O, FOR MORE GRACE!
OUR Father, Thou dost hear us when we pray. Thou hast provided an advocate and intercessor in heaven now; we cannot come to Thee unless Thy Holy Spirit shall suggest desire, and help us while we plead. We would ask that the subject which caused such conflict to Paul may be beyond conflict with us; may we know the Christ and have Him to be our all in all. We would have the conflict about others, but may we be past it for ourselves. He is everything to us; more than all in Him we find. We do accept Thee, Lord Jesus, to be made unto us wisdom, righteousness, sanctification, and redemption. We will not look out of Thee for anything, for everything is in Thee. Our sin is pardoned, our sinful nature is subdued; we have a perfect righteousness; we have an immortal life; we have a sure hope; we have an immovable foundation. Why should we look beyond Thee? Why should we look within to ourselves, knowing that Thou shalt be the only well from which we will draw the living water, the only foundation upon which we will be builded. We would thrust out new rootlets this day, and take fresh hold on the blessed soil in which grace has planted us.
O Savior, reveal Thyself anew, teach us a little more, help us to go a little deeper into the divine mystery. May we grip Thee and grasp Thee; may we suck out of Thee the nutriment of our spirit; may we be in Thee as a branch is in the stem, and may we bear fruit from Thee. Without Thee we can do nothing.
Forgive, we pray Thee, Thy servants, any wanderings during the past. If we have forgotten Thee, forget not us; if we have acted apart from Thee, forgive the act. Blot out the sin. Help us in the future to live only as we live in Thee, to speak, and even to think, as in union with our living Head. Take away from us all life which is contrary to the life of Christ; bring us into complete subjection in Him, until for us to live shall be Christ in every single act of life. May we walk humbly with God in joyful faith in the finished work of Christ.
Savior, look on Thy beloved ones, and give blessings according to our necessities. We cannot pray a prayer that would comprise all, but Thou canst, Great Intercessor, plead for each one, and get for each one of us the blessing wanted. Are we depressed? Give us stronger faith. Have we become worldly? Pardon this great offense and lead us more into spiritual things. Have we become joyous, but have forgotten the Source of Joy? Lord, sweeten and savor that joy with the sweet perfume of Thine own presence. Have we to preach, and do we feel weak? Oh! be our strength. Are we engaged in the Sunday-school, and have we seen little success? Lord, teach us how to teach; give us our boys and girls to be our spiritual reward. Are we sickly? Have we those that vex us because they are unholy and ungodly? This, indeed, is a terrible trial to many; Lord, help them, both in their personal sickness and in this great spiritual trouble. Have we dear ones whom we love with all our hearts, who pine before our eyes? Lord, have pity upon them and restore them, and give them patience to bear pain; and give us resignation to Thy will in this matter. Whatever the trial of Thy servants, make a way of escape that we may be able to bear it. Our great concern, however, is to grow in grace and to become like our Master. We struggle and we struggle, but how small our progress! Lord, help us in any matter in which we have felt defeated. If we have been betrayed through want of watchfulness, Lord forgive and help another time. If any of Thy servants have lost the brightness of their evidence, give them to come to Christ as sinners if they cannot come as saints. And if through Satan’s temptation any are sorely put to it even to keep their feet, hold them up; and if any have fallen, help them to say, “Rejoice not against me, O, mine enemy; when I fall I shall arise.”
Now look in great mercy upon those who are unconverted; Lord save them. Some are quite careless; Lord, they are dead; come and quicken them. We cannot see, but Thou canst. Oh! that some of the most obdurate and hardened might be softened by the touch of Thy Spirit this very day; and may others who are not careless, but who are even seeking after eternal life, but who are going the wrong way to work, may they be shown their error, may they be led in the way by Thee, may they look, and, looking, live. We know how many of them are wanting to be this and that before they take Christ to be all in all; may they cease their seeking by finding everything in Christ. As Thou art a prayer-hearing God, and a God of pardon, issue many a pardon from Thy heavenly court today, sealed with the Redeemer’s blood, signed with the Father’s name. Oh! today, Lord, ere men grow old in sin, ere they die in their sins, save them with an everlasting salvation.
God bless our country and our Sovereign; God bless this city; may there be no disquietude between the different orders of men — the employer and the employed; but may there be a general spirit of goodwill given to the people of this city, and do Thou prosper us.
Remember all people, especially the poor, the widows and the fatherless, and any that are depressed in spirit, whose depression tends to the failure of reason; the Lord restore them, and such as are dying. O Lord, let them not die without hope, and may Thy believing people learn to pass away without even tasting the bitterness of death. May they enter into rest, each one walking in his own uprightness.
Save this age from its own intellectual pride; give back the spirit of simple faith in Christ, for we desire His glory. “For Thine is the kingdom, and the power, and the glory, for ever and ever. Amen.”
C. H. Spurgeon’s Prayers
17. On the other hand, the Scriptures demonstrate that there is some distinction between the Father and the Word, the Word and the Spirit; but the magnitude of the mystery reminds us of the great reverence and soberness which ought to he employed in discussing it. It seems to me, that nothing can be more admirable than the words of Gregory Nanzianzen: “Ou ftano to ei noesai, kai tois trisi perilampomai; ou ftavo ta tria dielein kai eis to hen anaferomai”, (Greg. Nanzian. in Serm. de Sacro Baptis.) “I cannot think of the unity without being irradiated by the Trinity: I cannot distinguish between the Trinity without being carried up to the unity.” Therefore, let us beware of imagining such a Trinity of persons as will distract our thoughts, instead of bringing them instantly back to the unity. The words Father, Son, and Holy Spirit, certainly indicate a real distinction, not allowing us to suppose that they are merely epithets by which God is variously designated from his works. Still they indicate distinction only, not division. The passages we have already quoted show that the Son has a distinct subsistence from the Father, because the Word could not have been with God unless he were distinct from the Father; nor but for this could he have had his glory with the Father. In like manner, Christ distinguishes the Father from himself when he says that there is another who bears witness of him, (John 5:32; 8:16.) To the same effect is it elsewhere said, that the Father made all things by the Word. This could not be, if he were not in some respect distinct from him. Besides, it was not the Father that descended to the earth, but he who came forth from the Father; nor was it the Father that died and rose again, but he whom the Father had sent. This distinction did not take its beginning at the incarnation: for it is clear that the only begotten Son previously existed in the bosom of the Father, (John 1:18.) For who will dare to affirm that the Son entered his Father’s bosom for the first time, when he came down from heaven to assume human nature? Therefore, he was previously in the bosom of the Father, and had his glory with the Father. Christ intimates the distinction between the Holy Spirit and the Father, when he says that the Spirit proceedeth from the Father, and between the Holy Spirit and himself, when he speaks of him as another as he does when he declares that he will send another Comforter; and in many other passages besides, (John 14:6; 15:26; 14:16.)
John Calvin-Institutes of the Christian Religion-Book I-Chapter 13-Henry Beveridge Translation
Doctrine! Theology! These are not words calculated to inspire interest or rapt attention among modern Americans or even American Christians. If we did the word-association game, the associations of these words would probably be negative. Once more in this matter we need to have our attitudes and perspectives re-molded by the Word of God. For, as I hope to show you, the Bible tells us that every Christian must know doctrine—must become a theologian! 2 Peter 1:5-7 is my text and the key phrase for this blog is found in verse 5: “supply … in your moral excellence knowledge.”
The fascinating thing about Peter’s exhortation to growth in grace is its detailed, systematic, and orderly character. Yet this very order and system raises many questions in a thinking Christians mind. In this series so far I have set before you a number of propositions intended to answer these questions and unlock the true significance this order for you. Let me review briefly.
First, there is a rationale for the orderly or consecutive listing of graces that you see here in Peter’s exhortation. It is no accident, and it can be no accident, that faith comes first or that love comes last in this list. The rest of the New Testament so speaks of faith and love that no one aware of its teaching can possibly think that it is accidental that faith comes first and love comes last in this list.
Read the entire article here.
“To seek after mere notions of Truth, without an endeavor after an experience of its power in our hearts, is not the way to increase our understanding in spiritual things. He alone is in a posture to learn from God, who sincerely gives up his mind, conscience, and affections to the power and rule of what is revealed unto him. Men may have in their study of the Scriptures other ends also, as the profit and edification of others. But if this conforming of their own souls unto the power of the Word be not fixed in the first place in their minds they do not strive lawfully, nor will they be crowned. And if at any time, when we study the Word, we have not this design expressly in our minds, yet if upon the discovery of any truth we endeavor not to have the likeness of it in our own hearts, we lose our principal advantage by it” (John Owen). It is much to be feared that many preachers will have reason to lament in the day to come,
“They made me the keeper of the vineyards; but mine own vineyard have I not kept” (Song of Solomon 1:6)
—like a chef preparing meals for others and himself starved.
Arthur W. Pink-Interpretation of the Scriptures
But another testing moment is prosperity. Oh! there have been some of God’s people, who have been more tried by prosperity than by adversity. Of the two trials, the trial of adversity is less severe to the spiritual man than that of prosperity. “As the fining pot for silver, so is a man to his praise.” It is a terrible thing to be prosperous. You had need to pray to God, not only to help you in your troubles, but to help you in your blessings. Mr. Whitfield once had a petition to put up for a young man who had — stop, you will think it was for a young man who had lost his father or his property. No! “The prayers of the congregation are desired for a young man who has become heir to an immense fortune, and who feels he has need of much grace to keep him humble in the midst of riches.” That is the kind of prayer that ought to be put up; for prosperity is a hard thing to bear. Now, perhaps you have become almost intoxicated with worldly delights, even as a Christian. Everything goes well with you; you have loved, and you are loved. Your affairs are prosperous; your heart rejoices, your eyes sparkle; you tread the earth with a happy soul and a joyous countenance; you are a happy man, for you have found that even in worldly things, “godliness with contentment is great gain.” Did you ever feel, —
“These can never satisfy;
Give me Christ, or else I die.”
Did you feel that these comforts were nothing but the leaves of the tree, and not the fruit, and that you could not live upon mere leaves? Did you feel they were after all nothing but husks? Or did you not sit down and say, “Now, soul, take thine ease; thou hast goods laid up for many years; eat, drink, and be merry?” If you did imitate the rich fool, then you were of the world; but if your spirit went up above your prosperity so that you still lived near to God, then you proved that you were a chill of God, for you were not of the world. These are testing points; both prosperity and adversity.
Charles H. Spurgeon-The Character of Christ’s People-Delivered on Sabbath Morning, November 22, 1855
CHAPTER 2-THE NATURE OF GOD or GOD’S MODE OF BEING
What is God? What constitutes the Divine nature? What is God’s mode of being? These questions bring us to the burning bush and upon holy ground. We must tread softly, walk humbly, and avoid speculation. But we can go as far as Divine revelation goes.
There is a Divine nature. By nature we mean that particular character of being which makes one kind of being differ from another kind of being. Thus we speak of angelic nature, of human nature, and of brute nature. That nature may be predicated of God is suggested by Paul who says that the Galatians, before their conversion, served those which by nature were no gods. “Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods” (#Ga 4:8). This clearly implies that one does exist who by nature is God.
1. GOD IS A PERSONAL BEING.
As a person God is distinguished from pantheism, the belief that all things in the aggregate are God, God is everything and everything is God. As a personal Being God is both immanent and transcendent, that is, He is both in and above His creation. He is a person in His creation, but separate and distinct from it. He is also above His creation, that is, He is bigger than creation, distinct from it and not a part of it. In his prayer dedicating the temple, Solomon paid tribute to the transcendent greatness of God in these words: “But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?” (#1Ki 8:27).
There are three marks of personality: self consciousness, self determination, and moral consciousness, and all these qualities belong to God.
2. GOD IS A SPIRIT BEING.
God is exclusively Spirit: “God is a Spirit: and they that worship him must worship him in spirit and in truth” (#Joh 4:24). The reader must grasp this truth firmly, or he will have trouble in understanding the trinity of persons in the Godhead. As a Spirit God can neither be divided nor compounded. As a Spirit He is invisible and intangible. “No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him” (#Joh 1:18).
1. He is creator of spirits, and since a spirit being is the highest order of being, He must have the nature that belongs to that order.
2. The scriptures ascribe spirituality to God. “God is a Spirit: and they that worship him must worship him in spirit and in truth” (#Joh 4:24). “Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?” (#Heb 12:9).
3. His spirituality may be argued from His immensity and eternity. He is infinite as to space and time. Matter is limited as to space and time, but God is both omnipresent and eternal.
4. His spirituality may be argued from his independency and immutability. That which is material can be divided, added to, or diminished. Matter is subject to change, but God is the unchangeable one. “For I am the LORD, I change not; therefore ye sons of Jacob are not consumed” (#Mal 3:6).
5. His spirituality may also be argued from His absolute perfections. A material body imposes limitations, and is not consistent with absolute perfection. We use the word perfection in a wider sense than sinlessness. The Savior, in his human body, had his limitations although He was sinless. He was not everywhere at the same time. He was not immune to hunger and thirst, weariness and pain.
Many passages of scripture ascribe bodily parts to God. They speak of His eyes, face, hands, feet, arms, etc. In reply it may be said that the language is figurative, and is used in an accommodation to human understanding. Such language is called anthropomorphism, the ascription of human characteristics to things not human.
3. GOD IS A TRIUNE BEING.
There is one Divine essence of being subsisting in three persons: Father, Son, and Holy Spirit. God is a triunity, three in one. In the early part of the fourth century when Arianism threatened to prevail, a young theologian named Athanasius formulated the statement that was incorporated in the Nicene Creed. He said, “We worship one God in trinity and trinity in unity, neither confounding the persons nor dividing the substance.” This is a remarkable statement, profound in its clarity and simplicity. The Arian notion made the Father the Supreme God and the Son only Divine in a subordinate sense. The Son was like but not of the same substance with the Father, according to Arius.
The Sabellian notion is that God is one person, manifesting Himself sometimes as Father, sometimes as Son, and sometimes as Holy Spirit. But this would make Him cease to exist as Father when manifested as Son.
If God were a physical being as a trinity, He would be in three parts, and if these parts were persons, each person would be only a part of God. But as a Spirit He is three persons, but only one substance, and each person is all of God. Of the Son we read: “For in him dwelleth all the fulness of the Godhead bodily” (#Col 2:9). And again He is called: “Who is the image of the invisible God, the firstborn of every creature” (#Col 1:15).
God is not three persons in the same sense that Father, mother, and daughter are three persons in one family. It could not be said of any one of three persons in a human family that he is all of the family.
God has three modes of Being, three centers of personal consciousness. He is one essentially, but three persons relatively. And in these relations He exists as Father, Son, and Holy Spirit. Dr. Strong puts it like this: In the matter of source, origin, and authority, He is the Father. In the matter of expression, medium, and revelation, He is the Son. In the matter of apprehension, accomplishment, and realization, He is the Spirit. Dr. Strong also sums up the characteristic differences between the work of the Son and the work of the Spirit in four statements, as follows:
1. All outgoing seems to be the work of Christ; all return to God the work of the Spirit.
2. Christ is the organ of external revelation; the Holy Spirit is the organ of internal revelation.
3. Christ is our advocate in heaven; the Holy Spirit is our advocate in the soul.
4. In the work of Christ we are passive; in the work of the Holy Spirit we are made active.
THE TRIUNITY A REVEALED DOCTRINE
Just as man without the Bible has never discovered the one true God, without the Bible he has never discovered a trinity of persons in the Godhead. The triunity is indiscoverable by human reason, neither is there any rational proof of it.
It is said that on one occasion Daniel Webster and a friend listened to a sermon upon the Trinity. As they walked home from church the friend said: “Mr. Webster, is not that doctrine a mathematical impossibility?” Said Mr. Webster: “According to the mathematics of earth it seems to be; but I’m not acquainted with the mathematics of heaven.”
The Bible gives us heavenly mathematics, and to it we should go in proof of the Triunity of God.
1. We have triunity in the plural names of God. The first name of God we meet with in the Bible is plural: “In the beginning God (Elohim, plural) created (singular) the heaven and the earth” (#Ge 1:1). The plural noun with the singular verb shows trinity acting in unity. Charles Smith says the Bible begins with a forgery; that this first verse should read: “In the beginning the gods.” Not so; the singular verb shows there was one Being acting, while the plural noun reveals three persons in one Divine essence. The plural for God occurs far more often than does the singular.
2. We have triunity in the plural expressions used by God when speaking of Himself. “And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth” (#Ge 1:26); “Go to, let us go down, and there confound their language, that they may not understand one another’s speech.” (#Ge 11:7)., ect.
3. A trinity of Divine persons was manifested at the baptism of Jesus. There was the incarnate Son being baptized; the Father was manifested by audible voice; and the Spirit appeared in the form of a dove. “And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased” (#Mt 3:16,17).
4. We have triunity in the baptismal formula: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:” (#Mt 28:19). It does not say, “baptizing them in the names (plural) of the Father, and of the Son, and of the Holy Ghost.” Nor does it give us the equivalent of the plural by saying, “In the name of the Father, and in the name of the Son, and in the name of the Holy Ghost.” Nor, on the other hand, does it say, “In the name of the Father, Son, and Holy Ghost, as if the Father, Son, and Holy Ghost might be taken as merely three designations of one person. Here is the reading: “Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”
THE TRIUNITY REFLECTED IN CREATION
While there is nothing in creation to explain or account for the triunity of God, the triunity does explain creation. This is a triuniverse, a three-in-one creation. One of the truly great books of our day is that book by Nathan R. Wood entitled “The Secret of the Universe.” In this remarkable book the author shows that the universe is what it is because it was created by the triune God. He first shows that the physical or outer universe is a triunity. The basic things are space, matter, time; three modes of existence and, like God, each is all of the whole. And each of these basic things is a triunity. Space has three dimensions: length, breadth, and height. Each is the whole of space and yet there are three distinct dimensions. Matter is composed of three things: energy, motion, phenomena; three modes of existence; distinct and yet one, and each is all of the whole. And as a time universe there is absolute threeness: past, present, future; distinct and yet each is the whole. All of time is or has been future, the future includes it all. All of time is or has been or will be present. And all of time is or will be past.
The author then takes the soul or what he calls the inner universe, and shows that the soul of man is a triunity, that is, three modes of existence. He calls them nature, person, personality; distinct and yet each is the whole of the soul, absolute threeness and absolute oneness. And here the author shows how man as a soul reflects the triune God in a way that the physical creation does not. He makes God the key that unlocks the riddle of the universe. He says in a sort of summary: “The structure of the universe, the nature of space, of matter, of time, of human life, attest the Trinity. They reflect the Trinity. They demand the Trinity. The Trinity explains them.”
The author knocks the Einstein theory of relativity with the argument for the fourth dimension into the proverbial cocked hat. The difference between Einstein and Wood is the difference between the atheistic and the Christian approach to the secret of the universe.
C. D. Cole-Definitions of Doctrine-Volume 1
TO BE LIKE CHRIST.
BLESSED art Thou, O God; teach us Thy statutes! Because Thou art the infinitely blessed One, Thou canst impart blessing, and Thou art infinitely willing to do so, and therefore do we approach Thee with great confidence, through Jesus Christ Thy Son, whom Thou hast made blessed for evermore.
Oh! hear Thou the voice of Thy servants this day, and according to Thine infinite love and wisdom answer Thou us; according to Thy riches in glory, by Christ Jesus.
First we would confess before Thee, O God, the sin we have committed, mourning over it. Touch each one’s heart now with tenderness that everyone of us may lament that Thou shouldst even have a few things against us, if they be but few, for in the great love of our blessed Master He said to His churches, “Nevertheless, I have a few things against Thee.” O Lord, if Thou hast so kept us by Thy grace that there have been but a few things against us, yet help us to bewail them much. O, Infinite Love, can we sin against Thee at all? How debased is our nature then! Forgive, sweet Savior, forgive sins against Thy love and blood, against Thy wounds and death, and give us Thy Spirit, O Savior, more fully, that we may live Thy life while we are here among the sons of men, for as Thou art, even so also are we in this world, and we wish the parallel to become more close and perfect every day!
Forgive those who have never felt the guilt of sin, who are living in it, who are carnally minded, who are therefore dead. O, quicken by Thy divine Spirit; take away the pleasure which they feel in sin; deliver them from being the bond slaves of it. Alas! we know the sorrow of sometimes being captured by it, but still we are not yet slaves. The Spirit, the life of God, in Jesus Christ, hath made us free from the law of sin and death. O, deliver others; bring them up out of the horrible pit of sin. Deliver them from the death of their natures and save them by the Spirit of the living God, and apply the precious blood of Jesus to their hearts and consciences.
And, Lord, hear us who are Thy children, in whom the Spirit beareth witness with our spirit, that we are the children of God. Hear us while we bring before Thee our daily struggles. Blessed be Thy name; there are some sins which Thou hast helped us to overcome, and now they are trodden beneath our feet with many a tear that we ever should have been in bondage to them. And O! there are rebellions within our nature still. We think that we are getting holy, and behold we discover that we are under the power of pride, that we are self-conceited about ourselves. Lord help us to master pride.
And then when we try to be humble before Thee we find ourselves falling into inaction and supineness. Lord, slay sloth within us, and never let us find a pillow in the doctrines of grace for ease while yet a single sin remains. Besides, great God, the raging lusts of the flesh will sometimes pounce upon us like wild beasts. Help us to be very watchful lest by any means we be torn and rent by them. O keep us, we beseech Thee, Lord, for without Thy keeping we cannot keep ourselves.
Alas! we are even sometimes subject to unbelief. If trials come which we expected not, or if the body grows faint, how liable we are to begin to doubt the faithful promise, and so to grieve the Holy Spirit. Lord, we cannot bear this; we cannot bear this; it is not enough for us that our garments are clean, and that we walk uprightly before men; we long to walk before Thee in such a way that there will be nothing to grieve Thy Spirit, nothing to vex the tender love of our Beloved. O, come, Divine Spirit, and exercise Thy cleansing power upon it according to Thy promise, “I will cleanse Thy blood which I have not cleansed, saith the Lord, that dwelleth in Zion.”
O that everything might help us towards purity, for we crave after it; we mind the things of the Spirit, and there is groaning within us to be utterly delivered from the things of the flesh, that we may in spirit, soul, and body, be a cleansed temple fit for the indwelling of the Holy One of Israel. Lord help us, we pray Thee, in our daily life, to be as Christ was. If we are men of sorrows, may there be that luster about our sorrow which there was about His in patience and holly submission to the Divine law. If we are men of activity may our activity be like His, for he “went about doing good.” May we seek in all ways the good of our fellow-men and the glory of our God.
We wish that the zeal of Thine house would eat us up; that we should be full of sacred warmth; that our lips were touched with the live coal so that there be fire in us perpetually flaming and burning, and ourselves a living sacrifice unto God.
Bless us, we pray Thee, as to our example and influence. May it always be of a salutary kind; may there be sweetness and light about us which all must be obliged to perceive. Not for our honor would we crave this, but that our light may so shine before men that they may “see our good works and glorify our Father which is in heaven.” The Lord grant us this!
We beseech Thee, bless the unconverted among us; bring them in, dear Savior, bring them in. Help the living among us to compel them to come in that Thy house may be filled; may something of a sacred compulsion be used that they may not be left outside to starve in the highways and hedges, but be brought in to the Gospel feast.
The Lord bless our country at this time. Wilt Thou be gracious unto those who have the helm of affairs that in the midst of great difficulty they may be wisely and graciously directed. God bless the Sovereign with every mercy, and let all that are in authority share the Divine favor. Bless other countries, too, for whom we do most earnestly pray, especially for our brethren in Christ across the Atlantic, blessing and praising Thee that we have so many there that are not only of our own kin by nationality, but also kin in Christ. God bless them and those in the Southern seas. The Lord bless the Church of Christ there, nor do Thou fail to remember the struggling ones on the Continent of Europe, and all the missionaries that are laboring in the foreign field.
O, Savior, let Thy kingdom come. When will this earth be delivered from the incubus of superstition and of infidelity? O that Thou wouldst hear creation’s groans and come quickly. O Thou great Deliverer, joy of the earth art Thou, the expected of the tribes of Israel still; come, we beseech Thee, Thou absent love, Thou dear unknown, Thou fairest of ten thousand fair; come a second time to earth and to the sons of men, and specially to Thy Bride, the Church. Even so come quickly, Lord Jesus. Amen.
C. H. Spurgeon’s Prayers