Tag Archives: Meditation

“The joy of the saints in heaven shall be a lasting joy, an uninterrupted joy” by Thomas Brooks

“The joy of the saints in heaven shall be a lasting joy, an uninterrupted joy. Here their joy is quickly turned into sorrow, their singing into sighing, their dancing into mourning.

Our joy here is like the husbandman’s joy in harvest, which is soon over, and then we must sow again in tears, before we can reap in joy.

Surely there is no believer but finds that sometimes sin interrupts his joy.

Sometimes Satan disturbs his joy. Sometimes afflictions and sometimes desertions eclipse his joy.

Sometimes the cares of the world, and sometimes the snares of the world, and sometimes the fears of the world, mars our joy.

Sometimes great crosses, sometimes near losses, and sometimes unexpected changes, turns a Christian’s harping into mourning, and his organ into the voice of them that weep.

Surely there is hardly one day in the year, yea, I had almost said one hour in the day, wherein something or other doth not fall in to interrupt a Christian’s joy.

But now in heaven the joy of the saints shall be constant; there shall nothing fall in to disturb or to interrupt their joy: Ps. 16:11, ‘In thy presence is fulness of joy, and at thy right hand is pleasures for ever more.’

Mark, for quality, there are pleasures; for quantity, fulness; for dignity, at God’s right hand; for eternity, for evermore. And millions of years multiplied by millions, make not up one minute to this eternity of joy that the saints shall have in heaven.

In heaven there shall be no sin to take away your joy, nor no devil to take away your joy, nor no man to take away your joy: John 16:22, ‘Your joy no man taketh from you.’

The joy of the saints in heaven is never ebbing, but always flowing to all contentment. The joys of heaven never fade, never wither, never die, nor never are lessened nor interrupted.

The joy of the saints in heaven is a constant joy, an everlasting joy, in the root and in the cause, and in the matter of it and in the objects of it. Æterna erit exultatio, quœ bono lœtatur œterno, their joy lasts for ever whose objects remains for ever.

Isa. 35:10, ‘And the redeemed of the Lord shall return, and come to Zion with songs, and everlasting joys upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall fly away.’

In this world not only the joy of hypocrites and the joy of profane persons, but also the joy of the upright, is oftentimes ‘as the crackling of thorns under a pot,’ (Eccles. 7:6) now all on a flame, and as suddenly out again.

But the joy of believers in heaven shall be like the fire on the altar that never went out. (Lev. 6:13)

So when your hearts are sad and sorrowful, oh! then think of these everlasting joys that you shall have in heaven.”

–Thomas Brooks, “The Best Things Reserved Till Last,” The Works of Thomas Brooks, Volume 1, Ed. Alexander Balloch Grosart (Carlisle, PA: Banner of Truth, 1666/2001), 1: 425–426.

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“Without the Trinity, the gospel disappears” by Joel Beeke

“The link between the gospel and the Trinity is Christ’s incarnate mediatorial work.

The Father’s work revolves around the mission of the Son whom He sent into the world.

The Son’s work is never abstracted from His taking human nature, walking by faith, living in human obedience to God’s law, suffering and dying under the penalty of that law, and rising again to receive God’s blessing– all on behalf of His people.

The Spirit empowered the incarnate Son and comes to His people through His mediation. Thus, the Trinitarian gospel is Christ-centered.

The gospel is essentially Trinitarian. Every member of the Trinity performs an indispensable function in our salvation.

Without God the Father, there would be no one to send the Son and Spirit into the world, to accept the Son’s sacrifice, or to hear the Spirit-wrought prayers of the redeemed.

Without the obedience and sufferings of God the Son, no one could escape God’s curse or enjoy God’s blessing in the Spirit.

Without the renewing work and indwelling presence of God the Spirit, no one would benefit from Christ’s redemptive work or have any assurance of being reconciled to God as his child. Apart from the divine Spirit, God could not dwell within the hearts of the redeemed to relate them to the Father and the Son.

Without the Trinity, the gospel disappears.

Ryan McGraw says, ‘The greatest proof of the doctrine of the Trinity is that the authors of the New Testament could hardly explain the Gospel without it.’

How fervently we should love the doctrine of the Trinity! Too often it is consigned to the dusty shelves of confessed but neglected doctrines– regarded as abstract dogma without practical implications.

In reality, however, the triune God is the only Savior. We should cherish this doctrine, study it in the Holy Scriptures, meditate upon it until it inflames our hearts, and teach and defend it with all the resources of the church.”

–Joel R. Beeke and Paul M. Smalley, Reformed Systematic Theology, Volume 1: Revelation and God (Wheaton, IL: Crossway, 2019), 1: 879.

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“The happiest man” by Thomas Brooks

“Know that it is not the knowing man, nor the talking man, nor the reading man, but the doing man, that at last will be found the happiest man.

“If you know these things, blessed and happy are you if you do them.” “Not every one that saith, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father that is in heaven,” (John 13:17, Matt. 7:21).

Judas called Christ Lord, Lord, and yet betrayed Him, and is gone to his place.

Ah! how many Judases have we in these days, that kiss Christ, and yet betray Christ; that in their words profess Him, but in their works deny Him; that bow their knee to Him, and yet in their hearts despise Him; that call Him Jesus, and yet will not obey Him for their Lord.

Reader, If it be not strong upon thy heart to practise what thou readest, to what end dost thou read? To increase thy own condemnation?

If thy light and knowledge be not turned into practice, the more knowing man thou art, the more miserable man thou wilt be in the day of recompense; thy light and knowledge will more torment thee than all the devils in hell.

Thy knowledge will be that rod that will eternally lash thee, and that scorpion that will for ever bite thee, and that worm that will everlastingly gnaw thee; therefore read, and labour to know, that thou mayest do, or else thou art undone forever.

When Demosthenes was asked, what was the first part of an orator, what the second, what the third? he answered, Action; the same may I say.

If any should ask me, what is the first, the second, the third part of a Christian? I must answer, Action; as that man that reads that he may know, and that labours to know that he may do, will have two heavens—a heaven of joy, peace, and comfort on earth, and a heaven of glory and happiness after death.”

–Thomas Brooks, “A Word to the Reader,” Precious Remedies Against Satan’s Devices, The Works of Thomas Brooks, Volume 1, Ed. Alexander Balloch Grosart (Carlisle, PA: Banner of Truth, 1666/2001), 1: 8-9.

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“Other Psalms have been mere lakes, but this is the main ocean” by Charles Spurgeon

“I have been all the longer over this portion of my task because I have been bewildered in the expanse of the One Hundred and Nineteenth Psalm, which makes up the bulk of this volume. Its dimensions and its depth alike overcame me.

It spread itself out before me like a vast, rolling prairie, to which I could see no bound, and this alone created a feeling of dismay. Its expanse was unbroken by a bluff or headland, and hence it threatened a monotonous task, although the fear has not been realized.

This marvelous poem seemed to me a great sea of holy teaching, moving, in its many verses, wave upon wave; altogether without an island of special and remarkable statement to break it up.

I confess I hesitated to launch upon it. Other Psalms have been mere lakes, but this is the main ocean. It is a continent of sacred thought, every inch of which is fertile as the garden of the Lord: it is an amazing level of abundance, a mighty stretch of harvest-fields.

I have now crossed the great plain for myself, but not without persevering, and, I will add, pleasurable, toil. Several great authors have traversed this region and left their tracks behind them, and so far the journey has been all the easier for me; but yet to me and to my helpers it has been no mean feat of patient authorship and research.

This great Psalm is a book in itself: instead of being one among many Psalms, it is worthy to be set forth by itself as a poem of surpassing excellence.

Those who have never studied it may pronounce it commonplace, and complain of its repetitions; but to the thoughtful student it is like the great deep, full, so as never to be measured; and varied, so as never to weary the eye.

Its depth is as great as its length; it is mystery, not set forth as mystery, but concealed beneath the simplest statements.”

–Charles H. Spurgeon, The Treasury of David: Psalms 111-119, Volume 5 (London: Marshall Brothers, 1882), 5: v.

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“They knew the whole Psalter by heart” by Charles Spurgeon

“The Book of Psalms has been a royal banquet to me, and in feasting upon its contents I have seemed to eat angels’ food. It is no wonder that old writers should call it,—the school of patience, the soul’s soliloquies, the little Bible, the anatomy of conscience, the rose garden, the pearl island, and the like.

It is the Paradise of devotion, the Holy Land of poetry, the heart of Scripture, the map of experience, and the tongue of saints. It is the spokesman of feelings which else had found no utterance.

Does it not say just what we wished to say? Are not its prayers and praises exactly such as our hearts delight in?

No man needs better company than the Psalms; therein he may read and commune with friends human and divine; friends who know the heart of man towards God and the heart of God towards man; friends who perfectly sympathize with us and our sorrows, friends who never betray or forsake.

Oh, to be shut up in a cave with David, with no other occupation but to hear him sing, and to sing with him! Well might a Christian monarch lay aside his crown for such enjoyment, and a believing pauper find a crown in such felicity.

It is to be feared that the Psalms are by no means so prized as in earlier ages of the Church. Time was when the Psalms were not only rehearsed in all the churches from day to day, but they were so universally sung that the common people knew them, even if they did not know the letters in which they were written.

Time was when bishops would ordain no man to the ministry unless he knew ‘David’ from end to end, and could repeat each Psalm correctly; even Councils of the Church have decreed that none should hold ecclesiastical office unless they knew the whole Psalter by heart.

Other practices of those ages had better be forgotten, but to this memory accords an honourable record. Then, as Jerome tells us, the labourer, while he held the plough, sang Hallelujah; the tired reaper refreshed himself with the Psalms, and the vinedresser, while trimming the vines with his curved hook, sang something of David.

He tells us that in his part of the world, Psalms were the Christian’s ballads; could they have had better? They were the love-songs of the people of God; could any others be so pure and heavenly?

These sacred hymns express all modes of holy feeling; they are fit both for childhood and old age; they furnish maxims for the entrance of life, and serve as watchwords at the gates of death.

The battle of life, the repose of the Sabbath, the ward of the hospital, the guest-chamber of the mansion the church, the oratory, yea, even heaven itself may be entered with Psalms.”

–Charles H. Spurgeon, The Treasury of David: Psalms 111-119, Volume 5 (London: Marshall Brothers, 1882), 5: vi–vii.

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“A letter from one’s Father sent from heaven to be a guide to the Father’s house” by Herman Bavinck

“It is a true mark of spiritual life when our heart yearns after and longs for the Word. It is completely natural, just as one who is hungry longs for bread, the thirsty for water, and the sick for medicine.

Just as naturally, the one who is spiritual with a holy longing reaches for the Word of God and for Christ, who is offered in that Word. Those who are spiritual never grow beyond that Word.

Unlike the mystic’s dreams, the Word is not used as a ladder to ascend to a certain height, and then to spread one’s own wings and support oneself.

Anyone who tries to do so will soon fall to earth broken.

Anyone who refuses food will soon starve.

Anyone who does not heed the word of Christ does not love Him (1 John 5:3).

Anyone who rejects medicine has no need of a physician.

But the spiritual person, as long as one lives and with all one’s soul, feels bound to that Word as the means of communion and fellowship with God, because God has bound Himself to that Word.

It is only in the proportion one is planted in that Word that one grows and becomes stronger.

As ivy to a wall, the spiritual person holds fast to the Word.

As one leans upon a rod or a staff on a pilgrimage, so one leans on the Word. One becomes increasingly attached to it, and increasingly devoted to it.

The spiritual person’s love for the Word becomes stronger, considers it ever-increasing in value, and always finds in it a rich treasure for both heart and life.

For the one who is spiritual, it becomes increasingly God’s Word, a Word that comes to that person from God, a letter from one’s Father sent from heaven, to be a guide to the Father’s house.

‘Your word is a lamp to my feet and a light to my path’ (Ps. 119:105). ‘Oh how I love Your law! It is my meditation all the day’ (Ps. 119:97).”

–Herman Bavinck, The Sacrifice of Praise: Meditations Before and After Admission to the Lord’s Supper, Trans. and Ed. Cameron Clausing and Gregory Parker Jr (Peabody, MA: Hendrickson, 2019), 24-25.

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“Grace breeds delight in God, and delight breeds meditation” by Thomas Watson

“Grace breeds delight in God, and delight breeds meditation.”

–Thomas Watson, “A Christian on the Mount, or a Treatise Concerning Meditation,” in Discourses on Important and Interesting Subjects, Being the Select Works of the Rev. Thomas Watson, Volume 1 (Edinburgh; Glasgow: Blackie, Fullarton, & Co.; A. Fullarton & Co., 1829), 1: 197.

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