Many a heathen master was rebuked amid his career of profligacy by the saintly lives of Christian slaves, who had given themselves up to the Lord of purity; and probably the hearts of many were touched through the prayers of those they had despised. We have read of a negress in the Southern States who was caught praying by her master, and cruelly beaten for her pains. Stripped and tied fast to the post, as the blood stained whip ceased for a moment to fall on the quivering flesh, she was asked if she would give over praying. "No, massa, never!" was the answer; "I will serve you, but I must serve God." Again the lashes rained down on her bleeding back; but when once mere they ceased, the voice of the follower of Jesus was heard praying, "O Lord, forgive poor massa, and bless him." Suddenly the whip fell from his hand; stricken with the finger of God, he broke down in penitence. Then and there the prayer was answered — the godless master was saved through the faithfulness of the slave he had despised.

(A. Rowland, LL. B.)

n: — But we must not overlook the insidious and powerful influence of custom, which makes a sin so familiar that we do not trouble to investigate

2. We deal with it as a sentinel does with one he has allowed to pass without challenge — he thinks it all right, and lets him pass again and again, until at last he is horrified to find he has been giving admission to a foe. John Newton, for example, after his conversion (which was as genuine as it was remarkable), carried on for years the inhuman traffic of slavery, and felt his conscience at rest so long as he did what he could for the bodily comfort of the slaves. He was quite insensible to the sinfulness of slavery until it pleased God to open his eyes, which had been blinded by custom. And, at the close of last century, an American gentleman left a plantation well stocked with slaves to the Society for the Propagation of the Gospel, and was evidently unconscious of any inconsistency. It is not to be won dered at that, in the early days of Christianity, disciples of Jesus were similarly deceived. Instead of condemning them, let us ask ourselves whether custom is not blinding us to other sins.

(A. Rowland, LL. B.)

It is objected to Christianity, which in my text may be considered as meant by "the name and doctrine of God," that many of those who profess to be regulated by its spirit and laws, instead of being better, are often much worse than other men; that, pretending to adhere to it as a System of truth and righteousness, they yet frequently neglect or violate the duties of those relations and conditions in which they are placed; that servants, for example, as here particularly alluded to by the apostle, bearing the name of Jesus, do, notwithstanding, act unfaithfully and disobediently; that the same remark is applicable to individuals of every other class and station in civil society; and that even some of the ministers of the gospel, who have studied it most, and should know it best, are themselves grievously addicted to the follies and vices of the world.

1. In the first place, then, the persons by whom the objection is adduced, seem, in many cases, to be influenced by a determination to censure, with or without reason, the conduct of Christ's professed followers. Whatever aspect we put on, and whatever deportment we maintain, they must discover, or imagine, something which they may use as a pretext for personal reproach, and which they may ultimately level against the doctrine or principles that we hold. If we are grave, they accuse us of being morose and gloomy. If we are cheerful, then we are light and joyous spirits, having as little seriousness and as much wantonness as themselves.

2. We remark, in the second place, that the fact which gives rise to the objection we are considering is not unfrequently exaggerated by the fault of an individual being transferred and imputed to the whole class to which he belongs. The ultimate aim is to bring Christianity into disrepute — to "blaspheme the name and the doctrine of God"; and in order to accomplish what is thus intended, the aberrations of every individual Christian are spoken of as descriptive of all who have embraced the religion of Jesus, and as a sort of universal and necessary accompaniment to the faith and character of His disciples.

3. It may be observed, in the third place, that the fact of which we are speaking is often exaggerated, by considering one part of the Christian's conduct as a test of his whole character. The splendour of their virtues is obscured by an individual spot, which malice or misconception has magnified far beyond its real size. And their character is appreciated, not by the tone of their principles, in connection with the habitual tenor of their conduct, but by a single vicious action, of which their mind is utterly abhorrent, which they bewail with unfeigned sorrow, and which a candid eye would trace to those imperfections of the heart, and those infelicities of condition, which adhere to humanity in its best estate. The unmanly equivocation of Abraham, the aggravated crime of David, and the unhappy strife between Paul and Barnabas, are held out as the characteristic features of these eminent persons; that faith, and piety, and humility, and zeal for the glory of God and the best interests of mankind, by which they were severally distinguished, go for nothing in the estimate that is formed.

4. In the fourth place, the fact by which unbelievers are furnished with the objection we refer to, is frequently amplified by a too rigid comparison of the Christian's conduct with the religion in which he professes to believe. Now, it would be fair enough to judge us by the standard to which we appeal, if they would take care at the same time to apply it under the direction of those rules, which the very nature and circumstances of the case require to be observed in such an important trial. They forget that the morality of the gospel must be perfect, because it is prescribed by a perfect Being, and that, had it been otherwise, they would very soon have discovered it to be unworthy of its alleged author. They forget that moral imperfection is an attribute of our fallen nature, and must therefore mingle in all our attempts to comply with the Divine will, and to imitate the Divine character.Conclusion:

1. And, in the first place, let it not be thought that we mean to plead for any undue or unlawful indulgence to the disciples of Jesus.

2. In the second place, let Christians beware of encouraging unbelieving and ungodly men in this mode of misjudging and misrepresenting character.

3. Lastly, let us scrupulously abstain in our own conduct from everything of which advantage may be taken, for that unhallowed purpose.

(A. Thomson, D. D.)

Men may reject what is true, and disobey legal authority; that is what they do every day. But such rejection and disobedience neither alter the nature of that truth, nor destroy the legitimacy of that authority. In the same way the Christian religion, being established on grounds which have the sanction of God to support them, cannot be deprived of its claims to our submissive regard, because those who profess to believe in it do not act uniformly as it requires. "Let God be true, and every man a liar." The objection must suppose that the wickedness of professing Christians arises either from Christianity being directly immoral in its influence, or from its being deficient in power to make its votaries holy. Now, that its influence is far from being directly immoral will be granted, without hesitation, by every one who is at all acquainted with its spirit and its principles. It has a character so completely opposite to this, that it is commonly accused by its enemies of being severely and unnecessarily strict, inasmuch as it requires us to conform ourselves to a perfect law, and to imitate a perfect example. The objection, therefore, must owe its force to the other alternative that was stated. It must suppose that Christianity is deficient in power, or not properly calculated to make its votaries holy. Wherein, then, does its alleged deficiency consist? In what respect is it naturally inefficacious for making men virtuous and good? Is it defective in the plainness and energy of its precepts? Nothing can be plainer, or more forcible, than the manner in which it proposes its rules for the regulation of our conduct. Again, is Christianity defective in the extent of its morality? Its morality could not be more extensive than it actually is. There is no vice which it does not prohibit; there is no virtue which it does not enjoin. Is it defective in the principles on which its morality is founded? That might be affirmed, if it inculcated the principle of fictitious honour, which this moment stimulates to noble deeds, and the next gives its countenance to boundless dissipation and bloody revenge, or the principle of sentimental feeling. But the principles of Christian morality are of a quite different and infinitely more perfect kind, and fitted, by their natural and unfettered operation, to form a character of unblemished and superlative worth. Profound regard for the authority of Him who made us, whose subjects we now are, to whom we are finally accountable, and who possesses the most sacred and unquestionable title to our unreserved homage; firm and lively faith in the existence and perfections of God; supreme love and ardent gratitude to that Being who is infinitely amiable in Himself, and whose unbounded mercy in Christ Jesus has laid us under obligations to obedience the most cheerful and devoted; a heartfelt reliance upon that sacrifice of Himself by which the Son of God redeemed sinners from the guilt and the dominion of sin, and, by the influences of His Holy Spirit, extends as far as the habitations of men are found, elevates us above the sordid wish of living to ourselves, and consists in so loving each other as Christ has loved us. Is Christianity defective, then, in the sanctions with which its laws are enforced? These sanctions are fitted to awe the stoutest, and to animate the coldest heart. Is it defective in the encouragements which it gives to virtuous exertions? What encouragements greater than these: an assurance that "the eye of God is ever upon the righteous, and His ear open to their cry." Is it defective, I ask, in the last place, in the external means which it prescribes for promoting the spiritual improvement of the Christian? Here, also, it is wholly unexceptional. It puts into his hands a volume, which is "given by inspiration, and is profitable for doctrine, for reproof, for correction and instruction ill righteousness, that as a man of God he may be perfect, thoroughly furnished unto all good works." It consecrates one day in seven to rest from ordinary labour, to give him a special opportunity of examining his heart, and of providing an additional store of knowledge and wisdom for his guidance in future. In all the views now taken of the moral influence of the gospel, it evidently appears that no defect whatever can be ascribed to it in that particular. On the contrary, it seems perfectly calculated, by the qualities we have found it to possess, to purify, in an extraordinary measure, the heart and the character of its adherents.

(A. Thomson, D. D.)

The argument is not complete till we have considered the effects which Christianity has produced on the moral character of its adherents.

1. Let it be considered what a multitude of excellent characters have been formed by the influence of the gospel. From its first establishment down to the present day, every successive age has had a number of individuals and of families by whom its sanctifying power has been deeply felt and practically exhibited. On looking into the history of its progress and effects, we observe that it no sooner obtained a footing, than it began to change the moral aspect of society, wherever, at least, the profession of it prevailed.

2. But the holy tendency of the gospel is obvious, not only from its powerful effect on those who have truly believed its Divine origin, and given a candid reception to its doctrines; the same thing may be seen in the improved moral condition of those also who have either given a mere speculative assent to it, or who are acquainted only with its tenets and precepts, or who live merely in countries where it is professed. The history of the gospel furnishes us with a detail of interesting and incontrovertible facts, which demonstrate that Christianity has neither been useless nor detrimental as a moral system: that it has maintained an influence peculiar to itself over the sentiments and manners of mankind; and that this influence has been at once powerful, important, and extensive.

3. It is not enough, however, to state that there are many who show in their conduct the holy tendency and sanctifying power of Christianity; that there are, and have been, multitudes of Christians who have adorned their religion by the exercise of every virtue; it is proper to state, in addition to this, the contrast which their present conduct exhibits to their former conduct, and also to the deportment of others who have rejected the gospel, or who have never heard of its existence. It is right also to compare the moral character of the Christian with that of others who have not known or adopted the same religious faith.

4. It was formerly stated that the fact upon which the objection we are considering is founded, is frequently exaggerated by the fault of one Christian being transferred or imputed to the whole Church. But I have now to observe that the fact is also most unfairly and injuriously misapplied in another way. Our adversaries make no distinction between real and merely nominal Christians.

5. That the gospel has not been more generally efficacious in reforming mankind and in perfecting the character of its votaries, is to be accounted for in various ways. Without entering into any detail, however, I may merely mention one general principle which appears to solve the whole difficulty. The gospel is not a system of compulsion.

(A. Thomson, D. D.)

We are called upon, by every motive of gratitude to the Saviour, of regard to the Divine honour, and of compassion to the souls of men, who must be saved by Christianity, or not be saved at all, to abstain from all those actions and indulgences by which "the name or the doctrine of God may be blasphemed." This is the exhortation of the apostle, which we shall now endeavour to illustrate, by pointing out the way in which it is to be complied with, so as most effectually to answer the end for which it is given.

1. And, in the first place, we exhort you never to forget that the gospel is a practical system. When you turn your mind to any one of its doctrinal truths, you will consider that it is not only to be believed, but that it is to make you free, in some respect or other, from the dominion of iniquity. When you meet with any precept, you will recollect that it is not merely a proof of the perfection of that morality which revelation inculcates, but a rule for your deportment in that branch of holiness to which it refers. When you cast your eye upon the delineation of a character, you will view it as not only held out to attract, or to interest you, but as set before you to warn you against certain offences or to recommend the practice of certain virtues.

2. In the second place, with the same view we exhort you to a faithful and conscientious discharge of the duties which belong to the several relations in which you stand, and the various circumstances in which you are placed. Nor is this all. The circumstances, as well as the relations of life, come under the government of the rule we are considering.

3. In the third place, we exhort you to make a willing sacrifice even of certain privileges and comforts, when the exigences of the case require it, though, in ordinary circumstances, you would be warranted in refusing to make it, if it were demanded. "Let as many servants as are under the yoke," says the apostle, "count their own masters worthy of all honour, that the name of God and His doctrine be not blasphemed." While you recollect what is due to yourselves, you must recollect still more what is due to the gospel.

(A. Thomson, D. D.)

I. First I am to consider WHAT JUST GROUND OR COLOUR THERE MAY BE FOR A COMPLAINT OF THE EXCEEDING WICKEDNESS OF MEN NOW UNDER THE CHRISTIAN DISPENSATION. And here it may with truth be observed to the advantage of our holy religion, that, as bad as men are under it, they would have yet been worse without it. The rule by which Christians are obliged to walk is so excellent, and they are thereby so fully and clearly informed of the whole extent of their duty; the promised assistances are so mighty and the rewards so vast, by which they are animated to obedience; that their transgressions, as they are attended with a deeper guilt, so must needs appear to be of a more prodigious size than those of other men. And it is no wonder, therefore, if, on both these accounts, good and holy persons have spoken of them with a particular degree of detestation and horror. And as the vices of Christians are, for these reasons, open and glaring, so their virtues oftentimes disappear and lie hid. The profound humility and self-denial, which the Christian religion first enjoined, leads the true disciples of Christ, in the exercise of the chief gospel graces, to shun the applause and sight of men as much as is possible. On these, and such accounts as these, I say vice seems to have the odds of virtue among those who name the name of Christ, much more than it really hath.

II. Secondly, THAT THEY ARE VERY UNREASONABLE IN SO DOING, I AM IN THE NEXT PLACE TO SHOW. For —

1. The holiest and purest doctrine imaginable is but doctrine still; it can only instruct, admonish, or persuade; it cannot compel. The gospel means of grace, powerful as they are, yet are not, and ought not to be, irresistible. Let the gospel have never so little success in promoting holiness, yet all who have considered it must own that it is in itself as fit as anything that can be imagined for that purpose, and incomparably more fit than any other course that ever was taken. Did philosophy suffer in the opinion of wise men on account of the debaucheries that reigned in those ages, wherein it flourished most among the Grecians and Romans? Was it then thought a good inference that, because men were very dissolute when wisdom was at the height, and the light of reason shone brightest, therefore wisdom and reason were of little use towards making men virtuous?

2. The present wickedness of Christians cannot be owing to any defect in the doctrine of Christ, nor be urged as a proof of the real inefficacy of it towards rendering men holy;Because there was a time when it had all the success of this kind that could be expected; the time, I mean, of its earliest appearance in the world; when the practice of the generality of Christians was a just comment on the precepts of Christ; and they could appeal from their doctrines to their lives, and challenge their worst enemies to show any remarkable difference between them.

1. There must needs be a great disparity between the first Christians and those of these latter ages; because Christianity was the religion of their choice. They took it up while it was persecuted.

2. Another account of the great degeneracy of Christians may be drawn from men's erecting new schemes of Christianity which interfere with the true and genuine account of it.

3. It is not to be expected but that, where Christians are wicked, they should be rather worse than other men; for this very reason, because they have more helps towards becoming better, and yet live in the contempt or neglect of them.

III. SOME MORE PROPER AND NATURAL INFERENCES THAT MAY BE DRAWN FROM IT. They are many and weighty. And —

1. This should be so far from shocking our faith, that it ought on the contrary to confirm and strengthen it; for the universal degeneracy of Christians in these latter days was plainly and punctually foretold by Christ and His apostles.

2. Consider the monstrous degree of pravity and perverseness that is hid in the heart of man, and to account for the rise of it.

3. Learn from thence not to measure doctrines by persons, or persons by doctrines: that is, not to make the one a complete rule and standard whereby to judge of the goodness or badness of the other.

4. To excite ourselves from thence to do what in us lies towards removing this scandal from the Christian faith at large, and from that particular church of Christ to which we belong; both by living ourselves as becomes our holy religion; and by influencing others, as we have ability and opportunity, to live as we do; that so both we and they may adorn the doctrine of God our Saviour in all things (Titus 2:10).

(Bp. Atterbury.)

Near the close of the civil war a gentleman residing in a Southern state deemed it prudent, the Northern army being within four miles of his residence, to conceal his State bonds, plate and other valuables. He decided on burying them in the woods; but as this concealment required assistance, it was necessary to take one of his slaves into his confidence. The man he selected was one whom he knew to be a consistent Christian. With this slave's aid he buried his treasure, and only he and his master knew the hiding-place. When the Northern troops came two days afterward, they were informed by the slaves, then emancipated, which of their number knew of the buried treasure. The man was ordered to disclose the spot where it was hidden, but he knew if he did so his former master would be ruined, and he refused. Six men with loaded pistols pointed at his head repeated the order, and gave him twenty minutes to decide whether he would obey or die. Life was very sweet, and the slave burst into tears, but told them he would rather die than break his word to his master. The rough soldiers were touched by the faithful fellow's heroism, and released him unharmed. It is often said that religion makes men weak and unmanly, but this Christian slave is an instance of the injustice of the charge. He was faithful even in peril of death.

The position we have in society, when we come to think of it, ought never to make us unhappy. There is a kind of painting, or work, that they make in other countries, that they call mosaic. It is made by little pieces of marble, or pieces of glass of different colours. They are so small that each one represents merely a line. There are simply these little pieces of glass or marble, and, if one of the pieces falls or is trampled on, no matter; it is not worth anything at all of itself. And yet the artist takes that little piece, and places it by another, and hands out another, and proceeds until he makes a human face — the shape, the eyes, the mouth, the lips, the cheeks, the human form, part shaped to part — so that, standing off three or four feet, you could not tell it from an oil painting. Now, suppose that one of those little pieces should say, "I wish he would put me in the apple of the eye"; and another, " I wish he would put me on the lip"; and another the cheek — but the artist knows just where to put it, and to put it any where else would be to mar the picture. And if one should be lost, it would mar the picture. Each one has its place. I have thought it is so in society. God is making a great picture out of society. He is making it out of insignificant materials, out of dust and ashes; but He is making a picture for all eternity, and wherever God may be pleased to put me in that picture, if He puts me at all, it seems to me I should be glad to be there. We shall be glad of it, and the arch angels shall contemplate God's picture. I cannot tell where I shall be; but God is putting us where we should be, and these plans are for our good and our glory and our triumph. And when we get to heaven, we shall not wish we had been much different from what we were, only that we had been better. But here we are so dissatisfied!

(Bp. Simpson.)

Let us invite servants to remember that they are working for God as well as for man. Their master's kitchen is a room in their Father's house. They may have bad employers who do not care for good work, or ignorant ones who do not appreciate it, or disheartened ones who have ceased to expect it. They must take for their guidance their heavenly Father's work in nature. His rain falls on the just and on the unjust, on the carefully tilled field which invites His blessing and on the stony ground which refuses it. Their ambition must be to make their work fit to be part of His. Their kitchen must be able to welcome His sunshine without being put to shame by it. There should be no vessel thrust away to the back of the cupboard too foul to receive the purity of His daisies or His primroses. When they find themselves hampered and defeated by thoughtlessness or selfishness, they must think how nature makes the best of everything, throwing ivy over ruins, and absorbing all decay into something new and good. (Edward Garrett.)

Paul, Philemon, Pilate, Timotheus, TimothyEphesusArise, Aspired, Astray, Countless, Coveted, Craving, Eager, Erred, Evil, Evils, Faith, Fixed, Greed, Griefs, Hankered, Hearts, Kinds, Led, Longing, Love, Money, Pangs, Pierce, Pierced, Reaching, Root, Sorrows, Sorts, Themselves, Unnumbered, Wandered, Wounded1. Of the duty of servants.
3. Not to have fellowship with newfangled teachers.
6. Godliness is great gain;
10. and love of money the root of all evil.
11. What Timothy is to flee, and what to follow.
17. and whereof to admonish the rich.
20. To keep the purity of true doctrine, and to avoid godless ideas.

1 Timothy 6:10

     4504   roots
     5238   bribery
     5349   injustice, examples
     5399   luxury
     5413   money, attitudes
     5833   diligence
     5840   eagerness
     5970   unhappiness
     8028   faith, body of beliefs
     8735   evil, origins of
     8743   faithlessness, nature of
     8770   idolatry, in NT

1 Timothy 6:3-10

     5871   greed, response to

1 Timothy 6:6-10

     4966   present, the
     5929   resentment, against people

1 Timothy 6:7-10

     5890   insecurity

1 Timothy 6:8-10

     8810   riches, dangers

1 Timothy 6:9-10

     5353   interest
     5591   treasure
     8777   lust

The Conduct that Secures the Real Life
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A More Particular Exposition of 1 Tim. ...
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The Light of Glory.
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St. Augustine—Of the Work of Monks.

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(Admonition 6). Differently to be admonished are servants and masters. Servants, to wit, that they ever keep in view the humility of their condition; but masters, that they lose not recollection of their nature, in which they are constituted on an equality with servants. Servants are to be admonished that they despise not their masters, lest they offend God, if by behaving themselves proudly they gainsay His ordinance: masters, too, are to be admonished, that they are proud against God with respect …
Leo the Great—Writings of Leo the Great

How the Poor and the Rich Should be Admonished.
(Admonition 3.) Differently to be admonished are the poor and the rich: for to the former we ought to offer the solace of comfort against tribulation, but in the latter to induce fear as against elation. For to the poor one it is said by the Lord through the prophet, Fear not, for thou shalt not be confounded (Isai. liv. 4). And not long after, soothing her, He says, O thou poor little one, tossed with tempest (Ibid. 11). And again He comforts her, saying, I have chosen thee in the furnace of …
Leo the Great—Writings of Leo the Great

Conflict and Comfort.
"For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; that their hearts may be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ."--COL. ii. 1, 2. Although he was in prison the Apostle was constantly at work for his Master, and not least of all at the work of prayer. If ever the words …
W. H. Griffith Thomas—The Prayers of St. Paul

"But Seek Ye First the Kingdom of God," &C.
Matt. vi. 33.--"But seek ye first the kingdom of God," &c. O "seekest thou great things for thyself," says God to Baruch, (Jer. xlv. 5) "seek them not." How then doth he command us in the text to seek a kingdom? Is not this a great thing? Certainly it is greater than those great things he would not have Baruch to seek after, and yet he charges us to seek after it. In every kind of creatures there is some difference, some greater, some lesser, some higher, some lower; so there are some men far above …
Hugh Binning—The Works of the Rev. Hugh Binning

Letter Xlvii to the Brother of William, a Monk of Clairvaux.
To the Brother of William, a Monk of Clairvaux. [74] Bernard, after having made a striking commendation of religious poverty, reproaches in him an affection too great for worldly things, to the detriment of the poor and of his own soul, so that he preferred to yield them up only to death, rather than for the love of Christ. 1. Although you are unknown to me by face, and although distant from me in body, yet you are my friend, and this friendship between us makes you to be present and familiar to …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

A Few Sighs from Hell;
or, The Groans of the Damned Soul: or, An Exposition of those Words in the Sixteenth of Luke, Concerning the Rich Man and the Beggar WHEREIN IS DISCOVERED THE LAMENTABLE STATE OF THE DAMNED; THEIR CRIES, THEIR DESIRES IN THEIR DISTRESSES, WITH THE DETERMINATION OF GOD UPON THEM. A GOOD WARNING WORD TO SINNERS, BOTH OLD AND YOUNG, TO TAKE INTO CONSIDERATION BETIMES, AND TO SEEK, BY FAITH IN JESUS CHRIST, TO AVOID, LEST THEY COME INTO THE SAME PLACE OF TORMENT. Also, a Brief Discourse touching the …
John Bunyan—The Works of John Bunyan Volumes 1-3

"For to be Carnally Minded is Death; but to be Spiritually Minded is Life and Peace. "
Rom. viii. 6.--"For to be carnally minded is death; but to be spiritually minded is life and peace." It is true, this time is short, and so short that scarce can similitudes or comparisons be had to shadow it out unto us. It is a dream, a moment, a vapour, a flood, a flower, and whatsoever can be more fading or perishing; and therefore it is not in itself very considerable, yet in another respect it is of all things the most precious, and worthy of the deepest attention and most serious consideration; …
Hugh Binning—The Works of the Rev. Hugh Binning

The Age of the Apostles (Ad 33-100)
The beginning of the Christian Church is reckoned from the great day on which the Holy Ghost came down, according as our Lord had promised to His Apostles. At that time, "Jews, devout men, out of every nation under heaven," were gathered together at Jerusalem, to keep the Feast of Pentecost (or Feast of Weeks), which was one of the three holy seasons at which God required His people to appear before Him in the place which He had chosen (Deuteronomy xvi. 16). Many of these devout men there converted …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

"But we are all as an Unclean Thing, and all Our Righteousnesses are as Filthy Rags,"
Isaiah lxiv 6, 7.--"But we are all as an unclean thing, and all our righteousnesses are as filthy rags," &c. This people's condition agreeth well with ours, though the Lord's dealing be very different. The confessory part of this prayer belongeth to us now; and strange it is, that there is such odds of the Lord's dispensations, when there is no difference in our conditions; always we know not how soon the complaint may be ours also. This prayer was prayed long before the judgment and captivity came …
Hugh Binning—The Works of the Rev. Hugh Binning

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

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