"According as His divine power hath given unto us all things that pertain unto life and godliness,
through the knowledge of Him that has called us to glory and virtue." (2 Peter 1:3).

What a wonderful provision He has made for us as the people of God, given unto us "all things
that pertain unto life and godliness". He, to whom we belong, has made and given to us all that
is needed for the path. This includes "EXCEEDING GREAT AND PRECIOUS PROMISES:that
by these ye might be partakers oil the divine nature". (2 Peter 1:4).

It would be impossible to look at all of these promises. Promises to Israel that have been fulfilled,
and promises of yet future fulfillment for them and for us. Promises, also, concerning His coming
in humiliation that have found their fulfillment, and of His coming in Glory yet to be fulfilled, and
just in the offing. We shall look at just a few of the many.

"I will see you again." (John 16:22). He did; having gone down into death, He arose. Yes_ "He
arose a victor o’er the dark domain,

And He lives forever with His saints to reign. He arose! He arose! Hallelujah! Christ arose!"

"Then were the disciples glad, when they saw the Lord." (John 20:20).

Glad at His birth. (Luke 2:10). Glad when the wise men from the East found Him. (Matt. 2:10).
Glad disciples at His tomb_"He is not here:He is risen". (Matt. 28:6-8). Yea, in each case
scripture records "GREAT JOY". There was also great joy after His resurrection and upon His
ascension. (Luke 24:52). And there was great joy in Samaria when Christ was preached. (Acts
8:8).

“I will see you again” (John 16:22). We look forward to the fulfilling of the great promise, "And
they shall see His face". (Rev. 22:4). "How will our eyes to see His face delight,

Whose love has cheered us through the darksome night! How will our ears drink in His well-
known voice,

Whose faintest whispers make our soul rejoice!"

"I will come again and receive you unto Myself, that where I am, there ye may be also." (John
14:3). PRECIOUS PROMISE!

"Lord, we await Thy Glory;
We have no home but there,
Where the adopted family
With us Thy joy shall share.
No place can fully please us
Where Thou, O lord, art not;

In Thee, and with Thee, ever
Is found, by grace, our lot."

"Where I am"_"Where two or three are gathered together unto My Name there am I . . ." (Matt.
18:20).

"Where I am"_"There shall also my servant be." (John 12:26).

"Where I am"_"Father I will, that they also whom thou hast given me, be with me where I am,
that they may behold My Glory, which Thou hast given me:for Thou lovest Me before the
foundation of the world." (John 17:24).

"I will come again” (John 14:3)

"A little while"_come, Saviour, come!
For Thee Thy bride has tarried long:
Take Thy poor waiting pilgrims home,
To sing the new eternal song,
To see Thy Glory, and to be,
In everything conformed to Thee!"

In the meanwhile:"I will not leave you comfortless:I will come to you." (John 14:18).

These promises have been fulfilled. "Wait for the promise of the Father" they were told, and "ye
shall be baptized with the Holy Ghost not many days hence". (Acts 1:4,5). "He came"_the
promise was fulfilled, and the comfort of the Comforter has been our’s ever since. "I will never
leave thee nor forsake thee." (Heb. 13:5), "So that we may boldly say, the Lord is my Helper,
and I will not fear what man shall do unto me." (Heb. 13:6). For_"I am with you alway, even
unto the end of the world." (Matt. 28:20).

May it be ours to stand on these promises, and walk in these promises.

EXCEEDING GREAT AND PRECIOUS PROMISES_ May we make them our own!

"As I was with Moses, so I will be with thee. I will not fail thee, nor forsake thee." (Josh. 1:5).

FRAGMENT
Just when I am disheartened, just when with cares oppressed, Just when my way is darkest, just
when I am distressed, Then is my Saviour near me, He knows my every care, Jesus will never
leave me, He helps my burden bear.

2. Metropolitan Control._Few, if any, who know at all the truth of the one Body, would contend
for absolute local supremacy. There has therefore arisen, in a gradual way, the practice of a kind
of oversight by leading and gifted non-resident brethren, who in this way seek to guide, and in
some measure review the actions of the local assemblies. No doubt this originated in a desire to
secure uniformity of action, especially in crowded cities or thickly-settled sections. Beginning in
a simple way, with the thought of fellowship, prayer and counsel, it gradually became part of a
regular order. The doctrine of "the church in a city" was formulated, and quite a complete system
of oversight was established. The doctrine in question is that there can be but one assembly in a
city, although there may be many in a district or province. The local assembly therefore is not
competent, according to this, to act without the concurrence of all the other assemblies in the same
city. And this united action constitutes the Assembly’s decision.

In a less definite way, brethren of weight and experience would naturally be consulted about
matters in the vicinity where they might be, and gradually all, or many local matters might be
taken to a place where there were a goodly number of such brethren. It is easy to see how such
a practice might result in what we have called metropolitan oversight.

Let us now see what scriptures were used to support this view. As to the general oversight of
which we have spoken, all such scriptures as speak of the "multitude of counselors" are
applicable_the unity of the body and of the Spirit. (Eph. 4). Perhaps the council at Jerusalem
(Acts 15) might be considered as authorizing "elder brethren" to exercise a general supervision,
while, as has been already said, the doctrine of "the Church in a city" has been formulated with
great exactness and strictness. It has been claimed that we read of "the churches of Galatia" (Gal.
1:2); of Judea (1:22); of Macedonia (2 Cor. 8:1); of Asia (1 Cor. 16:19), etc._but never of the
churches of Jerusalem, Antioch, Ephesus, Rome, etc. (see salutations in the various epistles of
Paul).

Space forbids us going at much length into this interesting subject, but we point to a few truths
which lead us to guard against accepting in toto any view which establishes what this practically
is_an oligarchy.

Most certainly we have not a word to say against the manifest fact that many of the scriptures used
to impress us with the unity of the body of Christ, and the necessity of endeavoring to keep the
unity of the Spirit, are most important in that connection, We also heartily accept the principle that
age, experience and piety are most valuable and necessary for the help of all the assemblies of
God. But when a formal doctrine is promulgated that in a city there is but one assembly (no matter
how many meeting-places there may be), we question whether the scriptures used to establish this
really do so.

A local assembly is, "Where two or three are gathered to My name". Such a company most
certainly has all the functions necessary for carrying on all the activities, and meeting all the
responsibilities of the assembly . There is no higher act than properly remembering the Lord in
the breaking of bread. This presupposes the company has judged itself both individually and

collectively. If any wickedness has been present, it must be put away; if any godly persons,
scripturally entitled to reception, are present, they must be received.. Any company therefore
competent to break bread is competent to exercise all assembly functions.

It will be asked, What about the scriptures which speak of but one assembly in a city, and of many
in a province? We reply that there doubtless was but one assembly in a city, as they were not such
immense places as we have now, and God’s work had but just begun. Each assembly would at first
include all the saints in the city; and even if later need called for two or more places of meeting,
each of these, as representing all the Church of God, would be called the Assembly in that place.
Indeed, in Romans (chap. 16) there are indications of separate companies meeting at different
points (see vers. 5, 10, 14, 15). There can be no spiritual significance in the bounds of a "city".
A company near the outskirts may be far closer to another company a short distance beyond than
to a meeting on the other side of the city. Of course, if for any reason counsel is needed, there
should be the utmost simplicity and freedom in giving and receiving it. But at this we will look
presently.

In this connection, we must also speak further of an assembly order which whilst not based on the
doctrine of "a church in a city", is quite similar to it. This has been spoken of as a "committee of
delegates," composed of older and experienced brethren in the general vicinity or elsewhere, who
are called in to decide as to local matters. We can only repeat what has already been said, that the
local assembly is a distinct unit, responsible for the administration of matters committed to its
care.

Let us now ask in a little more detail what elements of truth there are in this theory of
metropolitan oversight. First, in whatever measure it recognizes the unity of the Spirit in the
whole Church of God, and seeks to carry out His leadings, it is right. The fellowship of the saints
is not an "inside" and an "outside" fellowship, but one and the same throughout the whole body.
In whatever measure also in which the gifts of pastor and teacher are seen to be for the whole
assembly of God, and the counsel of men of experience is welcomed _in such directions this
doctrine has elements of truth which none can ignore.

But, as a system of doctrine, there are marked un-scriptural features which we cannot accept. It
is practically a form of Presbyterian oversight, in which little or no room is left for the individual
conscience, save of the leaders. With the best motives, this fails to exercise the whole assembly,
and leads saints to look for some decision from without rather than to the Lord alone. The effect
will eventually be seen in a general legislation, rather than the simplicity of each assembly acting
in the fear of God and in the unity of the Spirit. Room is given for private influence rather than
public exercise, and leaders have an undue prominence, which savors of clerisy. (to be continued
the Lord willing)

"God is light, and in Him is no darkness at all." (I John 1:5).

"He that loveth not knoweth not God; for God is. love." (I John 4:8).

"He hath chosen us in Him before the foundation of the world, that we should be holy and without
blame before Him in love." (Eph. 1:4).

God is light, and God is love; and we are called to be like Him, and to enjoy Him as such. This
is God’s calling; but we are the called_chosen in Christ, that we should be holy and without
blame before Him in love. This is the description of God’s own character, though it is here given
as the character of His children. Surely this is grace in its highest form. It breathes a well-pleased
and delighting love. Do think of this, O my soul. Hurry not over the wondrous thought. This is
it:when God would tell us what He is Himself, He describes what His children are_a son is the
same nature as His father. "God is light, and in him is no darkness at all." True, He is love; but
He is also light; and He dwells in the pure unsullied light of His own absolute deity. And there
He has called us and fitted us to be in the fitness and acceptance of, the risen and exalted Man.
This is what God Himself has made us in Christ; for ever blessed be His name!

But pray, tell me this:How can Christians be in the presence of God as holy, blameless and love,
seeing there is so much in us that is the opposite of all this? This is a point of much importance,
and of great practical difficulty with many souls. But the answer is:the apostle is speaking of what
we are in Christ; not of what we are, or have been, in ourselves. Our old nature is not referred
to here_it is passed by unnoticed. Of course the old nature is in us, and no better than it ever was,
and we must take care and not let it show itself. But we are chosen and called in Christ_He is our
life; and we are, before God, in the Beloved One. This is the explanation, and in this the heart
finds rest_Christ is holy in His character_blameless in His ways_love in His nature. And we
are in God’s sight as He is. If God is to find pleasure in His children, they must be like Himself.
Christ is the object of God’s unqualified delight, and so will we be, by-and-by. This is the hope
of His calling. Oh! deep, divine, ineffable, unutterable, unfailing spring of happiness now_of
unmingled blessedness hereafter! "We know that, when he shall appear, we shall be like him, for
we shall see him as he is." Therefore God has chosen us in Christ "that we should be holy and
without blame before him in love". We are brought thus into His presence and His love is
satisfied. Oh! most wondrous, precious truth! All is done, Christ is risen and glorified. "In thy
presence is fulness of joy; at thy right hand there are pleasures for evermore." It is only there that
perfect blessedness can be found. With what a hope the calling of God fills the heart! His name
alone have all the praise.

But this is only the bright side of the answer to the question. The state, or practical ways of the
saints, is not always a true reflection of their standing and privileges in Christ. We come far short
of what becomes the children of God in many things. How feebly we answer to His love; and how
many things we allow that are contrary to Him. Whence come pride, vanity and worldliness? we
may ask. Certainly not from the divine nature. These, and all other evil things, flow not from our
new, but from our old nature. Although our standing is in Christ,, the flesh is in us, and ought to

be mortified. In it there is no good thing. How often we have reason to be ashamed and humbled
on account of our many faults. But ere long we shall have done with the flesh entirely, and be
perfectly holy and without blame before God in love. He has chosen us to this end, and will in due
time accomplish it. This is our sure hope. But in the meantime, may we seek to suppress our old
nature and watch against all its tendencies. We know that we are in Christ now, and have Hid life
in us, notwithstanding all our failures. May we have grace to feed on Him day by day and hour
by hour that we may be strengthened to do His will.

FRAGMENT
"Though our nature’s fall in Adam
Seemed to shut us out from God,
Thus it was His counsel brought us
Nearer still, through Jesus’ blood;
For in Him we found redemption,
Grace and glory in the Son,
Oh! the height and depth of mercy!
‘Christ and we through grace are one.’ "
Hawker_ 1827

FRAGMENT
Adoption is putting into a place. Birth makes us children:adoption makes us sons. John always
speaks of children:Paul uses both words _ ‘sons’ and ‘children.’ Eph. 1:5 is, son-putting, or
adoption. Adoption is taking you into His house. The spirit of sonship gives you the place, and
the spirit to fill the place."

I have not much to give Thee, Lord,
But what I have is Thine;
Thou gavest for me Thy life outpoured,
Naught that I have is mine.

I bring my pound of ointment rare,
Whate’er the cost to me;
For ’twas my sins that nailed Thee there,
Upon the accursed tree.

It cost far more than I can give,
To save my soul from sin;
Thou gavest Thy life that I might live,
Holy and pure within.

My all I lay down at Thy feet,
Gladly Thy cross to bear;
‘Til that glad day when Thee I’ll meet,
A crown of glory wear.

FRAGMENT
There from His head, His hands, His feet,
Sorrow and love flowed mingled down;
Did e’er such love and sorrow meet,
Or thorns compose so rich a crown?

Were the whole realm of nature ours,
That were an offering far too small;
Love that transcends our highest powers,
Demands our soul, our life, our all.

These parables are our Lord’s answer to the murmuring of the Pharisees_"This Man receiveth
sinners, and eateth with them". They are His divinely perfect way of vindicating the love and
grace of God. So far from denying the charge the Lord displays the truth and blessedness of that
with which they charge Him. To do this He uses not one but three parables, each giving different
aspects of the same love and grace, and all blending together to reveal the heart of God. And in
this we have displayed the whole Trinity.

1. The Lost Sheep. Vers. 1-7.

Fittingly the Lord begins with Himself, the Son. For He had come into the world for this very
purpose_ to save sinners. The sheep belongs to Him (as all things are His), but has gone astray,
beyond all hope of recovery by its own efforts. In fact it does nothing toward that recovery; the
Shepherd does it all_leaves all to accomplish this purpose. It includes His coming in flesh,. His
perfect life as showing His absolute sinless-ness, and above all His atoning death_the finished
work of divine love, in making possible its saving the lost.

"None of the ransomed ever knew How deep were the water crossed, Nor how dark was the night
that the Lord passed through,

Ere He found the sheep that was lost."

As the work of saving was His, so the power to keep and bring home is His; and the joy in it all,
and over the lost one found is His also. Indeed the joy throughout these parables is looked at as
chiefly on God’s part. The reflection of that is in the saved soul.

2.The Lost Piece of Money. Vers. 8-10.

Here the seeker is represented as a woman, and it is not difficult to think of the present work of
the Holy Spirit in the people of God, seeking diligently by the light of the Word, and the zeal of
love, to reach those hidden in the dust of the world_behind their business, cares,
pleasures_whatever hides them. Those who believe in the truth of their sin and of Christ as
Saviour are "found". The Spirit’s work is accomplished in working "repentance unto life". Again
there is joy in the presence of the angels of God.

3.The Lost Son. Vers. 11-24.

In the first two parables the lost is seen largely or entirely passive. But in the last is seen the
working of grace in the person, leading to a sense of misery, a turning to God, and coming with
confession, to Him from the place of distance and of shame. And yet this is but, we may say, the
background upon which to display the love of the Father. It is the Father who is waiting, who sees
the poor wanderer at a great distance_for who has ever "repented enough" or come all the way
alone? With divine haste, the Father anticipates all, and with the kiss of pardon welcomes the lost
to the best in His house _Robe, Ring and Sandals, the Feast_all are the gift of the Father, whose

joy He only, with the Son and Spirit, knows in its divine eternal fulness.

To God the Father be the praise now and ever, by the Spirit through Jesus Christ our Lord.

FRAGMENT
Thee shall we contemplate_gaze on Thy face adoring,
Saviour and Bridegroom_Lord, Beauty Supreme above!
Sounding the soundless depths, measureless heights exploring_
Heights of Thy peerless grace, depths of Thy boundless love!

A. It has been several months since I’ve come to know Christ as my Saviour and I was wondering
what should be done about baptism. I know that most other believers in the Lord Jesus are
baptized, but since I haven’t been approached about it perhaps there is some reason I do not
deserve to be baptized.

B. Well, my dear brother, you speak of being saved, but not baptized. This is the perplexed
condition of many of the Lord’s people today, especially young Christians. I suppose this
condition arises from the fact that baptism isn’t so openly and freely discussed because of different
understandings on the subject.

A. From reading in the book of Acts its seems that they were baptized very promptly after they
confessed Christ.

B. That is true indeed. I understand in Acts 2 that they were baptized the same day. In Acts 8,
baptism soon followed Philip’s preaching in Samaria. Later in the same chapter they stopped the
chariot of the Ethiopian eunuch immediately in order to baptize him. As to the conversion of Saul
of Tarsus in Acts 9, God told Ananias to go to Saul. He not only put his hands on Saul to receive
sight and the Holy Spirit, but baptized him. All this happened within a few days after the Lord
Jesus appeared to him on the Damascus road. When Cornelius and those with him believed, as
we read in Acts 10, they too were baptized the same day. The same follows in Acts 16 with Lydia.
There, too, we read that the Philippian jailor was baptized the same hour and that at night!

A. My! With such urgency connected to baptism it is no wonder that some have thought it
necessary for salvation.

B. I admit there seemed to be an urgency connected with baptism, and this I believe should be
more closely followed today. But I do not excuse those who insist that baptism is essential for
salvation. Baptism is a figure of salvation and forgiveness through the death of Christ. "And now
why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the
Lord" Acts 22:16. You see, dear brother, baptism is an act performed upon one by someone else.
You cannot baptize yourself. Therefore, if baptism is required and absolutely necessary for
salvation, then Christ could not save a poor lost sinner for glory without having some man handy
to do the baptizing to finish the requirements. Obviously this is in error.

A. Yes, I can see that. It is through faith in Christ as my Saviour, and seeing that His shed blood
is the only cleanser for my sins, that I depend.

B. Very good then; Christ Himself is the object of our faith and it should be the desire of our
renewed hearts to follow His Word, and I trust it is this which has aroused your thoughts as to
baptism. Tell me though do you find any verse in the Bible instructing you to be baptized?

A. Well, not exactly, but believers did submit to baptism, didn’t they?

B. Exactly! They did submit to baptism in every case, but the instructions from the Lord regarding
baptism are given to those doing the baptizing, not to the new converts as the recipients of
baptism. They were told to baptize in the name of the Father, Son, and Holy Spirit, and this
preceded by teaching. Matthew 28:19. This teaching was the gospel and no doubt included
baptism. You see, of:those baptized in the scriptures few, if any, could give you a thorough
explanation of all baptism means. This didn’t prevent or even delay their baptism. It is true that
in apostolic days the new converts were not confused by various and opposing doctrines about
baptism. But whatever it meant they were baptized promptly after professing to belong to Christ.

A. Then my lack of knowledge should not be a cause of the delay in my case.

B. Some feel that we should wait a while after one has professed Christ to see if the conversion
seems real.

A. What about Simon the magician in Acts 8? It doesn’t seem that his profession was real, yet he
was among those baptized.

B. This is an example, as you cite, of one who was later discovered to be not really saved. This
shouldn’t alarm us even though it does disappoint us when one who has made a profession of
Christ apostatizes from his professed faith. For Simon, he simply never was truly saved.

A. Was Philip too hasty in. baptizing him then?

B. If he was, Peter didn’t scold him or tell him so when Peter discovered Simon’s heart of
unbelief. Really, we should baptize on the basis of profession, and profession of faith only. Simon
did profess and so was baptized. I don’t believe Philip was too hasty. If we accept such reasons
prompting delaying of one’s baptism, it might be delayed indefinitely.

In view of our discussion and the fact that you are not baptized,, I suggest that after meeting this
morning we announce a baptism for this afternoon. This will exercise any others in a similar
condition to yours and perhaps lead them also to take their place in death with Christ in baptism.

A. It seems a bit sudden, but I’m satisfied it is the truth and I wish no further delay.

In 1 John, the apostle is writing as a loving father would to his children; to the family of faith,
which includes three classes:

1. Little children, or babes; those who were but saved.

2. Young men; those who had grown in the Lord and had become strong in faith.

3. The fathers; the older, fully developed, saints. (Read I John 2:13-14).

He writes only to the true children of God, to those who "know the Truth". (I John 2:21), also
(I John 2:13-14 and 2:26).

He writes for several reasons:

1. "Because your sins are forgiven" (I John 2:12).

2. "That ye sin not" (I John 2:1).

3. "That ye may know that ye have eternal life" a John 5:13).

4. "That ye also may have fellowship . . . and truly our fellowship is with the Father and with His
Son, Jesus Christ" (I John 1:3).

5. "That your joy may be full" (I John 1:4).

Some things God would have us know in 1 John:

1. The purpose of our Lord’s manifestation. (Chap. 3:5; and 4:16).

2. Assurance of faith (Chap. 3:14; 5:13 and 5:20).

3. Obedience is the proof of faith. (Chap. 2:3; 3:24; and 5:2).

4. Doing what the Truth tells us, the mark of faith. (Chap. 2:29; 3:18-19). (Read also John 8:31-
32 and James 1:22).

5. The Truth makes us free. (Read Chap. 2:21 along with John 8:31-32).

6. Faith recognizes the Holy Spirit. (Chap. 4:2; and 4:6).

7. Sealed by the Spirit. (Read Chap. 4:13 with Eph. 1:13-14).

8. The prayer of faith. (Chap. 5:15; and 3:22).

9. The condition of the world, compared with the source of our life. (Chap. 5:19).

10. The coming of the Lord and its effect upon us. (Chap. 3:1-3).

Notice the word "know" is emphasized throughout the book.

So likewise, 2 Peter 3:18 tells us to "grow in grace and in the knowledge of our Lord and Saviour
Jesus Christ. . . ."

Think, too, of Paul’s great desire in Phil 3:10, "That I may know Him and the power of His
resurrection, and the fellowship of His sufferings, being made conformable unto His death."

In Ephesians 2:18, Jew and Gentile are together before the Father in communion. The unity of
the Spirit begins here, but it goes a good deal further.

The three great principles of the unity of the Spirit are_ 1st, The new man,_2nd, Access by one
Spirit to the Father,_and 3rd, Builded together for an habitation of God through the Spirit.

The unity of the Spirit is the power of the Spirit which keeps saints in the realization of what their
relationship is to all other saints, and this secures, when fully carried out, the realization or
manifestation of the one body on earth.

The unity of the Spirit is an abstract idea, and the difficulty comes from making it an absolute fact.
The unity of the Spirit is when your mind and mine go on together with the mind of the Spirit.
When we do not see together, the unity of the Spirit is not realized; but one would not say it is
broken. If you and I are quarreling, we are not doing it in the unity of the Spirit.

But apart from all ecclesiastical questions or ideas, I am to go on with you; and if you are
naughty, I am to forbear with you in love. Then the unity of the Spirit is kept on my part,
whatever it is on] yours. Two godly Baptists might be morally endeavoring to keep the unity of
the Spirit, but they have also broken it by being strict baptists. Taking the unity of the Spirit in
its COMPLETENESS, you cannot separate it from "the one body". The "bond of peace" is
walking as Christ walked.

Unity is the power of the Spirit DOWN HERE when God’s mind and yours are all in one.
Abstractedly, I understand the unity of the Spirit to be God’s mind.

Walking ACCORDING to the Spirit can be done individually; but for the unity of the Spirit there
must be walking with others.

The unity of the body cannot be touched, for the Holy Ghost unites to Christ all those who have
been baptized by the Holy Ghost; that is, received it, and they are members of the one body. It
is the unity of the Spirit we have to keep; that is, to walk in that power of the Spirit which keeps
us in unity on the earth, and that needs "endeavoring".

Ques. _ It is frequently said that though the believer is born again and has a new nature, he also
has the old nature. Scripture says our old man is crucified with Christ, and that means death. Is
the flesh the same as the old nature, and what is the difference between the old man and the flesh?

Ans. _ "The old nature" is not a scriptural expression, though its meaning is sufficiently clear.
"The flesh" is the scriptural term and refers to that which belongs to the nature of fallen man.
"That which is born of the flesh is flesh." "The old man" refers to a person, responsible before
God _ what we, were in Adam. This old man, this responsible man in the flesh, has come to an
end in the cross. He has ceased to exist before God. But the flesh, the nature that belonged to that
old man, still exists and has to be constantly judged and its lust abstained from.

(From Help and Food, 1898.)

Are your ways suited to the home God has prepared for you? Are you so behaving yourself as to
rejoice in the thought that this world is crumbling? Is the hope of the Lord’s coming your daily
delight? Does it influence you in the thousand details of your everyday life? Or are you walking
hand in hand with the world that the very thought of His coming fills you with shame? May the
Lord grant you grace to take heed to your ways! May you walk well-pleasing in His sight, caring
more for His glory than your own ease.