will be to the dying, to have all their earthly desires and hopes destroyed; and He knows how distressing it will he to the living, to have those taken away on whom they had placed peculiar hopes and dependence. But He may see it best to disappoint all such mutual hopes and expectations, to teach them and others the vanity of the world, the uncertainty of life, and the infinite importance of being habitually and practically ready to go the way of all the earth.

5. If those in the midst of their days are the most unwilling to die, then those in this stage of life, in this place, are in a very dangerous situation. How few are either habitually or practically prepared to leave the world! How many are entirely absorbed in the cares and concerns of the world, and are too busy to think, to read, to hear, to meditate, or pray! They are standing all the day idle, and refusing to enter into the vineyard of Christ. They neither worship God in secret, nor in private, nor in public. Is it safe to stand, and live, and act in such a manner, while God has need of you, and calls you into His service? Are you willing to live in this manner; are you willing to die in this manner?

(N. Emmons, D.D.)

I. WHEN IS IT THAT A LIFE MAY BE SAID TO BE COMPLETE? While length of life in this world is not the chief blessing of the New Testament, there is nothing wrong in desiring it, and that, when well used, it may have on it special marks of God's wisdom and kindness. It is necessary, then, in speaking of a complete life, to find those elements that will suit either him who has come to his grave in a full age, or the young who have been taken away in the beginning of their days. We thank God that in His Word we can find a goal where the old and the young may meet in a complete and perfect life.

1. The first thing needed to gain this is that a man should have lived long enough to secure God's favour. Until he has found this he has not attained the great end for which life has been given to an intelligent and responsible creature.

2. A complete life has this in it still further, that it has done God and His world some service. We are here not merely to find God's favour, but to do God's work (John 9:4). Stephen's Christian life was short, and yet what ends it gained! The dying thief's was still shorter, but how many sermons his words have preached to dying men!

3. The next thing we mention in a complete life is that it should close with submission to the call of God.

4. It should look forward to a continual life with God.

II. THE PLEA FOR A COMPLETE LIFE WHICH THIS PRAYER CONTAINS. The psalmist contrasts his days with God's years, his being cut off in the midst of his days with those years that are throughout all generations. There is deep pathos in it, a sense of his own utter frailty and evanescence. And yet in the heart of it there is faith and hope. It is an appeal to God as the possessor of a complete life in the most absolute sense, the inhabitant and owner of eternity.

1. The eternal life of God suggests the thought of His power to grant this request. He is the possessor of independent and everlasting existence, and can share it with His creatures as seems good to Him.

2. The eternal being of God suggests the thought of His immutability to secure the request. We may have the confidence of this if we realize the thought of an ever-living God, who not only gave being to our souls, but holds them in His hand, and puts into them desires after Himself. All the changes, whether of life or death, cannot affect our relation to Him, except in bringing us nearer. Without an eternal God, what refuge would there be for troubled souls?

3. The thought of God's eternal being suggests His Divine consistency as an encouragement to this request. He has done so much that we may infer He will, if we ask Him, do still more. When I contemplate Him, I see that His eternity is the enclosing zone, the compact and mighty girdle of all His attributes, without which they would be scattered, conflicting forces, aimless and chaotic and fruitless. And what eternity is to God, immortality is to man. It is the indispensable requisite to the unity and completeness of His being. If, then, God has made Himself my highest standard, His unalterable truth and righteousness and goodness the goal towards which I should press, may I not expect that the course will be opened which leads to the goal?

4. God's eternal being is a plea for this request, because it suggests His Divine compassion for us. Great natures are made not more limited by their greatness, but more comprehensive; and the eternity of God does not shut out the thoughts and trials of human lives, but brings them more within His merciful regard. When we feel a touch of tenderness to the feeble creatures around us, to the bird or butterfly that sings its song, and flutters its hour, and dies, let us not imagine that we are more compassionate than God. Every spark of mercy is from His hearth. And when He has put into our souls a sense of a higher life, and a cry for its fulness in Himself, let us not believe He will treat us worse than the beasts that perish, that He will meet their wants in His great liberality and leave ours in endless disappointment.

(John Ker, D. D.)

     1305   God, activity of
     2018   Christ, divinity
     4006   creation, origin
     4026   world, God's creation
     4909   beginning
     5267   control
     5317   foundation

Psalm 102:25-26

     4010   creation, renewal
     4203   earth, the

Psalm 102:25-27

     4007   creation, and God
     8608   prayer, and worship
     9121   eternity, nature of

That True Solace is to be Sought in God Alone
Whatsoever I am able to desire or to think of for my solace, I look for it not here, but hereafter. For if I alone had all the solaces of this world, and were able to enjoy all its delights, it is certain that they could not endure long. Wherefore, O my soul, thou canst be fully comforted and perfectly refreshed, only in God, the Comforter of the poor, and the lifter up of the humble. Wait but a little while, my soul, wait for the Divine promise, and thou shalt have abundance of all good things …
Thomas A Kempis—Imitation of Christ

That He who is About to Communicate with Christ Ought to Prepare Himself with Great Diligence
The Voice of the Beloved I am the Lover of purity, and Giver of sanctity. I seek a pure heart, and there is the place of My rest. Prepare for Me the larger upper room furnished, and I will keep the Passover at thy house with my disciples.(1) If thou wilt that I come unto thee and abide with thee, purge out the old leaven,(2) and cleanse the habitation of thy heart. Shut out the whole world, and all the throng of sins; sit as a sparrow alone upon the house-top,(3) and think upon thy transgressions …
Thomas A Kempis—Imitation of Christ

The Never Changing One.
"JESUS Christ the same yesterday, and to-day and forever" (Heb. xiii:8). Blessed truth and precious assurance for us poor, weak creatures, yea, among all His creatures the most changing; He changeth not. "For I am the Lord, I change not" (Mal. iii:6). "Of old hast Thou laid the foundation of the earth, and the heavens are the work of Thy hands. They shall all perish, but Thou shalt endure: yea all of them shall wax old like a garment, as a vesture shalt Thou change them, and they shall be changed; …
Arno Gaebelein—The Lord of Glory

The Unchangeableness of God
The next attribute is God's unchangeableness. I am Jehovah, I change not.' Mal 3:3. I. God is unchangeable in his nature. II. In his decree. I. Unchangeable in his nature. 1. There is no eclipse of his brightness. 2. No period put to his being. [1] No eclipse of his brightness. His essence shines with a fixed lustre. With whom is no variableness, neither shadow of turning.' James 1:17. Thou art the same.' Psa 102:27. All created things are full of vicissitudes. Princes and emperors are subject to …
Thomas Watson—A Body of Divinity

Our Last ChapterConcluded with the Words, "For Childhood and Youth are Vanity"...
Our last chapter concluded with the words, "For childhood and youth are vanity": that is, childhood proves the emptiness of all "beneath the sun," as well as old age. The heart of the child has the same needs--the same capacity in kind--as that of the aged. It needs God. Unless it knows Him, and His love is there, it is empty; and, in its fleeting character, childhood proves its vanity. But this makes us quite sure that if childhood can feel the need, then God has, in His wide grace, met the …
F. C. Jennings—Old Groans and New Songs

Notes on the Fourth Century
Page 238. Med. 1. In the wording of this meditation, and of several other passages in the Fourth Century, it seems as though Traherne is speaking not of himself, but of, a friend and teacher of his. He did this, no doubt, in order that he might not lay himself open to the charge of over-egotism. Yet that he is throughout relating his own experiences is proved by the fact that this Meditation, as first written, contains passages which the author afterwards marked for omission. In its original form …
Thomas Traherne—Centuries of Meditations

The Nature of Justification
Justification in the active sense (iustificatio, {GREEK SMALL LETTER DELTA}{GREEK SMALL LETTER IOTA}{GREEK SMALL LETTER KAPPA}{GREEK SMALL LETTER ALPHA}{GREEK SMALL LETTER IOTA WITH OXIA}{GREEK SMALL LETTER OMEGA}{GREEK SMALL LETTER SIGMA}{GREEK SMALL LETTER IOTA}{GREEK SMALL LETTER FINAL SIGMA}) is defined by the Tridentine Council as "a translation from that state wherein man is born a child of the first Adam, to the state of grace and of the adoption of the sons of God through the second Adam, …
Joseph Pohle—Grace, Actual and Habitual

Notes on the Third Century
Page 161. Line 1. He must be born again, &c. This is a compound citation from John iii. 3, and Mark x. 15, in the order named. Page 182. Line 17. For all things should work together, &c. See Romans viii. 28. Page 184. Lines 10-11. Being Satan is able, &c. 2 Corinthians xi. 14. Page 184. Last line. Like a sparrow, &c. Psalm cii. Page 187. Line 1. Mechanisms. This word is, in the original MS., mechanicismes.' Page 187. Line 7. Like the King's daughter, &c. Psalm xlv. 14. Page 188. Med. 39. The best …
Thomas Traherne—Centuries of Meditations

After the Scripture.
"In the day that God created man, in the likeness of God created He him."--Gen. v. 1. In the preceding pages we have shown that the translation, "in Our image," actually means, "after Our image." To make anything in an image is no language; it is unthinkable, logically untrue. We now proceed to show how it should be translated, and give our reason for it. We begin with citing some passages from the Old Testament in which occurs the preposition "B" which, in Gen. i. 27, stands before image, where …
Abraham Kuyper—The Work of the Holy Spirit

Third Sunday after Trinity Humility, Trust, Watchfulness, Suffering
Text: 1 Peter 5, 5-11. 5 Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble. 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; 7 casting all your anxiety upon him, because he careth for you. 8 Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 9 whom withstand stedfast …
Martin Luther—Epistle Sermons, Vol. III

Characters and Names of Messiah
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. S uch was the triumphant exultation of the Old Testament Church! Their noblest hopes were founded upon the promise of MESSIAH; their most sublime songs were derived from the prospect of His Advent. By faith, which is the substance of things hoped for, they considered the gracious declarations …
John Newton—Messiah Vol. 1

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it …
John Cunningham—The Ordinance of Covenanting

Letter xvi to Rainald, Abbot of Foigny
To Rainald, Abbot of Foigny Bernard declares to him how little he loves praise; that the yoke of Christ is light; that he declines the name of father, and is content with that of brother. 1. In the first place, do not wonder if titles of honour affright me, when I feel myself so unworthy of the honours themselves; and if it is fitting that you should give them to me, it is not expedient for me to accept them. For if you think that you ought to observe that saying, In honour preferring one another …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

History of the Interpretation.
1. AMONG THE JEWS. This History, as to its essential features, might, a priori, be sketched with tolerable certainty. From the nature of the case, we could scarcely expect that the Jews should have adopted views altogether erroneous as to the subject of the prophecy in question; for the Messiah appears in it, not in His humiliation, but in His glory--rich in gifts and blessings, and Pelagian self-delusion will, a priori, return an affirmative answer to the question as to whether one is …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Testimonies.
"Without faith it is impossible to please God."--Heb. xi. 6. In order to prevent the possibility of being led into paths of error, faith is directed, not to a Christ of the imagination, but to "the Christ in the garments of the Sacred Scripture," as Calvin expresses it. And therefore we must discriminate between (1) faith as a faculty implanted in the soul without our knowledge; (2) faith as a power whereby this implanted faculty begins to act; and (3) faith as a result,--since with this faith (1) …
Abraham Kuyper—The Work of the Holy Spirit

Spiritual Hunger Shall be Satisfied
They shall be filled. Matthew 5:6 I proceed now to the second part of the text. A promise annexed. They shall be filled'. A Christian fighting with sin is not like one that beats the air' (1 Corinthians 9:26), and his hungering after righteousness is not like one that sucks in only air, Blessed are they that hunger, for they shall be filled.' Those that hunger after righteousness shall be filled. God never bids us seek him in vain' (Isaiah 45:19). Here is an honeycomb dropping into the mouths of …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

An Analysis of Augustin's Writings against the Donatists.
The object of this chapter is to present a rudimentary outline and summary of all that Augustin penned or spoke against those traditional North African Christians whom he was pleased to regard as schismatics. It will be arranged, so far as may be, in chronological order, following the dates suggested by the Benedictine edition. The necessary brevity precludes anything but a very meagre treatment of so considerable a theme. The writer takes no responsibility for the ecclesiological tenets of the …
St. Augustine—writings in connection with the donatist controversy.

The Being of God
Q-III: WHAT DO THE SCRIPTURES PRINCIPALLY TEACH? A: The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man. Q-IV: WHAT IS GOD? A: God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth. Here is, 1: Something implied. That there is a God. 2: Expressed. That he is a Spirit. 3: What kind of Spirit? I. Implied. That there is a God. The question, What is God? takes for granted that there …
Thomas Watson—A Body of Divinity

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament