Isaac Watts - There is a Land of Pure Delight

There is a land of pure delight
Where saints immortal reign;
Infinite day excludes the night,
And pleasures banish pain.

There everlasting spring abides,
And never-withering flowers:
Death like a narrow sea divides
This heavenly land from ours.

Sweet fields beyond the swelling flood
Stand dressed in living green:
So to the Jews old Canaan stood,
While Jordan rolled between.

But timorous mortals start and shrink
To cross this narrow sea,
And linger shivering on the brink
And fear to launch away.

O could we make our doubts remove,
These gloomy doubts that rise,
And see the Canaan that we love
With unbeclouded eyes,

Could we but climb where Moses stood,
And view the landscape o'er,
Not Jordan's stream, nor Death's cold flood,
Should fright us from the shore.

Michael Wigglesworth - To The Christian Reader

Reader, I am a fool;
And have adventured
To play the fool this once for Christ,
The more his fame to spread.
If this my foolishness
Help thee to be more wise,
I have attained what I seek,
And what I onely prize.

Thou wonderest perhaps,
That I in Print appear,
Who to the Pulpit dwell so nigh,
Yet come so seldome there.
The God of Heaven knows
What grief to me it is,
To be with-held from Serving Christ:
No sorrow like to this.

This is the sorest pain
That I have felt of feel:
Yet have I stood some shocks that might
Make stonger Men to reel.
I find more true delight
In serving of my Lord,
Tan all the good things upon Earth,
Without it, can afford.

And could my strength endure,
That work I count so dear;
Not all the Riches of Peru
Should hire me to forbear;
But I'm a Prisoner,
Under a heavy Chain:
Almighty God's afflicting hand,
Doth me perforce restrain.

Yet some (I know) do judge,
Mine inability,
To come abroad and do Christ's Work,
To be Melancholly;
And that I'm not so weak,
As I my self conceit,
But who, in other things have found
Me so conceited yet?

Or who of all my friends,
That have my tryals seen,
Can tell the time in seven years,
When I have dumpish been?
Some think my voice is strong,
Most times when I do Preach:
But ten days after what I feel
And suffer, few can reach.

My prisoned thoughts break forth,
When open'd is the door,
With greater force and violence,
And strain my voice the more.
But vainly do they tell,
That I am growing stronger,
Who hear me speak in half an hour,
Till I can speak no longer.

Some for, because they see not
My chearfulness to fail,
Nor that I am disconsolate,
Do think I nothing ail.
If they had born my griefs,
Their courage might have fail'd them,
And all the Town (perhaps) have known
(Once and again) what ail'd them.

But why should I complain
That have so good a God,
That doth mine heart with comfort fill,
Ev'n whilst I feel his Rod?
In God I have been strong,
When wearied and worn out;
And joy'd in him, when twenty woes
Assail'd me round about.

Nor speak I this to boast;
But make Apology
For mine own self, and answer those
That fail in Charity.
I am (alas) as frail,
Impatient a Creature,
As most that tread upon the ground,
And have as bad a nature.

Let God be magnify'd,
Whose everlasting strength
Upholds me under sufferings
Of more than ten years length.
Through whose Almighty pow'r
Although I am surrounded
With sorrows more than can be told,
Yet am I not confounded.

For his dear sake have I
This service undertaken,
For I am bound to honour Him,
Who hath not me forsaken.
I am a Debtor too,
Unto the sons of Men;
Whom wanting other means, I would
Advantage with my Pen.

I would, But (ah!) my strength,
When tried, proves so small,
That to the ground without effect,
My wishes often fall.
Weak heads, and hands, and states,
Great things cannot produce:
And therefore I this little Piece
Have publish'd for thine use.

Although the thing be small,
Yet my good will therein,
Is nothing less then if it had
A larger Volumn been.
Accept it then in Love,
And read it for thy good:
There's nothing in't can do thee hurt,
If rightly understood.

The God of Heaven grant
These Lines so well to speed,
That thou the things of thine own peace,
Through them may'st better heed,
And may'st be stirred up
To stand upon thy guard,
That Death and Judgment may not come,
And find thee unprepar'd.

Oh get a part in Christ,
And make the Judge thy Friend:
So shalt thou be assured of
A happy, glorious end.
Thus prayes thy real Friend,
And Servant for Christ's Sake,
Who had he strength would not refuse,
More pains for thee to take.

Richard Baxter - Ministers of Love

The dominion of love in the hearts of Christians, appearing in all the course of their lives, doth much glorify God and their religion.—I mean a common hearty love to all men, and a special love to holy men, according to their various degrees of loveliness. Love is a thing so agreeable to right reason, and to sociable nature, and to the common interest of all mankind, that all men commend it; and they that have it not for others, would have it from others. Who is it that loveth not to be loved? And who is it that loveth not the man that he is convinced loveth him, better than him that hateth him, or regardeth him not? And do you think that the same course, which maketh men hate yourselves, is like to make them love your religion?

Love is the powerful conqueror of the world. By it God conquereth the enmity of man, and reconcileth to himself even malignant sinners; and by it he hath taught us to conquer all the tribulations and persecutions by which the world would separate us from his love; yea, and to be "more than conquerors through Him that loved us," and thereby did kindle in us our reflecting love; (Rom. 8:34-38;) and by it he hath instructed us to go on to conquer both his enemies and our own; yea, to conquer the enmity rather than the enemy, in imitation of himself, who saveth the sinner, and kills the sin; and this is the most noble kind of victory. Every soldier can end a fever or other disease by cutting a man's throat, and ending his life; but it is the work of the physician to kill the disease, and save the man. The scandalous pastor is for curing heresy in the Roman way, by silencing sound preachers, and tormenting and burning the supposed heretics; or at least to trust for the acceptance and success of his labours to the sword. And if that which will restrain men from crossing the pastor, would restrain them from resisting the Spirit of God, and constrain them to the love of holiness, it were well; then the glory of conversion should be more ascribed to the magistrate and soldier than to the preacher.

But the true pastor is armed with a special measure of life, light, and love, that he may be a meet instrument for the regenerating of souls, who by holy life, and light, and love, must be renewed to their Father's image. Every thing naturally generateth its like, which hath a generative power. And it is the love of God which the preacher is to bring all men to that must be saved; this is his office, this is his work, and this must be his study; he doeth little or nothing if he doeth not this.

Souls are not sanctified till they are wrought up to the love of God and holiness; and, therefore, the furniture and arms which Christ hath left us in his word, are all suited to this work of love. We have the love of God himself to preach to them, and the love of a humbled, dying and glorified Redeemer; and all the amiable blessings of heaven and earth to open to them, and all the loving promises and invitations of the gospel: and must not our hearts, our ministry, and our lives, be answerable to all this? Believe it, it must be a preacher whose matter and manner of preaching and living doth show forth a hearty love to God, and love to godliness, and love to all his people's souls, that is the fit instrument to glorify God by convincing and converting sinners.

God can work by what means he will; by a scandalous, domineering, self-seeking preacher; but it is not his ordinary way. Foxes and wolves are not nature's instruments to generate sheep. I never knew much good done to souls by any pastors, but such as preached and lived in the power of love, working by clear convincing light, and both managed by a holy, lively seriousness. You must bring fire, if you would kindle fire. Trust not here to the Cartesian philosophy, that mere motion will turn another element into fire. Speak as loud as you will, and make as great a stir as you will, it will be all in vain to win men's love to God and goodness, till their hearts be touched with his love and amiableness, which usually must be done by the instrumentality of the preacher's love. "Let them hate me, so they do but fear me and obey me," is the saying of such as set up for themselves, (and but foolishly for themselves,) and, like Satan, would rule men to damnation. If love be the sum and fulfilling of the law, love must be the sum and fulfilling of our ministry. But yet by "love" I mean not flattery: parents do love as necessarily as any, and yet must correct; and God himself can love, and yet correct; yea, "he chasteneth every son that he receiveth." (Heb. 12:6, 7.) And his love consisteth with paternal justice, and with hatred of sin, and plain and sharp reproof of sinners: and so must ours; but all, as the various operations of love, as the objects vary.

And what I say of ministers, I say of every Christian in his place. Love is the great and the "new" commandment; that is, the last which Christ would leave, at his departure, to his disciples. O, could we learn of the Lord of love, and Him who calleth himself Love itself, to love our enemies, to bless them that curse us, and to do good to the evil, and pray for them that hurt and persecute us, we should not only prove that we are genuine Christians, the children of our heavenly Father, (Matt. 5:44, 45,) but should heap coals of fire on our enemies' heads, and melt them into compassion and some remorse, if not into a holy love. I tell you, it is the Christian who doth truly love his neighbour as himself; who loveth the godly as his co-heirs of heaven, and loveth the ungodly with a desire to make them truly godly; who loveth a friend as a friend, and an enemy as a man that is capable of holiness and salvation. It is he that liveth, walketh, speaketh, converseth (yea, suffereth, which is the great difficulty) in love, and is, as it were, turned, by the love of God shed abroad upon his heart, into love itself; who doth glorify God in the world, and glorify his religion, and really rebuke the blasphemer that derideth the Spirit in believers, as if it were but a fanatic dream.

And it is he that by tyranny, cruelty, contempt of others, and needless proud singularities and separations, magisterially condemning and vilifying all that walk not in his fashion, and pray not in his fashion, and are not of his opinion, where it is like enough he is himself mistaken, that is the scandalous Christian; who doeth as much against God, and religion, and the church, and men's souls, as he doeth against love. And though it be Satan's way, as an angel of light, and his ministers' way, as ministers of righteousness, to destroy Christ's interest by dividing it, and separate things which God will have conjoined, and so to pretend the love of truth, the love of order, or the love of godliness or discipline, against the love of souls, and to use even the name of love itself against love, to justify all their cruelties, or censures, and alienations; yet God will keep up that sacred fire in the hearts of the sound Christians which shall live and conquer these temptations, and they will understand and regard the warning of the Holy Ghost: "I beseech you, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them," in their sinful, dividing, offensive ways. "For they that are such serve not our Lord Jesus Christ," though they may confidently think they do, "but their own belly," or carnal interests, though perhaps they will not see it in themselves; "and by good words and fair," or by "flattering speeches, deceive the hearts of the simple." (Rom. 16:17, 18.) The word is twn akakwn, hominum minime malorum, "no bad men," or "harmless, well-meaning men;" who, in case it be not to mortal errors, perhaps may be in the main sincere, and may be saved when their stubble is burnt; but whether sincere or not, they are scandals in the world, and great dishonourers of God, and serve Satan, when they little think so, in all that they do contrary to that universal love by which God must be glorified, and sinners overcome.

Isaac Watts - There is a Land of Pure Delight

There is a land of pure delight

Where saints immortal reign;
Infinite day excludes the night,
And pleasures banish pain.

There everlasting spring abides,
And never-withering flowers:
Death like a narrow sea divides
This heavenly land from ours.

Sweet fields beyond the swelling flood
Stand dressed in living green:
So to the Jews old Canaan stood,
While Jordan rolled between.

But timorous mortals start and shrink
To cross this narrow sea,
And linger shivering on the brink
And fear to launch away.

O could we make our doubts remove,
These gloomy doubts that rise,
And see the Canaan that we love
With unbeclouded eyes,

Could we but climb where Moses stood,
And view the landscape o'er,
Not Jordan's stream, nor Death's cold flood,
Should fright us from the shore.

John Newton - On Dreaming

1 When slumber seals our weary eyes,
The busy fancy wakeful keeps;
The scenes which then before us rise,
Prove something in us never sleeps.

2 As in another world we seem,
A new creation of our own,
All appears real, though a dream,
And all familiar, though unknown.

3 Sometimes the mind beholds again
The past day's business in review,
Resumes the pleasure or the pain;
And sometimes all we meet is new.

4 What schemes we form, what pains we take!
We fight, we run, we fly, we fall;
But all is ended when we wake,
We scarcely then a trace recall.

5 But though our dreams are often wild,
Like clouds before the driving storm;
Yet some important may be styl'd,
Sent to admonish or inform.

6 What mighty agents have access,
What friends from heav'n, or foes from hell,
Our minds to comfort or distress,
When we are sleeping, who can tell?

7 One thing, at least, and 'tis enough,
We learn from this surprising fact;
Our dreams afford sufficient proof,
The soul, without the flesh, can act.

8 This life, which mortals so esteem,
That many choose it for their all,
They will confess, was but a dream,***
When 'waken'd by death's awful call.

***Isaiah 29:8

Robert M. M'Cheyne - Apostasy

4 For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit,
5 and have tasted the goodness of the word of God and the powers of the age to come,
6 and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt.
7 For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God.
8 But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned. - Hebrews 6:4-8


There can be no doubt, dear friends that this is one of the most difficult passages in the Word of God. It has a depth in which an elephant may swim. Many have stumbled over it to their own destruction. Pray unfeignedly that we may be kept from erring in speaking from it.

There are two principle interpretations of these words which I would consider.

There are some divines who believe professors are here spoken of. 
They who, live the foolish virgins, have lamps and a wick, but no oil in their vessels. They who come a far way to Christ, but who do not come altogether.

I would humbly offer you three reasons why I think that this is not the right interpretation of these words.

First, it is said, they are enlightened, that they have tasted of the heavenly gift; that is, Christ, and the powers of the world to come. Now it appears to me that this is the mark of a true believer; a true believer has no more than this.

But I have a second objection. I do not believe that mere professors falling away cannot be renewed by repentance. You remember Simon Magus: he fell away in shameful apostasy, but what did the apostle Peter say to him? 'Repent, therefore, of this thy wickedness, and pray God, if perhaps the thought of thy heart may be forgiven thee' (Acts 8:22). The same thing is true of Manasseh, there is little doubt but that he was a professor. He was brought up under the care of his godly father Hezekiah, but he fell away into shameful apostasy, and set up a carved image in the holiest of all, and made his children pass through the fire to Moloch. Yet he was brought to repentance.

But I have a third objection. It is said. 'It is impossible for those who were once enlightened and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance.' That is, it is impossible to bring them back to saving repentance. Now this shows that they were there before. For these three reasons I feel obliged to give up this interpretation.

I will now give you the second interpretation which divines put upon these words. It is that Paul is supposing a case, a case that will never happen.

Suppose 'they who were once enlightened', etc., I believe, dear friends, for the sake of warning sluggish Hebrews, and for the sake of warning you, Paul wrote these dreadful words.

Let us now go over the description here given of a true believer.

They are enlightened. The first thing that the Holy Spirit does when he is converting a soul is to give light: 'Ye were sometimes darkness, but now are ye light in the Lord' (Ephesians 5:8). He pours a flood of light into the unconverted soul, so that it sees itself. The first thing that the Holy Spirit does, is to give knowledge to let us see things as they are - heaven as it is - hell as it is. This light, brethren, too, is sanctifying light. 'Beholding as in a glass the glory of the Lord, we are changed into the same image, from glory to glory' (2 Corinthians 3:18). And this is saving light: 'For this is life eternal, to know thee, the only true God, and Jesus Christ whom thou hast sent' (John 17:3). You remember when Paul was converted, there were scales that fell from his eyes, and he was enabled to see (Acts 9:18). Now this is just intended to show us what conversion is - it is as scales falling the eyes - it is the giving of sight to the blind. 
I would now put this question to you, Have you been enlightened? Can you say with the blind man, 'Once I was blind but now I see' (John 9:25)? Have you seen the wonder of this plan of salvation of Christ? On the answer of that question rests your conversion. Sometimes when a child has been awakened in a family, and begins to pray, they often ask, What fancy is this? Dear fiends, it is no fancy. Such a one now sees that there is a hell - there is a heaven - that conversion is something real. It is no mere fancy that a man may take up at pleasure. It is divine. Would to God that ye all knew it, for then ye would see that it is no fancy.

I come now to the second part of the description: 'And have tasted of the heavenly gift', The heavenly gift is the gift of God. Is the same that is spoken of in John 1:14; 'The Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.' Paul calls it the 'unspeakable gift' - 'Thanks be to God for his unspeakable gift.' (2 Corinthians 9:15). In these words it is called the 'heavenly gift'. I suppose it is called the heavenly gift in allusion to the manna that came down from heaven. And that to taste of the heavenly gift, I think, means to have a real experience of Christ. Those who would interpret the words as referring to professors, say that it means 'slightly to taste'; but this is not the meaning of these words: they mean to have a real experience of Christ. It is said in the Hebrews 2:9: 'He tasted death for every man.' Again, in the Psalm 34:8" 'O taste and see that the LORD is good.' That is to have a real experience of God's goodness. Have you then tasted of the heavenly gift? You know he would have been foolish Israelite, who gathered in manna in the morning and ground it and made it into cakes, but ho never tasted of it . 

They are 'made partakers of the Holy Ghost.' When a soul tastes the heavenly gift, then it is made a partaker of the Holy Ghost. And observe the word 'partakers.' It means sharers alike - sharers with all that are believers. And not only so, but ye are partakers also with Christ; for the Holy Ghost that dwells in Christ dwells in the believer. And you are partakers with God: 'For if sons then heirs, heirs of God, and joint heirs with Jesus Christ' (Romans 8:17). Do you, O believer, feel anything of this? You that hate believers know nothing of this. And remember, brethren, you that are not receivers of the Holy Ghost, are none of his. You may have the name! You may have the shell! You may have the outward form! But you know him not. 

But again, 'they have tasted the good word of God.' I believe this just means the Word of God - the Word which God has given us. It is what is spoken of in Isaiah 52:7: 'How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace...' It is the same word as spoken of in Isaiah 50:4: 'The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary.' It is the same the angels spoke of when they appeared to the shepherds of Bethlehem, 'Fear not; for behold I bring you good tidings of great joy which shall be to all people. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord' (Luke 2:10-11). This is the word of God: and to taste the word of God is to relish it - to relish it as you do your necessary food. How many taste it not! How many look around to the clock, and say, When will it be done? Ah! You have not tasted the good Word of God; and why is this? It is because you know not Christ - it is because you are on the way to hell. 

They live under 'the power of the world to come'. The unconverted live under the power of this world - under the power of money - under the power of fame. Unconverted men live under the power of these things; but converted souls live under the power of the world to come: their anchor is within the veil. How is it with you? Do you live in the sight of an eternal heaven or an eternal hell? My dear brethren, there is a world to come. There is a world to come, whether you believe it or not. There is but a step between you and it. Many do not believe that there is a world to come. You that are Sabbath breakers, you do not believe there is a world to come. You that sell what makes the drunkard drunken, you do not believe there is a world to come. You do not believe there is a hell, else you could not live as you do. 
Now, dear friends I have but a moment to apply this to those whom Paul applied it to. And I would just state it simply to you, that I do not believe it is possible for a child of God to fall away and perish. They may fall, but they an never fall finally. They may fall as David did - They may fall as Abraham did - They may fall as Peter did, but they can never perish; for the faithfulness of God stands against it; the faithfulness of the Son stands against it - 'Lo, these are they which thou hast given me, and I have kept them and none of them is lost' (John 17:12); and the faithfulness of the Holy Spirit stands against it. Some then will ask: What is the use of these fearful words? They are to keep you from drawing back. Take an illustration: I believe that the angels can never fall, according to the passage in 1 Timothy 5:21; but they might look over the golden battlements of heaven to that place of torment, and say, 'If we had sinned, that would have been our portion.' Amen

A. W. Pink - The Threefold Marvel

"For this is what the high and lofty One says—He who lives forever, whose name is holy: I live in a high and holy place—but also with him who is of a contrite and humble spirit." Isaiah 57:15

It will at once be obvious to a spiritual mind that no human pen, however gifted, could begin to do justice to such a verse as this; rather he is likely to detract from its sublimity and depreciate its grandeur in the estimation of the reader. It is one of those outstanding declarations of Holy Writ which is stamped so unmistakably with the autograph of its Divine Author. The mind of the creature could not have invented it, for the thoughts of a fallen being would never soar to such heights, conceive of such an ineffable Object as is here presented to our view, nor have imagined such an amazing act on His part as here predicated of Him. As a whole, it exhibits a threefold marvel and miracle.

FIRST, a marvel and miracle of Divine condescension, namely, that of the Highest and the lowest meeting together. Our estimation of the stupendous and amazing nature of this marvel, will be proportioned by our concept of the greatness and majesty of the Lord God. Alas, that in our day, the true nature of God is so little perceived, even by the majority of those who profess to be His people. So little does the modern pulpit set forth the perfections of Deity; yes, so wretchedly is He caricatured, that He has good reason to say of those in the churches, "You thought that I was altogether like you!" (Psalm 50:21). God is portrayed as feeble, fickle, compromising; unable to accomplish His purpose; swayed by the events of time; and indifferent to sin. It is not, too much to say, that the God of Scripture is "THE UNKNOWN GOD" (Acts 17:23) of modern Christendom! The "god" of the "churches" possesses scarcely any of the attributes of the living God—but is instead, a disgusting figment of their own perverted imagination and corrupt sentiments!

"Who has measured the waters in the hollow of his hand, or with the breadth of his hand marked off the heavens? Who has held the dust of the earth in a basket, or weighed the mountains on the scales and the hills in a balance? Who has understood the mind of the LORD, or instructed him as his counselor? Whom did the LORD consult to enlighten him, and who taught him the right way? Who was it that taught him knowledge or showed him the path of understanding? Surely the nations are like a drop in a bucket; they are regarded as dust on the scales; he weighs the islands as though they were fine dust. Lebanon is not sufficient for altar fires, nor its animals enough for burnt offerings. Before him all the nations are as nothing; they are regarded by him as worthless and less than nothing. To whom, then, will you compare God? What image will you compare him to?" Isaiah 40:12-18

Pause, my reader, carefully ponder those words; and then ask yourself, "Is there not a real and pressing need for me to revise, yes, radically alter my concept of this mighty and majestic Being?" "This is what the LORD says—Israel's King and Redeemer, the LORD Almighty: I am the first and I am the last; apart from me there is no God" (Isaiah 44:6).

The God of Scripture is "the blessed and only Ruler, the King of kings and Lord of lords, who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever! Amen." (1 Timothy 6:15-16). If that were more clearly grasped by our minds, and if it more powerfully influenced our hearts—we would stand in awe of such a One, and in astonishment, exclaim with one of old, "But will God indeed dwell on the earth?" (1 Kings 8:27). Such was the wondering exclamation of Solomon upon the completion of the temple—probably the most remarkable and imposing building ever erected by man on this earth—the placing of all its sacred vessels in their proper places, and the dedication of the whole. For Jehovah to take up His abode therein, seemed to him a thing incredible, impossible. Considering His immensity, he went on to say, "Behold, the heaven and heaven of heavens cannot contain you; how much less this house that I have built?" (1 Kings 8:27).

The One whom the heavens are incapable of containing cannot be circumscribed in place nor held by space, being infinite and omnipresent. The Heaven is His throne and the earth is His "footstool"—shall then the King of glory occupy that for His seat! Can such an One take up His abode in a human heart? Surely such a thing is far beyond the widest stretch of imagination. What! That He "who humbles himself—to so much as behold the things that are in heaven" (Psalm 113:6) should deign to tabernacle in a worm of the earth is utterly beyond comprehension! That He who is infinite should make His home in one that is finite—had never been thought of by mortal mind. That He who "inhabits eternity" (Isaiah 57:15) should indwell a creature of time, what is it but indeed a marvel and miracle of condescension—one which should bow us before Him in overwhelming wonderment and worship.

Yet Jehovah is not only the high and lofty One that inhabits eternity—but "whose name is Holy" (Isaiah 57:15). His very nature is ineffably pure. To His immaculate eyes, the heavens themselves are unclean (Job 15:15), "the stars are not pure in his sight" (Job 25:5). "You are of purer eyes than to behold evil, and cannot look on iniquity" (Hab. 1:13). If—then, it is an incredible thing for the great God to dwell on the earth, if it would be an incomprehensible thing for Him to tabernacle in a finite creature of time—even if that creature were himself sinless—what shall it be for One who is infinitely Holy to dwell within one that is fallen, corrupt, and vile? That is indeed a marvel and miracle of grace—appreciated only in proportion as we apprehend Who He is—and what we are!

We read that "the wolf will live with the lamb, and the leopard will lie down with the goat. The calf, the young lion, and the fatling will be together" (Isaiah 11:6), and that is a miracle of nature; but for the Holy One to indwell a sinner is a miracle of miracles, the transcendent marvel of grace!

Yes, it is not only a marvel of condescension that the infinite God should indwell a finite creature--but SECONDLY, it is also a miracle of Divine mercy that the ineffably Holy One should take up His abode in the heart of a fallen and sinful creature. Were it not that the Word of Truth clearly and repeatedly taught this—we had not dared to affirm it, nor even imagine such a wonder for ourselves. "Though the Lord is exalted, He takes note of the humble" (Psalm 138:6). O that our hearts were duly affected by His peerless graciousness. If they were, we would exclaim with the Psalmist, "Who is like the Lord our God— the One enthroned on high, who stoops down to look on the heavens and the earth? He raises the poor from the dust and lifts the needy from the garbage pile in order to seat them with nobles— with the nobles of His people!" (Psalm 113:5-8). The high and lofty One who inhabits eternity, whose name is Holy—yet "the God of all grace" (1 Peter 5:10).

"I live in a high and holy place—but also with him who is of a contrite and humble spirit" (Isaiah 57:15).

That exhibits to us, THIRD, a marvel and miracle of Divine power. By nature, there are none of "a contrite and humble spirit." So far from it, all the fallen children of Adam are in love with sin and self! The world over—the unregenerate are intractable, impenitent, proud, and self-willed. It is only by the supernatural operations of Divine power—that the wild are tamed, the stout-hearted made contrite, and the haughty become lowly.

Above, we have said that the great God takes up His abode in a worm of the earth—yet it is not one considered as a "worm of the earth" that He does so. No, rather is it as one upon whom the Lord had set His heart from before the foundation of the world, as one redeemed by Christ and cleansed by His precious blood, as one who has been renewed by the Holy Spirit, as one who has thrown down the weapons of his warfare and surrendered to the claims of God, as one who has been made a new creature by the might of Omnipotence. Wonder and adore at this threefold marvel and miracle!