Revelation 4:9
And whenever the living creatures give glory, honor, and thanks to the One seated on the throne who lives forever and ever,
The Sea of GlassCharles KingsleyRevelation 4:9
A Door in HeavenD. Thomas, D. D.Revelation 4:1-11
A Door Opened in HeavenC. H. Spurgeon.Revelation 4:1-11
An Invitation to GloryS. Fisher.Revelation 4:1-11
Element of the IdealC. E. Eberman.Revelation 4:1-11
Heaven NearDean Vaughan.Revelation 4:1-11
Heaven Near, Though HiddenT. M. Herbert, M. A.Revelation 4:1-11
Heaven Our HomeRevelation 4:1-11
HeavenwardWm. Guild, D. D.Revelation 4:1-11
Soul ElevationHomilistRevelation 4:1-11
The Heavenly Vision of the SoulJ. S. Exell, M. A.Revelation 4:1-11
The High Court of HeavenS. Conway Revelation 4:1-11
The Open DoorD. C. Hughes, M. A.Revelation 4:1-11
The Upward CallH. W. Beecher.Revelation 4:1-11
The Vision of the ThroneG. Rogers.Revelation 4:1-11
The Vision of the ThroneJames Young.Revelation 4:1-11
Trumpet Voices Talking with UsH. J. Bevis.Revelation 4:1-11
Man's Higher Sphere of Being: (2) Spiritually EnteredD. Thomas Revelation 4:2-11
Creation the Consequence of LoveBp. Woodford.Revelation 4:9-11
Give God the GloryA. J. Gordon, D. D.Revelation 4:9-11
Glory to the Glorious OneH. Bonar, D. D.Revelation 4:9-11
God Glorified in Heaven for Tits Works of Creation and ProvidenceJ. Lathrop, D. D.Revelation 4:9-11
Man in HeavenHomilistRevelation 4:9-11
Rightful HomageJ. Marrat.Revelation 4:9-11
Royal HomageC. H. Spurgeon.Revelation 4:9-11
The Church's Song of PraiseR. Green Revelation 4:9-11
The CrownMorgan Dix, D. D.Revelation 4:9-11
The Feelings of Saints in HeavenE. Payson, D. D.Revelation 4:9-11

The elders speak for all and appear for all. In them all are present. As is promised again and again, the Church surrounds the throne. It is the sign of the Church's recognition and highest honour.

I. THE SUBJECT OF THE SONG. That of "the living creatures" is "the Lord God," the Almighty, the Ever-living. The subject of the Church's song is the creative power of God, in recognition of which "glory, honour, and power" are ascribed. It is the ground of hope for the final triumph of the Divine kingdom over the opposing kingdom of evil which is so soon to be brought into view.

II. The song is offered by the Church's representatives; it symbolizes THE ENTIRE CHURCH REJOICING IN THE UNIVERSAL SONG OF PRAISE. "When the living creatures shall give glory." The Church's song of praise for redemption wilt presently be heard; but it is preceded, as is most meet, by praise to God "for his excellent greatness and for his mighty acts."

III. The song is presented by the Church IN LOWLY PROSTRATION. Never do the songs of praise from the earth rise higher than when presented in the lowliest humility. Not only do the elders "fall down before him that sitteth on the throne," but in recognition of his absolute supreme authority, they "cast their crowns before the throne." In presence of the one Lord, all authority, all honour, all might, must be ignored.

IV. The matter of the song recognizes THE EXALTED WORTHINESS OF THE MOST HIGH, to whom pertains the highest "glory, honour, and power," illustrated in the creation of all things.

V. The song terminates in AN ADORING ACKNOWLEDGMENT OF THE FINAL END OF CREATION. "Because of thy will." "He spake, and they were created: he commanded, and they stood fast." The "will" expresses the pleasure of God, and for his pleasure they are, and were created. The end of their being is not to be found in themselves, but in the Divine will. It is worthy. And as by the Divine will all things are, so all things will be made to serve that will, yea, even the rebellious elements in human life, for he will make the wrath of man to praise him. - R.G.

The four and twenty elders fall down...and cast their crowns before the throne.

1. They are all kings, Dei gratia. There is not a king in heaven that has his crown on any other terms than this, "by the sovereign grace of God."

2. But, though it may seem astonishing, they are all kings by hereditary descent. They have been born again, and it is in their new nature that they are before the throne of God.

3. They are also kings by marriage alliance. There is many a crowned head that would not have been so by descent, but has come to be so by being given in wedlock to a royal consort.

4. They are kings by right of conquest and of victory. A crown should signify, and did signify in the olden times, battling and contending. They are kings, then, because they have fought with sin and with temptation. Yea, the brightest of them have had to bear the brunt of fiercest persecutions.

5. Then the crowned heads in heaven have their crowns, and their crowns befit them well, because of the nobility of their character. They are sanctified, delivered from every taint of corruption, and now they are like their Lord Himself in holiness of character. Well should they be crowned whose character has thus been made glorious by the work of the Spirit of God within them!

6. And, once more, they have another right to their crowns, because those crowns represent real possessions. All things are theirs — the gift of God — and God is theirs and Christ is theirs. They are clothed with honour and majesty — not outwardly only but inwardly — and they have all the concomitants that should go with royal dignity.


1. Solemn reverence. They see more of God than we do, therefore are they more filled with awe and thrilled with admiration. Our reverence will always make us feel in the lowliest state of self-abasement at the foot of the throne!

2. Moreover, they are no doubt actuated by sincere humility. Reverence to God always brings a humble opinion of one's own self.

3. Doubtless, also, they do this for another reason, namely, because of their profound gratitude. They bless God that they are where they are, and what they are.

4. Above all, they are actuated by intense affection. They love their Lord, and loving their Lord they do anything to adore Him. They are glad to fling their richest goods, their choicest trophy, their most cherished treasure, at His feet: they love Him so.


1. By this text we can know whether we are on the way to heaven or not; because no man goes to heaven to learn for the first time heavenly things.

2. The next lesson is a lesson of unanimity. Our text says that all cast their crowns before the throne. There are no divided opinions in heaven, no sects and parties, no schisms there.

3. Once again, these redeemed ones in heaven teach us the true way of happiness. They set before us what perfect bliss is. There is no happiness beneath the clouds like the happiness of unselfishness. Strip yourself, and you clothe yourself. Throw, money away, and you grow rich — I mean in a spiritual sense. Happiness, again, consists in adoration, for these blessed spirits find it to be their happiness to adore God. The happiest days you ever spent are those in which you worshipped God most. But then they were not merely happy because they were self-denying and adoring, but because they were practical. They took off their crowns and laid them before the throne. And our joy on earth must lie in practically carrying out our principles. Cast your ability to do and to suffer, as well as the crown of your labour and patience, at the foot of your God; serve Him with all your heart and wisdom and strength, and thus, your self-denial and adoration being mixed therewith, you shall realise on earth as much as possible a foretaste of what the joy of heaven may be.

(C. H. Spurgeon.)

I. THE IMPORT OF THE ACTION. It is necessary to recollect that all the rewards which await the righteous in heaven are often summed up in the comprehensive expression of a kingdom. Casting these crowns at the foot of the throne was, therefore, the same as casting their kingdom, with all its dignity, glory, and honour, at the feet of God and the Lamb.

1. It was an acknowledgment of what God is, and of what He deserves from His creatures.

2. It implied a more particular acknowledgment that to Him all the glory of their salvation belonged.


1. It was prompted by, it was an expression of, perfect humility.

2. It expressed, and was prompted by perfect love to God and the Redeemer.

3. It was prompted by, and expressed perfect gratitude.

4. It expresses the most profound reverence.

(E. Payson, D. D.)

If we except the ever-blessed Cross, there is no such symbol as the crown. It speaks of honour and exaltation, and of the care which attends them. The crown denotes power, dominion, victory, and possession: it indicates, not less evidently, anxiety, responsibility, uneasiness, and toils of once. Beyond all these, It gives the idea of completeness; of such completeness as belongs to any creature, any estate, or any condition. That which perfects and finishes a joy or a sorrow is called its crown; the crown of happiness, the crown of misery, are set upon them by some event after which they cannot be enhanced. The Lord Protector Cromwell was wont to speak of a certain decisive battle as his "crowning mercy"; and the first of living poets says that "a sorrow's crown of sorrow is remembering happier things." So full of meaning is the word that there seems no end to what it can express. Those four-and-twenty are examples of such as enter into the rest of God; who have obtained the crown of righteousness, because they were counted worthy of it, and give proof of their merit in the perfection of their self-renunciation. What may be done by way of experiment to become true, sincere, and simple-hearted followers of the servants of God? Material for practice abounds. God hath made us kings and priests unto Himself: and even before this, in his natural estate, man is the head and lord of all the works of our Father's hand. We wear as men the crown of dominion over inferior orders of animals; as redeemed men, we wear the crown of a royal estate of sons of God by adoption and inheritors of the kingdom of heaven. Here are the crown of nature and the crown of grace both associated with our life in this world. These, moreover, denote privilege, power, and duty; and first a man should ask himself whether he be doing his duty in that state unto which it has pleased Almighty God to call him: for if not, the sign of his native dignity and superadded honour, even already, ere life be spent, is tarnishing around his temples, and looking as though presently it might crack asunder and fall into the dust. But this is merely the beginning; these things are common to us all. Over and above what pertains to our state as men, and what is generally necessary to our salvation, comes that which stamps the individual as distinct from his fellows. There be as many crowns as heads to wear them. God, who sees all, sees something in each life which makes that life's crown. It may be a crown of happiness, or a hard ring of sorrow; a crown of mercy and blessing in basket and store, in goods and lands, in home and household, or a crown of poverty, affliction, and grief. Whatsoever it be, each life has its crown, to distinguish it from all the rest. These we must wear, each in the order of his lot: and, knowing that ye all have them, let me ask you whether you are offering, each his own crown, of joy, or pain, or care, as the case may be, to God? Some of you have the lot of toil: your crown is an iron band clasped around the head by the fingers of necessity: are you, in spirit, casting that before the throne, and offering your work and daily tasks to God? Some of you have been born to wealth, or have acquired it: your crowns are precious, and worth much money; are you, in spirit, offering them to God, and saying as you do mercy and give aims, Thine, O Lord, are these, and of Thine own do we offer to Thee? Some of you are very happy, in domestic relations, in social position, as life runs on smoothly and successfully; your crowns are crowns of mercies; are you daily offering them at the foot of the throne, acknowledging their Author and pouring out the tribute of your thanks?

(Morgan Dix, D. D.)

England was perhaps never more humiliated than when John took off his crown and placed it in the hands of Pandulph, the Pope's legate, and then received it from him as from the Pope. It was mean in John so to abase himself, especially after he had boasted that "no Italian priest shall tithe or toll in our dominion." It would have been less disgraceful in him to have hurled his crown among the reeds beside the Thames, than to have put it in the hands of Pandulph. But the royal people in heaven are right in doing homage for their crowns before the throne of God. By that act they confess their indebtedness to God for their crowns.

(J. Marrat.)


1. Have faith in the improvability of our nature.

2. Let us be consoled under the departure by death of the good.

3. Let us not judge of providence without taking into account the future as well as the present.


1. A conviction that they owed all their honours to Christ.

2. A readiness to acknowledge their obligation. The greater our nature the more ready to acknowledge our obligation.

3. The surpassing glories of Christ,. He is in the midst of the throne, and all ascribe their all to Him. Napoleon the First, after he had conquered empires, and planted his foot upon the neck of kingdoms, determined to be crowned Emperor. To give pageantry and lustre to the occasion, he compelled the Pope of Rome to be present. In the act of coronation, the emperor refused to receive the crown from the Pope; his proud spirit told him he had won it himself: he placed it upon his own brow, thus declaring to the spectators and the civilised world the fact that he was indebted to himself only for imperial power. There is nothing of this spirit in heaven; they all cast their crowns at the feet of Christ, and say, "Thine is the kingdom, the power and the glory."


Jesus, Messiah, the Lamb that was slain, the King on the throne, Creator of the universe, Head of all things, is He who is worthy to receive the glory! And why?

I. BECAUSE OF HIS PERSON. As having in Himself all the perfections of the Creator and of the creature; as very God and very man; the Word made flesh — He is "worthy to receive glory." Godhead and manhood, united in one wondrous person, make Him infinitely glorious.

II. BECAUSE OF HIS WORK. The excellency of His propitiation is infinite. It is —

1. Excellent in itself.

2. In its revelation of Divine wisdom.

3. In its manifestation of Divine love.

4. In its reconciliation of grace with righteousness.

5. In its everlasting results. Because of such a work it is said, "Thou art worthy to receive glory."

III. BECAUSE OF HIS LIFE ON EARTH. His whole earthly life was marvellous. There has been nothing like it, neither shall be. It was absolute perfection in every part: the perfection of a human life.


V. BECAUSE OF WHAT HE IS NOW IN HEAVEN. He has triumphed over His enemies; He has abolished death; He has emptied the grave; He has risen; He has ascended on high; He ever lives to intercede; He is the head of principalities and powers; He sits on the right hand of the throne of the Majesty in the heavens.


1. Let us appreciate His excellency.

2. Let us thoroughly trust and love Him.

3. Let us make use of His fulness.

4. Let us bow before Him.

5. Let us sing the song of praise.

(H. Bonar, D. D.)




1. These works should lead us to the knowledge and contemplation of their great and glorious Author.

2. We should glorify God in His works, by improving them to awaken in our souls pious affections to Him.

3. The works of God should invite us to Him in the humble exercises of devotion.

4. We are to glorify God for our own existence.

5. If creation deserves our praise, redemption deserves it still more, for this is our hope.

(J. Lathrop, D. D.)

After the battle of Agincourt it is said of Henry V. that, desiring to acknowledge the Divine interposition, he ordered the chaplain to read a Psalm of David, and, when he came to these words, "Not unto us — not unto us, O Lord! but unto Thy name give glory and praise," the king dismounted, his officers dismounted — the cavalry all dismounted, great hosts of officers and men fell on their faces in reverence to their Great Deliverer. When we contemplate what great victories we have attained over sin, through Christ, how fitting to fall before God in thanksgiving and praise, crying, "Not unto us, but unto Thy name be the praise."

(A. J. Gordon, D. D.)

For Thy pleasure they are and were created
I. REMEMBER WHAT IS INVOLVED IN THE NOTION OF "CREATION." It is not the bringing order out of disorder, beauty out of shapelessness and confusion. To create is to make out of nothing. But the truth that God created out of nothing, whilst it exalts immeasurably our conception of His Majesty, makes the question yet more urgent: "Why did He create?" We reply, that it seems to follow from the very nature of God, that He should create. God we believe to be all Good, the Fountain of Love, yea, Love itself. Must not a Being thus gracious, and thus in Himself an inexhaustible source of happiness, desire to communicate of His fulness unto others? Must not He, who is both wise and beneficent, desire to dispense wisdom? Must not He who has all power, if He be liberal, seek to give power? Throned in the light inaccessible, alone, and all-sufficient, He dwells in the plenitude of His own glory, lacking nothing, dependent upon none — a universe to Himself, to Himself all in all. Myriads of angels growing up around Him would add nought to His happiness. And not therefore for any selfish ends (as we term them) did God become a Creator. And yet was it for Himself? Yea, for Himself, we read throughout Scripture, God made the worlds. "Of Him are all things, and for Him are all things," writes the apostle. Even so. God's nature urged Him, nay, if we may dare so speak, compelled Him to create. Abounding in love, His love would not let Him dwell alone. The air and the water, the very dust of the ground teem, you know, with living things. Life meets us everywhere. We can detect no end answered by millions of creatures which swarm around us. It may be they do answer no end. But the love of God constrains Him to create, ay, if it be but to give to the tiny animalculae in the drop of water a moment's taste of the pleasure of existence. And thus we seem to apprehend, in a measure at any rate, why God is to be rejoiced in as a Creator; ay, why the heavenly inhabitants should praise Him as having created all things for His pleasure. Creation is the most overwhelming demonstration that "God is Love"; creation is the "Ocean of Divine love," overflowing its banks, and pouring itself forth beyond all bounds.

II. HAS THE ACT OF CREATION BEEN, ON THE WHOLE, PRODUCTIVE OF MORE HAPPINESS OR MISERY? What if, where God's love is manifested, God's justice must also be revealed; is this a reason why His love should be restrained? Nay; we still find in that love the cause of the authorship of our being; we recognise in that love the source of creation, though love could not have free course without giving scope for vengeance also; and we marvel not that the eternal dwellers should unweariedly say, "Worthy art Thou to receive glory," etc.

(Bp. Woodford.).

Ages, Beasts, Beings, Creatures, Forever, Glory, Honor, Honour, Sat, Seat, Seated, Sits, Sitteth, Sitting, Thanks, Thanksgiving, Throne, Whenever
1. John sees the throne of God in heaven.
4. The twenty-four elders.
6. The four beasts full of eyes before and behind.
10. The elders lay down their crowns, and worship him who sat on the throne.

Dictionary of Bible Themes
Revelation 4:9

     8676   thanksgiving

Revelation 4:1-11

     1090   God, majesty of

Revelation 4:6-11

     1454   theophany
     4627   creatures

Revelation 4:8-9

     8623   worship, of God

Revelation 4:8-11

     8444   honouring God
     8632   adoration

Revelation 4:9-10

     1080   God, living
     9105   last things

Revelation 4:9-11

     5878   honour
     8626   worship, places

Thou Art Worthy
Eversley, 1869. Chester Cathedral, 1870. Trinity Sunday. Revelation iv. 11. "Thou art worthy, O Lord, to receive glory and honour and power: for Thou hast created all things, and for Thy pleasure they are and were created." I am going to speak to you on a deep matter, the deepest and most important of all matters, and yet I hope to speak simply. I shall say nothing which you cannot understand, if you will attend. I shall say nothing, indeed, which you could not find out for yourselves,
Charles Kingsley—All Saints' Day and Other Sermons

The Sea of Glass
(Trinity Sunday.) REVELATION iv. 9, 10, 11. And when those beasts give glory, and honour, and thanks to him that sat on the throne, who liveth for ever and ever, the four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are and were created. The Church bids us read
Charles Kingsley—The Good News of God

The Open Door.
(Trinity Sunday.) REV. iv. 1. "A door was opened in Heaven." When Dante had written his immortal poems on Hell and Purgatory, the people of Italy used to shrink back from him with awe, and whisper, "see the man who has looked upon Hell." To-day we can in fancy look on the face of the beloved Apostle, who saw Heaven opened, and the things which shall be hereafter. We have summed up the great story of the Gospel, and have trodden the path of salvation from Bethlehem to Calvary. We have seen Jesus,
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

The Preface.
Courteous Reader,--It floweth more from that observance--not to say honour--which is due to the laws of custom, than from any other motive, that the stationers hold it expedient to salute thee at thy entry into this book, by any commendatory epistle, having sufficient experience, that books are oft inquired after, and rated according to the respect men generally have of the author, rather than from the matter contained therein, especially if the book be divine or serious; upon which ground this treatise
Hugh Binning—The Works of the Rev. Hugh Binning

More than Heaven
"A throne was set in Heaven, and One sat on the throne."--Rev. iv. 2. C. P. C. tr., Emma Frances Bevan, 1899 Jesus, Lord, in Whom the Father Tells His heart to me-- Jesus, God Who made the Heavens, Made the earth to be-- Jesus, Lamb of God once offered For the guilt of men, In the Heavens interceding Till Thou come again-- Jesus, once by God abandoned, Smitten, cursed for me, Sentenced at the throne of judgment, Dying on the tree-- Jesus, risen and ascended, On the Father's throne, All the Heaven
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

Twelfth Day. The Thrice Holy One.
I saw the Lord sitting on a throne, high and lifted up. Above Him stood the seraphim. And one cried to another, and said, Holy, holy, holy is the Lord of hosts: the whole earth is full of His glory.'--Isa. vi. 1-3. 'And the four living creatures, they have no rest day and night, saying, Holy, holy, holy is the Lord God, the Almighty, which was, and which is, and which is to come.'--Rev. iv. 8. It is not only on earth, but in heaven too, that the Holiness of God is His chief and most glorious
Andrew Murray—Holy in Christ

Imagination in Prayer
"Lord, teach us to pray."--Luke xi. i. "Full of eyes."--Rev. iv. 8. I NEVER see, or hear, or speak, or write the word "imagination" without being arrested and recalled to what Pascal and Butler and Edwards have all said, with such power and with such passion, on the subject of imagination. Pascal--himself all compact of imagination as he is--Pascal sets forth again and again a tremendous indictment against the "deceits" and "deceptions" of the imagination. Butler also, in few but always weighty words,
Alexander Whyte—Lord Teach Us To Pray

His Holy Covenant
"To remember His Holy Covenant; to grant unto us that we, being delivered out of the hands of our enemies, should serve Him without fear, in holiness and righteousness before Him, all our days."-LUKE i. 68-75. WHEN Zacharias was filled with the Holy Spirit and prophesied, he spoke of God's visiting and redeeming His people, as a remembering of His Holy Covenant. He speaks of what the blessings of that Covenant would be, not in words that had been used before, but in what is manifestly a Divine revelation
Andrew Murray—The Two Covenants

The Trisagion Wrongly Explained by Arians. Its True Significance.
And how do the impious men venture to speak folly, as they ought not, being men and unable to find out how to describe even what is on the earth? But why do I say what is on the earth?' Let them tell us their own nature, if they can discover how to investigate their own nature? Rash they are indeed, and self-willed, not trembling to form opinions of things which angels desire to look into (1 Pet. i. 12), who are so far above them, both in nature and in rank. For what is nearer [God] than the Cherubim
Athanasius—Select Works and Letters or Athanasius

Relation v. Observations on Certain Points of Spirituality.
1. "What is it that distresses thee, little sinner? Am I not thy God? Dost thou not see how ill I am treated here? If thou lovest Me, why art thou not sorry for Me? Daughter, light is very different from darkness. I am faithful; no one will be lost without knowing it. He must be deceiving himself who relies on spiritual sweetnesses; the true safety lies in the witness of a good conscience. [1] But let no one think that of himself he can abide in the light, any more than he can hinder the natural
Teresa of Avila—The Life of St. Teresa of Jesus

Some General Uses.
Before we come to speak of some particular cases of deadness, wherein believers are to make use of Christ as the Life, we shall first propose some useful consequences and deductions from what hath been spoken of this life; and, I. The faith of those things, which have been mentioned, would be of great use and advantage to believers; and therefore they should study to have the faith of this truth fixed on their hearts, and a deep impression thereof on their spirits, to the end, that, 1. Be their case
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The First
refers to Genesis ii., the promise being, "I will give to eat of the tree of life, which is in the midst of the paradise of God" (Rev. ii. 7). God begins from Himself. The Apocalypse related not only to Israel, but to the earth; and the first promise goes back to Eden and to the "tree of life." The way to that tree was lost: but was "kept" (or preserved) by the cherubim (Gen. iii. 24). These cherubim next appear in connection with the way to the Living One, in the Tabernacle, and are thus linked
E.W. Bullinger—Commentary on Revelation

How Subjects and Prelates are to be Admonished.
(Admonition 5.) Differently to be admonished are subjects and prelates: the former that subjection crush them not, the latter that superior place elate them not: the former that they fail not to fulfil what is commanded them, the latter that they command not more to be fulfilled than is just: the former that they submit humbly, the latter that they preside temperately. For this, which may be understood also figuratively, is said to the former, Children, obey your parents in the Lord: but to
Leo the Great—Writings of Leo the Great

The Life of Mr. Hugh Binning.
There being a great demand for the several books that are printed under Mr. Binning's name, it was judged proper to undertake a new and correct impression of them in one volume. This being done, the publishers were much concerned to have the life of such an useful and eminent minister of Christ written, in justice to his memory, and his great services in the work of the gospel, that it might go along with this impression. We living now at so great distance from the time wherein he made a figure in
Hugh Binning—The Works of the Rev. Hugh Binning

Of Deeper Matters, and God's Hidden Judgments which are not to be Inquired Into
"My Son, beware thou dispute not of high matters and of the hidden judgments of God; why this man is thus left, and that man is taken into so great favour; why also this man is so greatly afflicted, and that so highly exalted. These things pass all man's power of judging, neither may any reasoning or disputation have power to search out the divine judgments. When therefore the enemy suggesteth these things to thee, or when any curious people ask such questions, answer with that word of the Prophet,
Thomas A Kempis—Imitation of Christ

The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This
Thomas Watson—A Body of Divinity

A Book for Boys and Girls Or, Temporal Things Spritualized.
by John Bunyan, Licensed and entered according to order. London: Printed for, and sold by, R. Tookey, at his Printing House in St. Christopher's Court, in Threadneedle Street, behind the Royal Exchange, 1701. Advertisement by the Editor. Some degree of mystery hangs over these Divine Emblems for children, and many years' diligent researches have not enabled me completely to solve it. That they were written by Bunyan, there cannot be the slightest doubt. 'Manner and matter, too, are all his own.'[1]
John Bunyan—The Works of John Bunyan Volumes 1-3

The Christian's God
Scripture References: Genesis 1:1; 17:1; Exodus 34:6,7; 20:3-7; Deuteronomy 32:4; 33:27; Isaiah 40:28; 45:21; Psalm 90:2; 145:17; 139:1-12; John 1:1-5; 1:18; 4:23,24; 14:6-11; Matthew 28:19,20; Revelation 4:11; 22:13. WHO IS GOD? How Shall We Think of God?--"Upon the conception that is entertained of God will depend the nature and quality of the religion of any soul or race; and in accordance with the view that is held of God, His nature, His character and His relation to other beings, the spirit
Henry T. Sell—Studies in the Life of the Christian

Of the Incapacity of an Unregenerate Person for Relishing the Enjoyments of the Heavenly World.
John iii. 3. John iii. 3. --Except a man be born again, he can not see the kingdom of God. IN order to demonstrate the necessity of regeneration, of which I would fain convince not only your understandings, but your consciences, I am now proving to you, that without it, it is impossible to enter into the kingdom of God; and how weighty a consideration that is I am afterwards to represent. That it is thus impossible, the words in the text do indeed sufficiently prove: but for the further illustration
Philip Doddridge—Practical Discourses on Regeneration

Paul a Pattern of Prayer
TEXT: "If ye shall ask anything in my name I will do it."--John 14:14. Jesus testified in no uncertain way concerning prayer, for not alone in this chapter does he speak but in all his messages to his disciples he is seeking to lead them into the place where they may know how to pray. In this fourteenth chapter of John, where he is coming into the shadow of the cross and is speaking to his disciples concerning those things which ought to have the greatest weight with them, the heart of his message
J. Wilbur Chapman—And Judas Iscariot

Covenanting Enforced by the Grant of Covenant Signs and Seals.
To declare emphatically that the people of God are a covenant people, various signs were in sovereignty vouchsafed. The lights in the firmament of heaven were appointed to be for signs, affording direction to the mariner, the husbandman, and others. Miracles wrought on memorable occasions, were constituted signs or tokens of God's universal government. The gracious grant of covenant signs was made in order to proclaim the truth of the existence of God's covenant with his people, to urge the performance
John Cunningham—The Ordinance of Covenanting

The Death of the Righteous
'For to me to live is Christ, and to die is gain.' Phil 1:1I. Paul was a great admirer of Christ. He desired to know nothing but Christ, and him crucified. I Cor 2:2. No medicine like the blood of Christ; and in the text, For to me to live is Christ, and to die is gain.' I. For to me to live is Christ. We must understand Paul of a spiritual life. For to me to live is Christ, i.e.' Christ is my life; so Gregory of Nyssa; or thus, my life is made up of Christ. As a wicked man's life is made up of sin,
Thomas Watson—A Body of Divinity

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