I was glad when they said to me, “Let us go to the house of the Lord.

Hymn XXV.
Hannah; or the throne of grace. I. Samuel i. 18.
John Newton (1725–1807)

When Hannah press’d with grief,
 Pour’d forth her soul in pray’r;
   She quickly found relief,
      And left her burden there:
Like her, in ev’ry trying case,
Let us approach the throne of grace.

   When she began to pray,
      Her heart was pain’d and sad;
   But ere she went away,
      Was comforted and glad:
In trouble, what a resting place,
Have they who know the throne of grace!

   Tho’ men and devils rage,
      And threaten to devour;
   The saints, from age to age,
      Are safe from all their pow’r:
Fresh strength they gain to run their race,
By waiting at the throne of grace.

   Eli her case mistook,
      How was her spirit mov’d
   By his unkind rebuke?
      But God her cause approv’d.
We need not fear a creature’s face,
While welcome at a throne of grace.

   She was not fill’d with wine,
      As Eli rashly thought;
   But with a faith divine,
      And found the help she sought:
Tho’ men despise and call us base,
Still let us ply the throne of grace.

   Men have not pow’r or skill,
      With troubled souls to bear;
   Tho’ they express good–will,
      Poor comforters they are:
But swelling sorrows sink apace,
When we approach the throne of grace.

   Numbers before have try’d,
      And found the promise true;
   Nor one been yet deny’d,
      Then why should I or you?
Let us by faith their footsteps trace,
And hasten to the throne of grace.

   As fogs obscure the light,
      And taint the morning air;
   But soon are put to flight,
      If the bright sun appear;
Thus Jesus will our troubles chase,
By shining from the throne of grace.

—from Olney Hymns. Book I: On select Passages of Scripture.

John 7:25–36

Christ’s Origins from the Father

So some of the people of Jerusalem were saying, “Is this not the man whom they are seeking to kill? 26 Look, He is speaking publicly, and they are saying nothing to Him. The rulers do not really know that this is the Christ, do they? 27 However, we know where this man is from; but whenever the Christ may come, no one knows where He is from.” 28 Then Jesus cried out in the temple, teaching and saying, “You both know Me and know where I am from; and I have not come of Myself, but He who sent Me is true, whom you do not know. 29 I know Him, because I am from Him, and He sent Me.” 30 So they were seeking to seize Him; and no man laid his hand on Him, because His hour had not yet come. 31 But many of the crowd believed in Him; and they were saying, “When the Christ comes, He will not perform more signs than those which this man has, will He?”

Christ’s Departure to the Father

We see in these verses, the obstinate blindness of the unbelieving Jews. We find them defending their denial of our Lord’s Messiahship, by saying, “But we know this man whence He is: but when Christ cometh no man knoweth whence he is.” And yet in both these assertions they were wrong!
   They were wrong in saying that they “knew whence our Lord came.” They meant no doubt to say that He was born at Nazareth, and belonged to Nazareth, and was therefore a Galilean. Yet the fact was, that our Lord was born at Bethlehem, that He belonged legally to the tribe of Judah, and that His mother and Joseph were of the house and lineage of David. It is incredible to suppose that the Jews could not have found this out, if they had honestly searched and inquired. It is notorious that pedigrees, genealogies, and family histories were most carefully kept by the Jewish nation. Their ignorance was without excuse.
   They were wrong again in saying, “that no man was to know whence Christ came.” There was a well-known prophecy, with which their whole nation was familiar, that Christ was to come out of the town of Bethlehem. (Micah v. 2; Matt. ii. 5; John vii 42.) It is absurd to suppose that they had forgotten this prophecy. But apparently they found it inconvenient to remember it on this occasion. Men’s memories are often sadly dependent on their wills.
   The Apostle Peter, in a certain place, speaks of some as “willingly ignorant.” (2 Pet. iii. 5.) He had good reason to use the expression. It is a sore spiritual disease, and one most painfully common among men. There are thousands in the present day just as blind in their way as the Jews. They shut their eyes against the plainest facts and doctrines of Christianity. They pretend to say that they do not understand, and cannot therefore believe the things that we press on their attention, as needful to salvation. But, alas! in nineteen cases out of twenty it is a wilful ignorance. They do not believe what they do not like to believe. They will neither read, nor listen, nor search, nor think, nor inquire, honestly after truth. Can any one wonder if such people are ignorant? Faithful and true is that old proverb,—“There are none so blind as those who will not see.”
   We see, for another thing, in these verses, the overruling hand of God over all His enemies. We find that the unbelieving Jews “Sought to take our Lord: but no man laid hands on Him, because his hour was not yet come.” They had the will to hurt him, but by an invisible restraint from above, they had not the power.
   There is a mine of deep truth in the words before us, which deserves close attention. They show us plainly that all our Lord’s sufferings were undergone voluntarily, and of His own free will. He did not go to the cross because He could not help it. He did not die because He could not prevent His death. Neither Jew nor Gentile, Pharisee nor Sadducee, Annas nor Caiaphas, Herod nor Pontius Pilate, could have injured our Lord, except power had been given them from above. All that they did was done under control, and by permission. The crucifixion was part of the eternal counsels of the Trinity. The passion of our Lord could not begin until the very hour which God had appointed. This is a great mystery. But it is a truth.
   The servants of Christ in every age should treasure up the doctrine before us, and remember it in time of need. It is “full of sweet, pleasant, and unspeakable comfort to godly persons.” Let such never forget that they live in a world where God overrules all times and events, and where nothing can happen but by God’s permission. The very hairs of their heads are all numbered. Sorrow and sickness, and poverty, and persecution, can never touch them, unless God sees fit. They may boldly say to every cross,—“You could have no power against me, except it were given thee from above.” Then let them work on confidently. They are immortal, till their work is done. Let them suffer patiently, if needs be that they suffer. Their “times are in God’s hand.” (Psl. xxxi. 15.) That hand guides and governs all things here below, and makes no mistakes.
   We see lastly, in these verses, the miserable end to which unbelievers may one day come. We find our Lord saying to His enemies,—“Ye shall seek me, and shall not find me; and where I am thither ye cannot come.”
   We can hardly doubt that these words were meant to have a prophetical sense. Whether our Lord had in view individual cases of unbelief among His hearers, or whether He looked forward to the national remorse which many would feel too late in the final siege of Jerusalem, are points which we cannot perhaps decide. But that many Jews did remember Christ’s sayings long after He had ascended into heaven, and did in a way seek Him and wish for Him when it was too late, we may be very sure.
   It is far too much forgotten that there is such a thing as finding out truth too late. There may be convictions of sin, discoveries of our own folly, desires after peace, anxieties about heaven, fears of hell,—but all too late. The teaching of Scripture on this point is clear and express. It is written in Proverbs,—“Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me.” (Prov. ii. 28.) It is written of the foolish virgins in the parable, that when they found the door shut, they knocked in vain, saying, “Lord, Lord, open to us.” (Matt. xxxv. 11.) Awful as it may seem, it is possible, by continually resisting light and warnings, to sin away our own souls. It sounds terrible, but it is true.
   Let us take heed to ourselves lest we sin after the example of the unbelieving Jews, and never seek the Lord Jesus as a Saviour until it is too late. The door of mercy is still open. The throne of grace is still waiting for us. Let us give diligence to make sure our interest in Christ, while it is called to-day. Better never have been born than hear the Son of God say at last, “Where I am thither ye cannot come.”

—J. C. Ryle, Expository Thoughts on the Gospels (Baker Books, 2007).

I was glad when they said to me, “Let us go to the house of the Lord.”

Hymn XXI.
Gibeon    Joshua x. 6.
by John Newton (1725–1807)

When Joshua, by God’s command,
Invaded Canaan’s guilty land;
Gibeon, unlike the nations round,
Submission made and mercy found.

Their stubborn neighbors who enrag’d,
United war against them wag’d,
By Joshua soon were overthrown,
For Gibeon’s cause was now his own.

He, from whose arm they ruin fear’d,
Their leader and ally appear’d
An emblem of the Saviour’s grace,
To those who humbly seek his face.

The men of Gibeon wore disguise,
And gain’d their peace by framing lies;
For Joshua had no pow’r to spare,
If he had known from whence they were.

But Jesus invitations sends,
Treating with rebels as his friends;
And holds the promise forth in view,
To all who for his mercy sue.

Too long his goodness I disdain’d,
Yet went at last and peace obtain’d;
But soon the noise of war I heard,
And former friends in arms appear’d.

Weak in myself for help I cry’d,
Lord, I am press’d on ev’ry side;
The cause is thine, they fight with me,
But ev’ry blow is aim’d at thee.

With speed to my relief he came,
And put my enemies to shame;
Thus sav’d by grace I live to sing,
The love and triumphs of my King.

—from Olney Hymns. Book I: On select Passages of Scripture.

The Gospel According to John

Christ feeds 5,000
Mt 14:13–21; Mk 6:31–44; Lk 9:11–17

6 After these things Jesus went away to the other side of the Sea of Galilee (or Tiberias). 2 A large crowd followed Him, because they saw the signs which He was performing on those who were sick. 3 Then Jesus went up on the mountain, and there He sat down with His disciples. 4 Now the Passover, the feast of the Jews, was near. 5 Therefore Jesus, lifting up His eyes and seeing that a large crowd was coming to Him, said to Philip, “Where are we to buy bread, so that these may eat?” 6 This He was saying to test him, for He Himself knew what He was intending to do. 7 Philip answered Him, “Two hundred denarii worth of bread is not sufficient for them, for everyone to receive a little.” 8 One of His disciples, Andrew, Simon Peter’s brother, said to Him, 9 ”There is a lad here who has five barley loaves and two fish, but what are these for so many people?” 10 Jesus said, “Have the people sit down.” Now there was much grass in the place So the men sat down, in number about five thousand. 11 Jesus then took the loaves, and having given thanks, He distributed to those who were seated; likewise also of the fish as much as they wanted. 12 When they were filled, He said to His disciples, “Gather up the leftover fragments so that nothing will be lost.” 13 So they gathered them up, and filled twelve baskets with fragments from the five barley loaves which were left over by those who had eaten. 14 Therefore when the people saw the sign which He had performed, they said, “This is truly the Prophet who is to come into the world.”

These verses describe one of our Lord’s most remarkable miracles. Of all the great works that He did, none was done so publicly as this, and before so many witnesses. Of all the miracles related in the Gospels, this is the only one which all the four Gospel-writers alike record. This fact alone (like the four times repeated account of the crucifixion and resurrection) is enough to show that it is a miracle demanding special attention.
   We have, for one thing, in this miracle, a lesson about Christ’s almighty power. We see our Lord feeding five thousand men with “five barley loaves and two small fishes.” We see clear proof that a miraculous event took place in the “twelve baskets of fragments” that remained after all had eaten. Creative power was manifestly exercised. Food was called into existence that did not exist before. In healing the sick, and raising the dead, something was amended or restored that had already existed. In feeding five thousand men with five loaves, something must have been created which before had no existence.
   These verses describe one of our Lord's most remarkable miracles. Of all the great works that He did, none was done so publicly as this, and before so many witnesses. Of all the miracles related in the Gospels, this is the only one which all the four Gospel-writers alike record. This fact alone (like the four times repeated account of the crucifixion and resurrection) is enough to show that it is a miracle demanding special attention.
   We have, for one thing, in this miracle, a lesson about Christ's almighty power. We see our Lord feeding five thousand men with "five barley loaves and two small fish." We see clear proof that a miraculous event took place in the "twelve baskets of fragments" that remained after all had eaten. Creative power was manifestly exercised. Food was called into existence that did not exist before. In healing the sick, and raising the dead, something was amended or restored that had already existed. In feeding five thousand men with five loaves, something must have been created which before had no existence.
   Such a history as this ought to be specially instructive and encouraging to all who endeavour to do good to souls. It shows us the Lord Jesus "able to save to the uttermost." He is One who has all power over dead hearts. Not only can He mend that which is broken,—build up that which is ruined,—heal that which is sick,—strengthen that which is weak. He can do even greater things than these. He can call into being that which was not before, and call it out of nothing. We must never despair of any one being saved. So long as there is life there is hope. Reason and sense may say that some poor sinner is too hardened, or too old to be converted. Faith will reply,—"Our Master can create as well as renew. With a Savior who, by His Spirit, can create a new heart, nothing is impossible."
   We have, for another thing, in this miracle, a lesson about the office of ministers. We see the apostles receiving the bread from our Lord's hands, after He had blessed it, and distributing it to the multitude. It was not their hands that made it increase and multiply, but their Master's. It was His almighty power that provided an unfailing supply. It was their work to receive humbly, and distribute faithfully.
   Now here is a lively emblem of the work which a true minister of the New Testament is meant to do. He is not a mediator between God and man. He has no power to put away sin, or impart grace. His whole business is to receive the bread of life which his Master provides, and to distribute it among the souls among whom he labours. He cannot make men value the bread, or receive it. He cannot make it soul-saving, or life-giving, to any one. This is not his work. For this he is not responsible. His whole business is to be a faithful distributor of the food which his Divine Master has provided; and that done, his office is discharged.
   We have, lastly, in this miracle, a lesson about the sufficiency of the Gospel for the needs of all mankind. We see the Lord Jesus supplying the hunger of a huge multitude of five thousand men. The provision seemed, at first sight, utterly inadequate for the occasion. To satisfy so many craving mouths with such scanty fare, in such a wilderness, seemed impossible. But the event showed that there was enough and to spare. There was not one who could complain that he was not filled.
   There can be no doubt that this was meant to teach the adequacy of Christ's Gospel to supply the necessities of the whole world. Weak, and feeble, and foolish as it may seem to man, the simple story of the Cross is enough for all the children of Adam in every part of the globe. The tidings of Christ's death for sinners, and the atonement made by that death, is able to meet the hearts and satisfy the consciences of all nations, and peoples, and kindreds, and tongues. Carried by faithful messengers, it feeds and supplies all ranks and classes. "The preaching of the cross is to those who perish foolishness, but to us who are saved it is the power of God." (1 Cor. 1:18.) Five barley loaves and two small fishes seemed scanty provision for a hungry crowd. But blessed by Christ, and distributed by His disciples, they were more than sufficient.
   Let us never doubt for a moment, that the preaching of Christ crucified,—the old story of His blood, and righteousness, and substitution,—is enough for all the spiritual necessities of all mankind. It is not worn out. It is not obsolete. It has not lost its power. We need nothing new,—nothing more broad and kind,—nothing more intellectual,—nothing more effectual. We need nothing but the true bread of life, distributed faithfully among starving souls. Let men sneer or ridicule as they will. Nothing else can do good in this sinful world. No other teaching can fill hungry consciences, and give them peace. We are all in a wilderness. We must feed on Christ crucified, and the atonement made by His death, or we shall die in our sins.
   Such a history as this ought to be specially instructive and encouraging to all who endeavour to do good to souls. It shows us the Lord Jesus “able to save to the uttermost.” He is One who has all power over dead hearts. Not only can He mend that which is broken,—build up that which is ruined,—heal that which is sick,—strengthen that which is weak. He can do even greater things than these. He can call into being that which was not before, and call it out of nothing. We must never despair of any one being saved. So long as there is life there is hope. Reason and sense may say that some poor sinner is too hardened, or too old to be converted. Faith will reply,—“Our Master can create as well as renew. With a Savior who, by His Spirit, can create a new heart, nothing is impossible.”
   We have, for another thing, in this miracle, a lesson about the office of ministers. We see the apostles receiving the bread from our Lord’s hands, after He had blessed it, and distributing it to the multitude. It was not their hands that made it increase and multiply, but their Master’s. It was His almighty power that provided an unfailing supply. It was their work to receive humbly, and distribute faithfully.
   Now here is a lively emblem of the work which a true minister of the New Testament is meant to do. He is not a mediator between God and man. He has no power to put away sin, or impart grace. His whole business is to receive the bread of life which his Master provides, and to distribute it among the souls among whom he labours. He cannot make men value the bread, or receive it. He cannot make it soul-saving, or life-giving, to any one. This is not his work. For this he is not responsible. His whole business is to be a faithful distributor of the food which his Divine Master has provided; and that done, his office is discharged.
   We have, lastly, in this miracle, a lesson about the sufficiency of the Gospel for the needs of all mankind. We see the Lord Jesus supplying the hunger of a huge multitude of five thousand men. The provision seemed, at first sight, utterly inadequate for the occasion. To satisfy so many craving mouths with such scanty fare, in such a wilderness, seemed impossible. But the event showed that there was enough and to spare. There was not one who could complain that he was not filled.
   There can be no doubt that this was meant to teach the adequacy of Christ’s Gospel to supply the necessities of the whole world. Weak, and feeble, and foolish as it may seem to man, the simple story of the Cross is enough for all the children of Adam in every part of the globe. The tidings of Christ’s death for sinners, and the atonement made by that death, is able to meet the hearts and satisfy the consciences of all nations, and peoples, and kindreds, and tongues. Carried by faithful messengers, it feeds and supplies all ranks and classes. “The preaching of the cross is to those who perish foolishness, but to us who are saved it is the power of God.” (1 Cor. i. 18.) Five barley loaves and two small fishes seemed scanty provision for a hungry crowd. But blessed by Christ, and distributed by His disciples, they were more than sufficient.
   Let us never doubt for a moment, that the preaching of Christ crucified,—the old story of His blood, and righteousness, and substitution,—is enough for all the spiritual necessities of all mankind. It is not worn out. It is not obsolete. It has not lost its power. We want nothing new,—nothing more broad and kind,—nothing more intellectual,—nothing more efficacious. We want nothing but the true bread of life, distributed faithfully among starving souls. Let men sneer or ridicule as they will. Nothing else can do good in this sinful world. No other teaching can fill hungry consciences, and give them peace. We are all in a wilderness. We must feed on Christ crucified, and the atonement made by His death, or we shall die in our sins.

—J. C. Ryle, Expository Thoughts on the Gospels (Baker Books, 2007), 3:324–327.

Grace to you and peace from God our Father and the Lord Jesus Christ.

I was glad when they said to me, “Let us go to the house of the Lord.”

HYMN XX
BALAAM’s wish (m)    Numbers xxiii. 10.
by John Newton (1725–1807)

HOW blest the righteous are

   “Oh! let me die, said he,
   The death the righteous do;
When life is ended let me be
   Found with the faithful few.”

   The force of truth how great!
   When enemies confess,
None but the righteous whom they hate,
   A solid hope possess.

   But Balaam’s wish was vain,
   His heart was insincere;
He thirsted for unrighteous gain,
   And sought a portion here.

   He seem’d the Lord to know,
   And to offend him loth;
But Mammon prov’d his overthrow,
   For none can serve them both.

   May you, my friends, and I,
   Warning from hence receive;
If like the righteous we would die,
   To choose the life they live.

—from Olney Hymns. Book I: On select Passages of Scripture.

John 4:43–54

After the two days He went forth from there into Galilee. 44 For Jesus Himself testified that a prophet has no honor in his own country. 45 So when He came to Galilee, the Galileans received Him, having seen all the things that He did in Jerusalem at the feast; for they themselves also went to the feast.

Christ Heals the Nobleman’s Son

Four great lessons stand out boldly on the face of this passage. Let us fix them in our memories, and use them continually as we journey through life.
   We learn, firstly, that the rich have afflictions as well as the poor. We read of a nobleman in deep anxiety because his son was sick. We need not doubt that every means of restoration was used that money could procure. But money is not almighty. The sickness increased, and the nobleman’s son lay at the point of death.
   The lesson is one which needs to be constantly impressed on the minds of men. There is no more common, or more mischievous error, than to suppose that the rich have no cares. The rich are as liable to sickness as the poor; and have a hundred anxieties beside, of which the poor know nothing at all. Silks and satins often cover very heavy hearts. The dwellers in palaces often sleep more uneasily than the dwellers in poor cottages. Gold and silver can lift no man beyond the reach of trouble. They may shut out debt and rags, but they cannot shut out care, disease, and death. The higher the tree, the more it is shaken by storms. The broader its branches, the greater is the mark which it exposes to the tempest. David was a happier man when he kept his father’s sheep at Bethlehem, than when he dwelt as a king at Jerusalem, and governed the twelve tribes of Israel.
   Let the servant of Christ beware of desiring riches. They are certain cares, and uncertain comforts. Let him pray for the rich, and not envy them. How hardly shall a rich man enter the kingdom of God! Above all, let him learn to be content with such things as he has. He only is truly rich, who has treasure in heaven.
   We learn, secondly, in this passage, that sickness and death come to the young as well as to the old. We read of a son sick unto death, and a father in trouble about him. We see the natural order of things inverted. The elder is obliged to minister to the younger, and not the younger to the elder. The child draws near to the grave before the parent, and not the parent before the child.
   The lesson is one which we are all slow to learn. We are apt to shut our eyes to plain facts, and to speak and act, as if young people, as a matter of course, never died when young. And yet the grave-stones in every churchyard would tell us, that few people out of a hundred ever live to be fifty years old, while many never grow up to man’s estate at all. The first grave that ever was dug on this earth, was that of a young man. The first person who ever died, was not a father but a son. Aaron lost two sons at a stroke. David, the man after God’s own heart, lived long enough to see three children buried. Job was deprived of all his children in one day. These things were carefully recorded for our learning.
   He that is wise, will never consider long life as a certainty. We never know what a day may bring forth. The strongest and fairest are often cut down and hurried away in a few hours, while the old and feeble linger on for many years. The only true wisdom is to be always prepared to meet God, to put nothing off which concerns eternity, and to live like men ready to depart at any moment. So living, it matters little whether we die young or old. Joined to the Lord Jesus, we are safe in any event.
   We learn, thirdly, from this passage, what benefits affliction can confer on the soul. We read, that anxiety about a son led the nobleman to Christ, in order to obtain help in time of need. Once brought into Christ’s company, he learned a lesson of priceless value. In the end, “he believed, and his whole house.” All this, be it remembered, hinged upon the son’s sickness. If the nobleman’s son had never been ill, his father might have lived and died in his sins!
   Affliction is one of God’s medicines. By it He often teaches lessons which would be learned in no other way. By it He often draws souls away from sin and the world, which would otherwise have perished everlastingly. Health is a great blessing, but sanctified disease is a greater. Prosperity and worldly comfort, are what all naturally desire; but losses and crosses are far better for us, if they lead us to Christ. Thousands at the last day, will testify with David, and the nobleman before us, “It is good for me that I have been afflicted.” (Psalm cxix. 71.)
   Let us beware of murmuring in the time of trouble. Let us settle it firmly in our minds, that there is a meaning, a needs-be, and a message from God, in every sorrow that falls upon us. There are no lessons so useful as those learned in the school of affliction. There is no commentary that opens up the Bible so much as sickness and sorrow. “No chastening for the present seems to be joyous, but grievous: nevertheless afterward it yields peaceable fruit.” (Heb. xii. 11.) The resurrection morning will prove, that many of the losses of God’s people were in reality eternal gains.
   We learn, lastly, from this passage, that Christ’s word is as good as Christ’s presence. We read, that Jesus did not come down to Capernaum to see the sick young man, but only spoke the word, “Your son lives.” Almighty power went with that little sentence. That very hour the patient began to amend. Christ only spoke, and the cure was done. Christ only commanded, and the deadly disease stood fast.
   The fact before us is singularly full of comfort. It gives enormous value to every promise of mercy, grace, and peace, which ever fell from Christ’s lips. He that by faith has laid bold on some word of Christ, has placed his feet upon a rock. What Christ has said, He is able to do; and what He has undertaken, He will never fail to make good. The sinner who has really reposed his soul on the word of the Lord Jesus, is safe to all eternity. He could not be safer, if he saw the book of life, and his own name written in it. If Christ has said, “Him that cometh to me, I will in nowise cast out,” and our hearts can testify, “I have come,” we need not doubt that we are saved. In the things of this world, we say that seeing is believing. But in the things of the Gospel, believing is as good as seeing. Christ’s word is as good as man’s deed. He of whom Jesus says in the Gospel, “He liveth,” is alive forevermore, and shall never die.
   And now let us remember that afflictions, like that of the nobleman, are very common. They will probably come to our door one day. Have we known anything of bearing affliction? Would we know where to turn for help and comfort when our time comes? Let us fill our minds and memories betimes with Christ’s words. They are not the words of man only, but of God. The words that he speaks are spirit and life. (John vi. 63.)

—J. C. Ryle, Expository Thoughts on the Gospels (Baker Books, 2007), 3:251–254.

Grace to you and peace from God our Father and the Lord Jesus Christ.

I was glad when they said to me, “Let us go to the house of the Lord.”

HYMN XIX
The true AARON    Lev. viii. 7–9.
by John Newton (1725–1807)

SEE Aaron, God’s anointed priest,
   Within the veil appear;
In robes of mystic meaning dressed,
   Presenting Israel’s pray’r.

The plate of gold which crowns his brows,
   His holiness describes;
His breast displays, in shining rows,
   The names of all the tribes.

With the atoning blood he stands,
   Before the mercy–seat;
And clouds of incense from his hands,
   Arise with odour sweet.

Urim and Thummim near his heart,
   In rich engravings worn;
The sacred light of truth impart,
   To teach and to adorn.

Thro’ him the eye of faith descries,
   A greater Priest than he;
Thus Jesus pleads above the skies,
   For you, my friends, and me.

He bears the names of all his saints,
   Deep on his heart engrav’d;
Attentive to the state and wants
   Of all his love has sav’d.

In him a holiness complete,
   Light and perfections shine;
And wisdom, grace, and glory meet;
   A Saviour all divine.

The blood, which as a Priest he bears
   For sinners, is his own
The incense of his pray’rs and tears
   Perfume the holy throne.

In him my weary soul has rest,
   Tho’ I am weak and vile
I read my name upon his breast,
   And see the Father smile.

—from Olney Hymns. Book I: On select Passages of Scripture.

John 3:9–21
   9 Nicodemus said to Him, “How can these things be?” 10 Jesus answered and said to him, “Are you the teacher of Israel and do not understand these things? 11 Truly, truly, I say to you, we speak of what we know and testify of what we have seen, and you do not accept our testimony. 12 If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things? 13 No one has ascended into heaven, but He who descended from heaven: the Son of Man. 14 As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; 15 so that whoever believes will in Him have eternal life.
   16 “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. 17 For God did not send the Son into the world to judge the world, but that the world might be saved through Him. 18 He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God. 19 This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. 20 For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed. 21 But he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in God.”

We have in these verses the second part of the conversation between our Lord Jesus Christ and Nicodemus. A lesson about regeneration is closely followed by a lesson about justification! The whole passage ought always to be read with affectionate reverence. It contains words which have brought eternal life to myriads of souls.
   These verses show us, firstly, what gross spiritual ignorance there may be in the mind of a great and learned man. We see a “master of Israel” unacquainted with the first elements of saving religion. Nicodemus is told about the new birth, and at once exclaims, “How can these things be?” When such was the darkness of a Jewish teacher, what must have been the state of the Jewish people? It was indeed due time for Christ to appear! The pastors of Israel had ceased to feed the people with knowledge. The blind were leading the blind, and both were falling into the ditch. (Matt. xv. 14.)
   Ignorance like that of Nicodemus is unhappily far too common in the Church of Christ. We must never be surprised if we find it in quarters where we might reasonably expect knowledge. Learning, and rank, and high ecclesiastical office are no proof that a minister is taught by the Spirit. The successors of Nicodemus, in every age, are far more numerous than the successors of St. Peter. On no point is religious ignorance so common as on the work of the Holy Ghost. That old stumbling-block, at which Nicodemus stumbled, is as much an offence to thousands in the present day as it was in the days of Christ. “The natural man receives not the things of the Spirit of God.” (1 Cor. ii. 14.) Happy is he who has been taught to prove all things by Scripture, and to call no man master upon earth. (1 Thess. v. 21; Matt. xxiii. 9.)
   These verses show us, secondly, the original source from which man’s salvation springs. That source is the love of God the Father. Our Lord says to Nicodemus, “God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.”
   This wonderful verse has been justly called by Luther, “The Bible in miniature.” No part of it, perhaps, is so deeply important as the first five words, “God so loved the world.” The love here spoken of is not that special love with which the Father regards His own elect, but that mighty pity and compassion with which He regards the whole race of mankind. Its object is not merely the little flock which He has given to Christ from all eternity, but the whole “world” of sinners, without any exception. There is a deep sense in which God loves that world. All whom He has created He regards with pity and compassion. Their sins He cannot love;—but He loves their souls. “His tender mercies are over all His works.” (Psal. cxlv. 9.) Christ is God’s gracious gift to the whole world.
   Let us take heed that our views of the love of God are Scriptural and well-defined. The subject is one on which error abounds on either side.—On the one hand we must beware of vague and exaggerated opinions. We must maintain firmly that God hates wickedness, and that the end of all who persist in wickedness will be destruction. It is not true that God’s love is “lower than hell.” It is not true that God so loved the world that all mankind will be finally saved, but that He so loved the world that He gave His Son to be the Saviour of all who believe. His love is offered to all men freely, fully, honestly, and unreservedly, but it is only through the one channel of Christ’s redemption. He that rejects Christ cuts himself off from God’s love, and will perish everlastingly.—On the other hand, we must beware of narrow and contracted opinions. We must not hesitate to tell any sinner that God loves him. It is not true that God cares for none but His own elect, or that Christ is not offered to any but those who are ordained to eternal life. There is a “kindness and love” in God towards all mankind. It was in consequence of that love that Christ came into the world, and died upon the cross. Let us not be wise above that which is written, or more systematic in our statements than Scripture itself. God has no pleasure in the death of the wicked. God is not willing that any should perish. God would have all men to be saved. God loves the world. (John v. 32; Titus iii. 4; 1 John iv. 10; 2 Pet. iii. 9; 1 Tim. ii. 4; Ezek. xxxiii. 11.)
   These verses show us, thirdly, the peculiar plan by which the love of God has provided salvation for sinners. That plan is the atoning death of Christ on the cross. Our Lord says to Nicodemus, “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in Him should not perish, but have eternal life.”
   By being “lifted up,” our Lord meant nothing less than His own death upon the cross. That death, He would have us know, was appointed by God to be “the life of the world.” (John vi. 51.) It was ordained from all eternity to be the great propitiation and satisfaction for man’s sin. It was the payment, by an Almighty Substitute and Representative, of man’s enormous debt to God. When Christ died upon the cross, our many sins were laid upon Him. He was made “sin” for us. He was made “a curse” for us. (2 Cor. v. 21; Gal. iii. 13.) By His death He purchased pardon and complete redemption for sinners. The bronze serpent, lifted up in the camp of Israel, brought health and cure within the reach of all who were bitten by the snakes. Christ crucified, in like manner, brought eternal life within reach of lost mankind. Christ has been lifted up on the cross, and man looking to Him by faith may be saved.
   The truth before us is the very foundation-stone of the Christian religion. Christ’s death is the Christian’s life. Christ’s cross is the Christian’s title to heaven. Christ “lifted up” and put to shame on Calvary is the ladder by which Christians “enter into the holiest,” and are at length landed in glory. It is true that we are sinners;—but Christ has suffered for us. It is true that we deserve death;—but Christ has died for us. It is true that we are guilty debtors;—but Christ has paid our debts with His own blood. This is the real Gospel! This is the good news! On this let us lean while we live. To this let us cling when we die. Christ has been “lifted up” on the cross, and has thrown open the gates of heaven to all believers.
   These verses show us, fourthly, the way in which the benefits of Christ’s death are made our own. That way is simply to put faith and trust in Christ. Faith is the same thing as believing. Three times our Lord repeats this glorious truth to Nicodemus. Twice He proclaims that “whosoever believeth shall not perish.” Once He says, “He that believeth on the Son of God is not condemned.”
   Faith in the Lord Jesus is the very key of salvation. He that has it has life, and he that has it not has not life. Nothing whatever beside this faith is necessary to our complete justification; but nothing whatever, except this faith, will give us an interest in Christ. We may fast and mourn for sin, and do many things that are right, and use religious ordinances, and give all our goods to feed the poor, and yet remain unpardoned, and lose our souls.—But if we will only come to Christ as guilty sinners, and believe on Him, our sins shall at once be forgiven, and our iniquities shall be entirely put away. Without faith there is no salvation; but through faith in Jesus, the vilest sinner may be saved.
   If we would have a peaceful conscience in our religion, let us see that our views of saving faith are distinct and clear. Let us beware of supposing that justifying faith is anything more than a sinner’s simple trust in a Saviour, the grasp of a drowning man on the hand held out for his relief.—Let us beware of mingling anything else with faith in the matter of justification. Here we must always remember faith stands entirely alone. A justified man, no doubt, will always be a holy man. True believing will always be accompanied by godly living. But that which gives a man a saving interest in Christ, is not his living, but his faith. If we would know whether our faith is genuine, we do well to ask ourselves how we are living. But if we would know whether we are justified by Christ, there is but one question to be asked. That question is, “Do we believe?”
   These verses show us, lastly, the true cause of the loss of man’s soul. Our Lord says to Nicodemus, “This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.”
   The words before us form a suitable conclusion to the glorious tidings which we have just been considering. They completely clear God of injustice in the condemnation of sinners. They show in simple and unmistakable terms, that although man’s salvation is entirely of God, his ruin, if he is lost, will be entirely from himself. He will reap the fruit of his own sowing.
   The doctrine here laid down ought to be carefully remembered. It supplies an answer to a common cavil of the enemies of God’s truth. There is no decreed reprobation, excluding any one from heaven. “God sent not His Son into the world to condemn the world, but that the world through Him might be saved.” There is no unwillingness on God’s part to receive any sinner, however great his sins. God has sent “light” into the world, and if man will not come to the light, the fault is entirely on man’s side. His blood will be on his own head, if he makes shipwreck of his soul. The blame will be at his own door, if he misses heaven. His eternal misery will be the result of his own choice. His destruction will be the work of his own hand. God loved him, and was willing to save him; out he “loved darkness,” and therefore darkness must be his everlasting portion. He would not come to Christ, and therefore he could not have life. (John v. 40.)
   The truths we have been considering are peculiarly weighty and solemn. Do we live as if we believed them?—Salvation by Christ’s death is close to us today. Have we embraced it by faith, and made it our own?—Let us never rest until we know Christ as our own Saviour. Let us look to Him without delay for pardon and peace, if we have never looked before. Let us go on believing on Him, if we have already believed. “Whosoever,” is His own gracious word—“whosoever believes on Him, shall not perish, but have eternal life.”

—J. C. Ryle, Expository Thoughts on the Gospels (Baker Books, 2007), 3:140–145.

Grace to you and peace from God our Father and the Lord Jesus Christ.

I was glad when they said to me, “Let us go to the house of the Lord.”

HYMN XVIII
The Golden Calf    Ex. xxxii. 4, 31.
by John Newton (1725–1807)

WHEN Israel heard the fiery law,
   From Sinai’s top proclaim’d;
Their hearts seemed full of holy awe,
   Their stubborn spirits tam’d.

Yet, as forgetting all they knew,
   Ere forty days were past;
With blazing Sinai still in view,
   A molten calf they cast.

Yea, Aaron, God’s anointed priest,
   Who on the mount had been
He durst prepare the idol–beast,
   And lead them on to sin.

Lord, what is man! and what are we,
   To recompense thee thus!
In their offence our own we see,
   Their story points at us.

From Sinai we have heard thee speak,
   And from mount Calv’ry too;
And yet to idols oft we seek,
   While thou art in our view.

Some golden calf, or golden dream,
   Some fancy’d creature–good,
Presumes to share the heart with him,
   Who bought the whole with blood.

Lord, save us from our golden calves,
   Our sin with grief we own;
We would no more be thine by halves,
   But live to thee alone.

—from Olney Hymns. Book I: On select Passages of Scripture.

John 1:29–34
John’s Witness at Christ’s Baptism
Mt. 3:13–17; Mk. 1:9–11; Lk. 3:21, 22

This passage contains a verse which ought to be printed in great letters in the memory of every reader of the Bible. All the stars in heaven are bright and beautiful, and yet one star exceeds another star in glory. So also all texts of Scripture are inspired and profitable, and yet some texts are richer than others. Of such texts the first verse before us is preeminently one. Never was there a fuller testimony borne to Christ upon earth, than that which is here borne by John the Baptist.
   Let us notice, firstly, in this passage, the peculiar name which John the Baptist gives to Christ. He calls Him “The Lamb of God.”
   This name did not merely mean, as some have supposed, that Christ was meek and gentle as a lamb. This would be truth no doubt, but only a very small portion of the truth. There are greater things here than this! It meant that Christ was the great sacrifice for sin, who was come to make atonement for transgression by His own death upon the cross. He was the true Lamb which Abraham told Isaac at Moriah God would provide. (Gen. xxii. 8.) He was the true Lamb to which every morning and evening sacrifice in the temple had daily pointed. He was the Lamb of which Isaiah had prophesied, that He would be “brought to the slaughter.” (Isaiah liii. 7.) He was the true Lamb of which the passover lamb in Egypt had been a vivid type. In short, He was the great propitiation for sin which God had covenanted from all eternity to send into the world. He was God’s Lamb.
   Let us take heed that in all our thoughts of Christ, we first think of Him as John the Baptist here represents Him. Let us serve him faithfully as our Master. Let us obey Him loyally as our King. Let us study His teaching as our Prophet. Let us walk diligently after Him as our Example. Let us look anxiously for Him as our coming Redeemer of body as well as soul. But above all, let us prize Him as our Sacrifice, and rest our whole weight on His death as an atonement for sin. Let His blood be more precious in our eyes every year we live. Whatever else we glory in about Christ, let us glory above all things in His cross. This is the corner-stone, this is the citadel, this is the rule of true Christian theology. We know nothing rightly about Christ, until we see him with John the Baptist’s eyes, and can rejoice in Him as “the Lamb that was slain.”
   Let us notice, secondly, in this passage, the peculiar work which John the Baptist describes Christ as doing. He says that “he taketh away the sin of the world.”
   Christ is a Saviour. He did not come on earth to be a conqueror, or a philosopher, or a mere teacher of morality. He came to save sinners. He came to do that which man could never do for himself,—to do that which money and learning can never obtain,—to do that which is essential to man’s real happiness,—He came to “take away sin.”
   Christ is a complete Saviour. He “takes away sin.” He did not merely make vague proclamations of pardon, mercy, and forgiveness. He “took” our sins upon Himself, and carried them away. He allowed them to be laid upon Himself, and “bore them in His own body on the tree.” (1 Pet. ii. 24.) The sins of every one that believes on Jesus are made as though they had never been sinned at all. The Lamb of God has taken them clean away.
   Christ is an almighty Saviour, and a Saviour for all mankind. He “takes away the sin of the world.” He did not die for the Jews only, but for the Gentile as well as the Jew. He did not suffer for a few people only, but for all mankind. The payment that He made on the cross was more than enough to make satisfaction for the debts of all. The blood that He shed was precious enough to wash away the sins of all. His atonement on the cross was sufficient for all mankind, though efficient only to those who believe. The sin that He took up and bore on the cross was the sin of the whole world.
   Last, but not least, Christ is a perpetual and unwearied Saviour. He “takes away” sin. He is daily taking it away from every one that believes on Him,—daily purging, daily cleansing, daily washing the souls of His people, daily granting and applying fresh supplies of mercy. He did not cease to work for His saints, when He died for them on the cross. He lives in heaven as a Priest, to present His sacrifice continually before God. In grace as well as is providence, Christ works still. He is ever taking away sin.
   These are golden truths indeed. Well would it be for the Church of Christ, if they were used by all who know them! Our very familiarity with texts like these is one of our greatest dangers. Blessed are they who not only keep this text in their memories, but feed upon it in their hearts!
   Let us notice, lastly, in this passage, the peculiar office which John the Baptist attributes to Christ. He speaks of Him as Him “who baptizes with the Holy Spirit.”
   The baptism here spoken of is not the baptism of water. It does not consist either of dipping or sprinkling. It does not belong exclusively either to infants or to grown up people. It is not a baptism which any man can give, Episcopalian or Presbyterian, Independent or Methodist, layman or minister. It is a baptism which the great Head of the Church keeps exclusively in His own hands. It consists of the implanting of grace into the inward man. It is the same thing with the new birth. It is a baptism, not of the body, but of the heart. It is a baptism which the penitent thief received, though neither dipped nor sprinkled by the hand of man. It is a baptism which Ananias and Sapphira did not receive, though admitted into church-communion by apostolic men.
   Let it be a settled principle in our religion that the baptism of which John the Baptist speaks here, is the baptism which is absolutely necessary to salvation. It is well to be baptized into the visible Church; but it is far better to be baptized into that Church which is made up of true believers. The baptism of water is a most blessed and profitable ordinance, and cannot be neglected without great sin. But the baptism of the Holy Spirit is of far greater importance. The man who dies with his heart not baptized by Christ can never be saved.
   Let us ask ourselves, as we leave this passage, Whether we are baptized with the Holy Spirit, and whether we have any real interest in the Lamb of God? Thousands, unhappily, are wasting their time in controversy about water baptism, and neglecting the baptism of the heart. Thousands more are content with a head-knowledge of the Lamb of God, or have never sought Him by faith, that their own sins may be actually taken away. Let us take heed that we ourselves have new hearts, and believe to the saving of our souls.

—J. C. Ryle, Expository Thoughts on the Gospels (Baker Books, 2007), 3:54–58.

Grace to you and peace from God our Father and the Lord Jesus Christ.

I reioyced, when they sayd to me, We wil go into the house of the Lord. (Psalme 122:1 Geneva Bible)

HYMN XVI
Manna hoarded. Ex. xvi. 20.
by John Newton (1725–1807)

THE manna favor’d Israel’s meat,
   Was gather’d day by day;
When all the host was serv’d, the heat
   Melted the rest away.

In vain to hoard it up they try’d,
   Against to-morrow came;
It then bred worms and putrify’d
   And prov’d their sin and shame.

’Twas daily bread and would not keep,
   But must be still renew’d;
Faith should not want a hoard or heap
   But trust the Lord for food.

The truths by which the soul is fed
   Must thus be had afresh;
For notions resting in the head,
   Will only feed the flesh.

However true, they have no life,
   Or unction to impart;
They breed the worms of pride and strife,
   But cannot cheer the heart.

Nor can the best experience past,
   The life of faith maintain;
The brightest hope will faint as last,
   Unless supply’d again.

Dear Lord, while we in pray’r are found,
   Do thou the Manna give;
Oh! Let it fall on all around,
   That we may eat and live.

—from Olney Hymns. Book I: On select Passages of Scripture.

Psalme 119:121–128
(Geneva Bible)
Ain.
121 I haue executed iudgement and iustice: leaue me not to mine oppressours.
122 Answere for thy seruant in that, which is good, and let not the proude oppresse me.
123 Mine eyes haue failed in waiting for thy saluation, and for thy iust promise.
124 Deale with thy seruant according to thy mercie, and teache me thy statutes.
125 I am thy seruant: graunt mee therefore vnderstanding, that I may knowe thy testimonies.
126 It is time for thee Lord to worke: for they haue destroyed thy Lawe.
127 Therefore loue I thy commandements aboue golde, yea, aboue most fine golde.
128 Therefore I esteeme all thy precepts most iust, and hate all false wayes.

Grace be with you, and Peace from God our Father, and from the Lord Jesus Christ.

I reioyced, when they sayd to me, We wil go into the house of the Lord. (Psalme 122:1 Geneva Bible)

HYMN XV
MANNA. Ex. xvi. 18.
by John Newton (1725–1807)

Manna to Israel well supply’d
   The want of other bread;
While God is able to provide,
   His people shall be fed.

(Thus though the corn and wine should fail,
   And creature-streams be dry;
The prayer of faith will still prevail,
   For blessings from on high.)

Of his kind care how sweet a proof!
   It suit’d every taste;
Who gather’d most, had just enough,
   Enough, who gather’d least.

’Tis thus our gracious Lord provides
   Our comforts and our cares;
His own unerring hand provides,
   And gives us each our shares.

He knows how much the weak can bear,
   And helps them when they cry;
The strongest have no strength to spare,
   For such he’ll strongly try.

Daily they saw the Manna come,
   And cover all the ground;
But what they try’d to keep at home,
   Corrupt’d soon was found.

Vain their attempt to store it up,
   This was to tempt the Lord;
Israel must live by faith and hope,
   And not upon a hoard.

—from Olney Hymns. Book I: On select Passages of Scripture.

Psalme 119:73–80
(Geneva Bible)
Iod.
73 Thine hands haue made me and fashioned me: giue mee vnderstanding therefore, that I may learne thy commandements.
74 So they that feare thee, seeing mee shall reioyce, because I haue trusted in thy worde.
75 I knowe, O Lord, that thy iudgements are right, and that thou hast afflicted me iustly.
76 I pray thee that thy mercie may comfort me according to thy promise vnto thy seruant.
77 Let thy tender mercies come vnto me, that I may liue: for thy Lawe is my delite.
78 Let the proude be ashamed: for they haue dealt wickedly and falsely with me: but I meditate in thy precepts.
79 Let such as feare thee turne vnto me, and they that knowe thy testimonies.
80 Let mine heart bee vpright in thy statutes, that I be not ashamed.

Grace be with you, and Peace from God our Father, and from the Lord Jesus Christ.

I reioyced, when they sayd to me, We wil go into the house of the Lord. (Psalme 122:1 Geneva Bible)

HYMN XIII
The Bitter waters. Ex. xv. 23—25.
by John Newton (1725-1807)

ITTER, indeed, the waters are.
   Which in this desart flow;
Though to the eye they promise fair,
   They taste of sin and woe.

Of pleasing draughts I once could dream,
   But now, awake, l find,
That sin has poison’d ev’ry stream,
   And left a curse behind.

But there’s a wonder-working wood,
   I’ve heard believers say,
Can make these bitter waters good,
   And take the curse away.

The virtues of this healing tree
   Are known and priz’d by few;
Reveal this secret, Lord, to me,
   That I may prize it too.

The cross on which the Savior died,
   And conquer’d for his saints;
This is the tree, by faith apply’d,
   Which sweetens all complaints.

Thousands have found the bless’d effect,
   Nor longer mourn their lot;
While on his sorrows they reflect,
   Their own are all forgot.

When they, by faith, behold the cross,
   Tho many griefs they meet;
They draw again from ev’ry loss,
   And find the bitter sweet.

—from Olney Hymns. Book I: On select Passages of Scripture.

salme 70
(Geneva Bible) For the excellent musician Ieduthun.
A Psalme committed to Asaph.
1 My voyce came to God, when I cryed: my voyce came to God, and he heard me.
2 In the day of my trouble I sought ye Lord: my sore ranne and ceased not in the night: my soule refused comfort.
3 I did thinke vpon God, and was troubled: I praied, and my spirit was full of anguish. Selah.
4 Thou keepest mine eyes waking: I was astonied and could not speake.
5 Then I considered the daies of olde, and the yeeres of ancient time.
6 I called to remembrance my song in the night: I communed with mine owne heart, and my spirit searched diligently.
7 Will the Lord absent him selfe for euer? and will he shewe no more fauour?
8 Is his mercie cleane gone for euer? doeth his promise faile for euermore?
9 Hath God forgotten to be mercifull? hath he shut vp his teder mercies in displeasure? Selah.
10 And I sayde, This is my death: yet I remembred the yeeres of the right hand of the most High.
11 I remembred the workes of the Lord: certainely I remembred thy wonders of olde.
12 I did also meditate all thy woorkes, and did deuise of thine actes, saying,
13 Thy way, O God, is in the Sanctuarie: who is so great a God as our God!
14 Thou art ye God that doest wonders: thou hast declared thy power among the people.
15 Thou hast redeemed thy people with thine arme, euen the sonnes of Iaakob and Ioseph. Selah.
16 The waters sawe thee, O God: the waters sawe thee, and were afraide: yea, the depths trembled.
17 The cloudes powred out water: the heauens gaue a sounde: yea, thine arrowes went abroade.
18 The voyce of thy thunder was rounde about: the lightnings lightened the worlde: the earth trembled and shooke.
19 Thy way is in the Sea, and thy paths in the great waters, and thy footesteps are not knowen.
20 Thou diddest leade thy people like sheepe by the hand of Moses and Aaron.

Grace be with you, and Peace from God our Father, and from the Lord Jesus Christ.

I reioyced, when they sayd to me, We wil go into the house of the Lord. (Psalme 122:1 Geneva Bible)

HYMN XII
Joseph made known to his Brethren. Gen. xlv. 3, 4.
by John Newton (1725-1807)

hen Joseph his brethren beheld,
Afflicted and trembling with fear;
His heart with compassion was filled,
From weeping he could not forbear.
Awhile his behavior was rough,
To bring their past sin to their mind;
But when they were humbled enough,
He hasted to show himself kind.

How little they thought it was he,
Whom they had ill treated and sold!
How great their confusion must be,
As soon as his name he had told!
“I am Joseph, your brother, he said,
And still to my heart you are dear,
You sold me, and thought I was dead,
But God, for your sakes, sent me here.”

Though greatly distressed before,
When charged with purloining the cup;
They now were confounded much more,
Not one of them durst to look up.
“Can Joseph, whom we would have slain.
Forgive us the evil we did?
And will he our households maintain?
O this is a brother indeed!”

Thus dragged by my conscience, I came,
And laden with guilt, to the Lord;
Surrounded with terror and shame,
Unable to utter a word.
At first he looked stern and revere,
What anguish then pierced my heart!
Expecting each moment to hear
The sentence, “Thou cursed, depart!”

But O! what surprise when he spoke,
While tenderness beamed in his face;
My heart then to pieces was broke,
O’erwhelmed and confounded by grace:
“Poor sinner, I know thee full well,
By thee I was sold and was slain;
But I died to redeem thee from hell,
And raise thee in glory to reign.

I am Jesus, whom thou hast blasphemed,
And crucified often afresh;
But let me henceforth be esteemed,
Thy brother, thy bone, and thy flesh:
My pardon I freely bestow,
Thy wants I will fully supply;
I’ll guide thee and guard thee below,
And soon will remove thee on high.

Go, publish to sinners around,
That they may be willing to come,
The mercy which now you have found,
And tell them that yet there is room.”
O, sinners, the message obey!
No more vain excuses pretend;
But come, without farther delay,
To Jesus our brother and friend.

—from Olney Hymns. Book I: On select Passages of Scripture.

salme 35
(Geneva Bible)
A Psalme of Dauid.
1 Pleade thou my cause, O Lord, with them that striue with me: fight thou against them, that fight against me.
2 Lay hand vpon the shielde and buckler, and stand vp for mine helpe.
3 Bring out also the speare and stop the way against them, that persecute me: say vnto my soule, I am thy saluation.
4 Let them be confounded and put to shame, that seeke after my soule: let them be turned backe, and brought to confusion, that imagine mine hurt.
5 Let them be as chaffe before the winde, and let the Angel of the Lord scatter them.
6 Let their way be darke and slipperie: and let the Angel of the Lord persecute them.
7 For without cause they haue hid the pit and their net for me: without cause haue they digged a pit for my soule.
8 Let destruction come vpon him at vnwares, and let his net, that he hath laid priuilie, take him: let him fall into the same destruction.
9 Then my soule shalbe ioyfull in the Lord: it shall reioyce in his saluation.
10 All my bones shall say, Lord, who is like vnto thee, which deliuerest the poore from him, that is too strong for him! yea, the poore and him that is in miserie, from him that spoyleth him!
11 Cruell witnesses did rise vp: they asked of me things that I knewe not.
12 They rewarded me euill for good, to haue spoyled my soule.
13 Yet I, when they were sicke, I was clothed with a sacke: I humbled my soule with fasting: and my praier was turned vpon my bosome.
14 I behaued my selfe as to my friend, or as to my brother: I humbled my selfe, mourning as one that bewaileth his mother.
15 But in mine aduersitie they reioyced, and gathered them selues together: the abiects assembled themselues against me, and knewe not: they tare me and ceased not,
16 With the false skoffers at bankets, gnashing their teeth against me.
17 Lord, how long wilt thou beholde this? deliuer my soule from their tumult, euen my desolate soule from the lions.
18 So will I giue thee thankes in a great Congregation: I will praise thee among much people.
19 Let not them that are mine enemies, vniustly reioyce ouer mee, neyther let them winke with the eye, that hate mee without a cause.
20 For they speake not as friendes: but they imagine deceitfull woordes against the quiet of the lande.
21 And they gaped on mee with their mouthes, saying, Aha, aha, our eye hath seene.
22 Thou hast seene it, O Lord: keepe not silence: be not farre from me, O Lord.
23 Arise and wake to my iudgement, euen to my cause, my God, and my Lord.
24 Iudge me, O Lord my God, according to thy righteousnesse, and let them not reioyce ouer mee.
25 Let them not say in their hearts, O our soule reioyce: neither let them say, We haue deuoured him.
26 Let them bee confounded, and put to shame together, that reioyce at mine hurt: let them bee clothed with confusion and shame, that lift vp themselues against me.
27 But let them be ioyful and glad, that loue my righteousnesse: yea, let them say alway, Let the Lord be magnified, which loueth the prosperitie of his seruant.
28 And my tongue shall vtter thy righteousnesse, and thy praise euery day.

Grace be with you, and Peace from God our Father, and from the Lord Jesus Christ.

I reioyced, when they sayd to me, We wil go into the house of the Lord. (Psalme 122:1 Geneva Bible)

HYMN XI
Plenty in a time of dearth. Gen. xli. 56.
by John Newton (1725-1807)

Y soul once had its plenteous years,
And throve, with peace and comfort fill’d,
Like the fat kine and ripen’d ears,
Which Pharaoh in his dream beheld.

With pleasing frames and grace receiv’d,
With means and ordinances fed;
How happy for a while I liv’d,
And little fear’d the want of bread.

But famine came and left no sign,
Of all the plenty I had seen;
Like the dry ears and half–starv’d kine,
I then looked wither’d, faint and lean.

To Joseph the Egyptians went,
To Jesus I made known my case;
He, when my little stock was spent,
Opened his magazine of grace.

For he the time of dearth foresaw,
And made provision long before;
That famish’d souls, like me, might draw
Supplies from his unbounded store.

Now on his bounty I depend,
And live from fear of dearth secure,
Maintain’d by such a mighty friend,
I cannot want till he is poor.

O sinners hear his gracious call!
His mercy’s door stands open wide,
He has enough to feed you all,
And none who come shall be denied.

—from Olney Hymns. Book I: On select Passages of Scripture.

salme 143
(Geneva Bible)
A Psalme of David.
1 Hear my prayer, O Lord, and hearken vnto my supplication: answere me in thy trueth and in thy righteousnes.
2 (And enter not into iudgement with thy seruant: for in thy sight shall none that liueth, be iustified)
3 For the enemie hath persecuted my soule: he hath smitten my life downe to the earth: he hath layde me in the darkenes, as they that haue bene dead long agoe:
4 And my spirit was in perplexitie in me, and mine heart within me was amased.
5 Yet doe I remember the time past: I meditate in all thy workes, yea, I doe meditate in the workes of thine hands.
6 I stretch forth mine hands vnto thee: my soule desireth after thee, as the thirstie land. Selah.
7 Heare me speedily, O Lord, for my spirit fayleth: hide not thy face from me, els I shall be like vnto them that go downe into the pit.
8 Let me heare thy louing kindenes in the morning, for in thee is my trust: shewe mee the way, that I should walke in, for I lift vp my soule vnto thee.
9 Deliuer me, O Lord, from mine enemies: for I hid me with thee.
10 Teach me to doe thy will, for thou art my God: let thy good Spirit leade me vnto the land of righteousnes.
11 Quicken me, O Lord, for thy Names sake, and for thy righteousnesse bring my soule out of trouble.
12 And for thy mercy slay mine enemies, and destroy all them that oppresse my soule: for I am thy seruant.

Grace be with you, and Peace from God our Father, and from the Lord Jesus Christ.

I reioyced, when they sayd to me, We wil go into the house of the Lord. (Psalme 122:1 Geneva Bible)

HYMN X
My name is JACOB. Gen. xxxii. 27.
by John Newton (1725-1807)

AY, I cannot let Thee go,
Till a blessing thou bestow;
Do not turn away thy face,
Mine’s an urgent pressing case.

Dost thou ask me, who I am?
Ah, my Lord, thou know’st my name!
Yet the question gives a plea,
To support my suit with thee.

Thou didst once a wretch behold,
In rebellion blindly bold;
Scorn thy grace, thy pow’r defy,
That poor rebel, Lord, was I.

Once a sinner near despair,
Sought thy mercy–seat by prayer;
Mercy heard and set him free,
Lord, that mercy came to me.

Many years have pass’d since then,
Many changes I have seen;
Yet have been upheld till now,
Who could hold me up but thou?

Thou hast help’d in every need,
This emboldens me to plead;
After so much mercy past,
Canst thou let me sink at last?

No—I must maintain my hold,
’Tis thy goodness makes me bold;
I can no denial take,
When I plead for Jesu’s sake.

—from Olney Hymns. Book I: On select Passages of Scripture.

salme 130
(Geneva Bible)
A song of degrees.
1 Out of the deepe places haue I called vnto thee, O Lord.
2 Lord, heare my voyce: let thine eares attend to the voyce of my prayers.
3 If thou, O Lord, straightly markest iniquities, O Lord, who shall stand?
4 But mercie is with thee, that thou mayest be feared.
5 I haue waited on the Lord: my soule hath waited, and I haue trusted in his worde.
6 My soule waiteth on the Lord more then the morning watch watcheth for the morning.
7 Let Israel waite on the Lord: for with the Lord is mercie, and with him is great redemption.
8 And he shall redeeme Israel from all his iniquities.

Grace be with you, and Peace from God our Father, and from the Lord Jesus Christ.

I reioyced, when they sayd to me, We wil go into the house of the Lord. (Psalme 122:1 Geneva Bible)

HYMN IX
JACOB’S Ladder Gen. xxviii. 12.
by John Newton (1725-1807)

F the Lord our leader be,
We may follow without fear;
East or West, by land or sea,
Home, with him, is ev’ry where;
When from Esau Jacob fled,
Tho’ his pillow was a stone,
And the ground his humble bed,
Yet he was not left alone.

Kings are often waking kept,
Rack’d with cares on beds of state;
Never king like Jacob slept.
For he lay at heaven’s gate:
Lo! he saw a ladder rear’d,
Reaching to the heav’nly throne;
At the top the Lord appear’d,
Spake and claimed him for his own.

“Fear not, Jacob, thou art mine,
And my presence with thee goes;
On thy heart my love shall shine,
And my arm subdue thy foes:
From my promise comfort take;
For my help in trouble call;
Never will I thee forsake,
’Till I have accomplish’d all.”

Well does Jacob’s ladder suit
To the gospel throne of grace;
We are at the ladder’s foot,
Ev’ry hour, in ev’ry place
By affirming flesh and blood,
Jesus heav’n and earth unites;
We by faith ascend to God,
God to dwell with us delights.

They who know the Savior’s name,
Are for all events prepar’d
What can changes do to them,
Who have such a Guide and Guard?
Should they traverse earth around,
To the ladder still they come;
Ev’ry spot is holy ground,
God is there—and he’s their home.

—from Olney Hymns. Book I: On select Passages of Scripture.

salme 88 (Geneva Bible) A song or Psalme of Heman the Ezrahite to give instruction, committed to the sonnes of Korah for him that excelleth upon Malath Leannoth.
1 O Lord God of my saluation, I cry day and night before thee.
2 Let my prayer enter into thy presence: incline thine eare vnto my cry.
3 For my soule is filled with euils, and my life draweth neere to the graue.
4 I am counted among them that go downe vnto the pit, and am as a man without strength:
5 Free among the dead, like the slaine lying in the graue, whome thou remembrest no more, and they are cut off from thine hand.
6 Thou hast layde me in the lowest pit, in darkenes, and in the deepe.
7 Thine indignation lyeth vpon me, and thou hast vexed me with all thy waues. Selah.
8 Thou hast put away mine acquaintance farre from me, and made mee to be abhorred of them: I am shut vp, and cannot get foorth.
9 Mine eye is sorowfull through mine affliction: Lord, I call dayly vpon thee: I stretch out mine hands vnto thee.
10 Wilt thou shewe a miracle to the dead? or shall the dead rise and prayse thee? Selah.
11 Shall thy louing kindenes be declared in the graue? or thy faithfulnes in destruction?
12 Shall thy wonderous workes be knowen in the darke? and thy righteousnes in the land of obliuion?
13 But vnto thee haue I cryed, O Lord, and early shall my prayer come before thee.
14 Lord, why doest thou reiect my soule, and hidest thy face from me?
15 I am afflicted and at the point of death: from my youth I suffer thy terrours, doubting of my life.
16 Thine indignations goe ouer me, and thy feare hath cut me off.
17 They came round about me dayly like water, and compassed me together.
18 My louers and friends hast thou put away from me, and mine acquaintance hid themselues.

Grace be with you, and Peace from God our Father, and from the Lord Jesus Christ.

I reioyced, when they sayd to me, We wil go into the house of the Lord. (Psalme 122:1 Geneva Bible)

HYMN VIII
ESAU Gen. xxv. 34. Heb. xii. 16.
by John Newton (1725-1807)

OOR Esau
repented too late
That once he his birth-right despis’d;
And sold, for a morsel of meat,
What could not too highly be priz’d:
How great was his anguish when told,
The blessing he sought to obtain,
Was gone with the birth-right he sold,
And none could recall it again!

He stands as a warning to all,
Wherever the gospel shall come;
O Hasten and yield to the call,
While yet for repentance there’s room!
Your season will quickly be past,
Then hear and obey it today;
Lest when you seek mercy at last,
The Savior should frown you away.

What is it the world can propose?
A morsel of meat at the best!
For this are you willing to lose
A share in the joys of the bless’d?
Its pleasures will speedily end,
Its favor and praise are but breath;
And what can its profits befriend
Your soul in the moment of death?

If Jesus for these you despise,
And sin to the Savior prefer;
In vain your entreaties and cries,
When summon’d to stand at his bar:
How will you his presence abide?
What anguish will torture your heart?
The saints all enthron’d by his side,
And you be compell’d to depart.

Too often, dear Savior, have I
Preferr’d some poor trifle to thee;
How is it thou dost not deny
The blessing and birth-right to me?
No better than Esau I am,
Tho’ pardon and heav’n be mine;
To me belongs nothing but shame,
The praise and the glory be thine.

—from Olney Hymns. Book I: On select Passages of Scripture.

salme 11
(Geneva Bible)
To him that excelleth. A Psalme or song of David.
1 In the Lord put I my trust: howe say yee then to my soule, Flee to your mountaine as a birde?
2 For loe, the wicked bende their bowe, and make readie their arrowes vpon the string, that they may secretly shoote at them, which are vpright in heart.
3 For the foundations are cast downe: what hath the righteous done?
4 The Lord is in his holy palace: the Lords throne is in the heauen: his eyes wil consider: his eye lids will try the children of men.
5 The Lord will try the righteous: but the wicked and him that loueth iniquitie, doeth his soule hate.
6 Vpon the wicked he shall raine snares, fire, and brimstone, and stormie tempest: this is the porcion of their cup.
7 For the righteous Lord loueth righteousnes: his countenance doeth beholde the iust.

Grace be with you, and Peace from God our Father, and from the Lord Jesus Christ.

I reioyced, when they sayd to me, We wil go into the house of the Lord. (Psalme 122:1 Geneva Bible)

HYMN VII
The Lord will provide.
by John Newton (1725-1807)

HO’ troubles assail
And dangers affright,
Tho’ friends should all fail
And foes all unite;
Yet one thing secures us,
Whatever betide,
The scripture assures us,
The Lord will provide.

The birds without barn
Or storehouse are fed,
From them let us learn
To trust for our bread:
His saints, what is fitting,
Shall ne’er he deny’d,
So long as ’tis written,
The Lord will provide.

We may, like the ships,
By tempest be tossed
On perilous deeps,
But cannot be lost.
Though Satan enrages
The wind and the tide,
The promise engages,
The Lord will provide.

His call we obey
Like Abra’m of old,
Not knowing our way,
But faith makes us bold;
For tho’ we are strangers
We have a good Guide,
And trust in all dangers,
The Lord will provide.

When Satan appears
To stop up our path,
And fill us with fears,
We triumph by faith;
He cannot take from us,
Tho’ oft he has try’d,
This heart–cheering promise,
The Lord will provide.

He tells us we’er weak,
Our hope is in vain,
The good that we seek
We ne’er shall obtain,
But when such suggestions
Our spirits have ply’d,
This answers all questions,
The Lord will provide.

No strength of our own,
Or goodness we claim,
Yet since we have known
The Savior’s great name;
In this our strong tower
For safety we hide,
The Lord is our power,
The Lord will provide.

When life sinks apace
And death is in view,
This word of his grace
Shall comfort us thro’:
No fearing or doubting
With Christ on our side,
We hope to die shouting,
The Lord will provide.

—from Olney Hymns. Book I: On select Passages of Scripture.

salme 32
(Geneva Bible)
A Psalme of David to give instruction.
1 Blessed is he whose wickednes is forgiuen, and whose sinne is couered.
2 Blessed is the man, vnto whom the Lord imputeth not iniquitie, and in whose spirite there is no guile.
3 When I helde my tongue, my bones consumed, or when I roared all the day,
4 (For thine hand is heauie vpon me, day and night: and my moysture is turned into ye drought of summer. Selah)
5 Then I acknowledged my sinne vnto thee, neither hid I mine iniquitie: for I thought, I will confesse against my selfe my wickednesse vnto the Lord, and thou forgauest the punishment of my sinne. Selah.
6 Therefore shall euery one, that is godly, make his prayer vnto thee in a time, when thou mayest be founde: surely in the flood of great waters they shall not come neere him.
7 Thou art my secret place: thou preseruest me from trouble: thou compassest me about with ioyfull deliuerance. Selah.
8 I will instruct thee, and teache thee in the way that thou shalt goe, and I will guide thee with mine eye.
9 Be ye not like an horse, or like a mule, which vnderstand not: whose mouthes thou doest binde with bit and bridle, least they come neere thee.
10 Many sorowes shall come to the wicked: but he, that trusteth in the Lord, mercie shall compasse him.
11 Be glad ye righteous, and reioyce in the Lord, and be ioyfull all ye, that are vpright in heart.

Grace be with you, and Peace from God our Father, and from the Lord Jesus Christ.

I reioyced, when they sayd to me, We wil go into the house of the Lord. (Psalme 122:1 Geneva Bible)

HYMN IV
Walking with GOD.
by John Newton (1725-1807)

y faith in CHRIST I walk with God,
With heav’n, my journeys’–end, in view;
Supported by his staff and rod,
My road is safe and pleasant too,

I travel through a desert wide
Where many round me blindly stray;
But He vouchsafes to be my guide,
And will not let me miss my way.

Though snares and dangers throng my path,
And earth and hell my course withstand;
I triumph over all by faith,
Guarded by his Almighty hand.

The wilderness affords no food,
But God for my support prepares;
Provides me every needful good,
And frees my soul from wants and cares.

With him sweet converse I maintain,
Great as he is I dare be free;
I tell him all my grief and pain,
And he reveals his love to me.

Some cordial from his word he brings,
Whene’er my feeble spirit faints;
At once my soul revives and sings,
And yields no more to sad complaints.

I pity all that worldlings talk
Of pleasures that will quickly end;
Be this my choice, O Lord, to walk
With thee, my Guide, my Guard, my Friend.

—from Olney Hymns. Book I: On select Passages of Scripture.

salme 140
Geneva Bible
To him that excelleth. A Psalme of David.
1 Deliuer me, O Lord, from the euill man: preserue me from the cruel man:
2 Which imagine euill things in their heart, and make warre continually.
3 They haue sharpened their tongues like a serpent: adders poyson is vnder their lips. Selah.
4 Keepe mee, O Lord, from the handes of the wicked: preserue mee from the cruell man, which purposeth to cause my steppes to slide.
5 The proude haue layde a snare for me, and spred a nette with cordes in my pathway, and set grennes for me. Selah.
6 Therefore I saide vnto the Lord, Thou art my God: heare, O Lord, the voyce of my prayers.
7 O Lord God the strength of my saluation, thou hast couered mine head in the day of battel.
8 Let not the wicked haue his desire, O Lord: performe not his wicked thought, least they be proude. Selah.
9 As for the chiefe of them, that compasse me about, let the mischiefe of their owne lippes come vpon them.
10 Let coles fal vpon them: let him cast them into the fire, and into the deepe pits, that they rise not.
11 For the backbiter shall not be established vpon the earth: euill shall hunt the cruell man to destruction.
12 I know that the Lord will auenge the afflicted, and iudge the poore.
13 Surely the righteous shall prayse thy Name, and the iust shall dwell in thy presence.

Grace be with you, and Peace from God our Father, and from the Lord Jesus Christ.

I reioyced, when they sayd to me, We wil go into the house of the Lord. (Psalme 122:1 Geneva Bible)

HYMN II
CAIN and ABEL. Gen iv. 3—8
by John Newton (1725-1807)

hen Adam fell he quickly lost
God’s image, which he once possessed:
See All our nature since could boast
In Cain, his first-born Son, expressed!

The sacrifice the Lord ordained
In type of the Redeemer’s blood,
Self–righteous reas’ning Cain disdained,
And thought his own first-fruits as good.

Yet rage and envy filled his mind,
When, with a fallen, downcast look,
He saw his brother favor find,
Who God’s appointed method took.

By Cain’s own hand, good Abel died,
Because the Lord approved his faith;
And, when his blood for vengeance cried,
He vainly thought to hide his death.

Such was the wicked murd’rer Cain,
And such by nature still are we,
Until by grace we’re born again,
Malicious, blind and proud, as he.

Like him the way of grace we slight,
And in our own devices trust;
Call evil good, and darkness light,
And hate and persecute the just.

The saints, in every age and place,
Have found this history fulfilled;
The numbers all our thoughts surpass
Of Abels, whom the Cains have killed!

Thus Jesus fell—but O! his blood
Far better things than Abel’s cries:
Obtains his murd’rers peace with God,
And gains them mansions in the skies.

From Olney Hymns. Book I: On select Passages of Scripture.

salme 80 (Geneva Bible)
To him that excelleth on Shoshannim Eduth. A Psalme committed to Asaph.

1 Heare, O thou Shepheard of Israel, thou that leadest Ioseph like sheepe: shewe thy brightnes, thou that sittest betweene the Cherubims.
2 Before Ephraim and Beniamin and Manasseh stirre vp thy strength, and come to helpe vs.
3 Turne vs againe, O God, and cause thy face to shine that we may be saued.
4 O Lord God of hostes, how long wilt thou be angrie against the prayer of thy people?
5 Thou hast fedde them with the bread of teares, and giuen them teares to drinke with great measure.
6 Thou hast made vs a strife vnto our neighbours, and our enemies laugh at vs among themselues.
7 Turne vs againe, O God of hostes: cause thy face to shine, and we shalbe saued.
8 Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it.
9 Thou madest roume for it, and didest cause it to take roote, and it filled the land.
10 The mountaines were couered with the shadowe of it, and the boughes thereof were like the goodly cedars.
11 Shee stretched out her branches vnto the Sea, and her boughes vnto the Riuer.
12 Why hast thou then broken downe her hedges, so that all they, which passe by the way, haue plucked her?
13 The wilde bore out of the wood hath destroyed it, and the wilde beastes of the fielde haue eaten it vp.
14 Returne we beseech thee, O God of hostes: looke downe from heauen and beholde and visite this vine,
15 And the vineyard, that thy right hand hath planted, and the young vine, which thou madest strong for thy selfe.
16 It is burnt with fire and cut downe: and they perish at the rebuke of thy countenance.
17 Let thine hande be vpon the man of thy right hande, and vpon the sonne of man, whome thou madest strong for thine owne selfe.
18 So will not we goe backe from thee: reuiue thou vs, and we shall call vpon thy Name.
19 Turne vs againe, O Lord God of hostes: cause thy face to shine and we shalbe saued.

Grace be with you, and Peace from God our Father, and from the Lord Jesus Christ.

I reioyced, when they sayd to me, We wil go into the house of the Lord. (Psalme 122:1 Geneva Bible)

HYMN I
ADAM. Genesis iii. 9.
by John Newton (1725-1807)

n man, in his own image made,
How much did God bestow?
The whole creation homage paid,
And owned him Lord, below!

He dwelt in Eden’s garden, stored
With sweets for every sense;
And there with his descending Lord
He walked in confidence.

But O! by sin how quickly changed!
His honor forfeited,
His heart, from God and truth, estranged,
His conscience filled with dread!

Now from his Maker’s voice he flees,
Which was before his joy:
And thinks to hide, amidst the trees,
From an All–seeing eye.

Compelled to answer to his name,
With stubbornness and pride
He cast, on God himself, the blame,
Nor once for mercy cried.

But grace, unasked, his heart subdued
And all his guilt forgave;
By faith, the promised seed he viewed,
And felt his pow’r to save.

Thus we ourselves would justify,
Though we the Law transgress;
Like him, unable to deny,
Unwilling to confess.

But when by faith the sinner sees
A pardon bought with blood;
Then he forsakes his foolish pleas,
And gladly turns to God.

From Olney Hymns. Book I: On select Passages of Scripture.

salme 52 (Geneva Bible)
To him that excelleth. A Psalme of Dauid to giue instruction. When Doeg the Edomite came and shewed Saul, and saide to him, Dauid is come to the house of Abimelech.

1 Why boastest thou thy selfe in thy wickednesse, O man of power? the louing kindenesse of God indureth dayly.
2 Thy tongue imagineth mischiefe, and is like a sharpe rasor, that cutteth deceitfully.
3 Thou doest loue euill more then good, and lies more then to speake the trueth. Selah.
4 Thou louest all wordes that may destroye, O deceitfull tongue!
5 So shall God destroy thee for euer: he shall take thee and plucke thee out of thy tabernacle, and roote thee out of ye land of the liuing. Selah.
6 The righteous also shall see it, and feare, and shall laugh at him, saying,
7 Beholde the man that tooke not God for his strength, but trusted vnto the multitude of his riches, and put his strength in his malice.
8 But I shall bee like a greene oliue tree in the house of God: for I trusted in the mercie of God for euer and euer.
9 I will alway praise thee, for that thou hast done this, and I will hope in thy Name, because it is good before thy Saints.

Grace be with you, and Peace from God our Father, and from the Lord Jesus Christ.

Another quote from John Piper:

   When [John Newton] wrote his Narrative in the early 1760s he said, “I know not that I have ever since met so daring a blasphemer.” The hymn we know as “Amazing Grace” was written to accompany a New Year’s sermon based on 1 Chronicles 17:16, “Then King David went in and sat before the Lord, and said, ‘Who am I, O Lord God, and what is my house, that you have brought me thus far?’”

Amazing grace!—how sweet the sound—
That saved a wretch like me,
I once was lost, but now am found,
Was blind but now I see.

   The effect of this amazement is tenderness toward others. “[The ‘wretch’ who has been saved by grace] believes and feels his own weakness and unworthiness, and lives upon the grace and pardoning love of his Lord. This gives him an habitual tenderness and gentleness of spirit. Humble under a sense of much forgiveness to himself, he finds it easy to forgive others.”
   He puts it in a picture:

A company of travelers fall in to a pit: one of them gets a passenger to draw him out. Now he should not be angry with the rest for falling in; nor because they are not yet out, as he is. He did not pull himself out: instead, therefore, of reproaching them, he should show them pity. . . . A man, truly illuminated, will no more despise others, than Bartimaeus, after his own eyes were opened, would take a stick, and beat every blind man he met.

   Glad-hearted, grateful lowliness and brokenness as a saved “wretch” was probably the most prominent root of Newton’s habitual tenderness with people.

—John Piper, The Roots of Endurance, 72-73.

Jonathan Moorhead recently asked (although I have searched in vain to find it on his blog, I’m sure it was he*) what epitaph we would like on our grave. I think I’ve found mine.

John Newton died on December 21, 1807, at the age of eighty- two. A month previously he wrote:

It is a great thing to die; and, when flesh and a heart fail, to have God for the strength of our hearts, and our portion forever. I know whom I have believed, and he is able to keep that which I have committed against that great day. Hence forth there is laid up for me a crown of righteousness, which the lord, the righteous judge, shall give me that day.

—Quoted in The Roots of Endurance by John Piper, 52.