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Salt of the Earth

Posted on Thursday, May 17 2012 in Young Married
You are the salt of the earth. Matthew 5:13

WHEN our Lord reminds His people that they are “the salt of the earth,” He describes the gracious state of all real believers. The grace of God is that “salt,” apart from which all is moral corruption and spiritual decay. Where Divine grace exists not, there is nothing to stunt the growth, or to check the progress, or to restrain the power, of the soul’s depravity. The fountain pours out its streams of corruption and death, bidding defiance to all human efforts either to purify or restrain.

But let one grain of the salt of God’s grace fall into this corrupt fountain, and there is deposited a counteracting and transforming element, which at once commences a healing, purifying, and saving process. And what parental restraint, and the long years of study, and human law, had failed to do, one hour’s deep repentance of sin, one believing glance at a crucified Savior, one moment’s realization of the love of God have effectually accomplished. Oh the intrinsic preciousness, the priceless value, the sovereign efficacy of this Divine salt—God’s converting, sanctifying grace! Effecting a lodgment in the most debased and corrupt heart, it revolutionizes the whole soul—changing its principles, purifying its affections, and assimilating it to the Divine holiness.

Thus all true believers in Jesus, from their gracious character, are denominated “the salt of the earth.” And why so? Because all that is divine, and holy, and precious, exists in them, and in them only. It is found in that nature which the Holy Spirit has renewed, in that heart which Divine grace has changed, in that soul humbled in the dust before God for sin, and now, in the exercise of faith which He has given, reposing on the atoning work of Jesus, exclaiming—
‘ Other refuge have I none,
Hangs my helpless soul on you.”

There, where God’s love is felt—there, where the Holy Spirit is possessed—there, where the Savior’s atonement is received, and His image is reflected—there is found the precious “salt of the earth.” The world does not know it, and even the lowly grace may be veiled from the eye of the Church—few mark the silent tear, or see the deep prostration of the Spirit before the Lord, or are cognizant of its hidden joy, or measure the extent of the holy influence, noiselessly yet effectually exerted; but God, looking from His throne of glory through the ranks of pure intelligences that encircle Him, beholds it; and in that humble mind, and in that believing heart, He sees the divine and precious “salt,” which beautifies, sanctifies, and preserves the world. He sees true holiness nowhere else; He recognizes His own moral image in no other. The Christian is emphatically “the salt of the earth.”


—Octavius Winslow 
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Bowed Down to Dust

Posted on Thursday, May 10 2012 in Young Married
For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: Who can have compassion on the ignorant, and on those who are out of the way; for that he himself also is compassed with infirmity. Hebrews 5:1-2

OVERLOOK not the fitness of the Lord Jesus to meet all the infirmities of His people. There are two touching and expressive passages bearing on this point. “Himself took our infirmities, and bare our sicknesses.” Wondrous view of the Incarnate God! That very infirmity, Christian reader, which now bogs you to the earth, by reason of which you can in no wise lift up yourself— your Savior bore.

Is it sin? is it sorrow? is it sickness? is it want? It bowed Him to the dust, and brought the crimson drops to His brow. And is this no consolation? Does it not make your infirmity even pleasant, to remember that Jesus once bore it, and in sympathy bears it still?

The other passage is—”We have not an high priest which cannot be touched with the feeling of our infirmities.” Touched with my infirmity! What a thought! I reveal my grief to my friend, I discern the emotions of his soul. I mark the trembling lip, the sympathizing look, the moistened eye—my friend is touched with my sorrow. But what is this sympathy—tender, soothing, grateful as it is—to the sympathy with which the great High Priest in heaven enters into my case, is moved with my grief, is touched with the feeling of my infirmity?

Let us learn more tenderly to sympathize with the infirmities of our brethren. “We that are strong ought to bear the infirmities of the weak, and not to please ourselves.” Oh for more of this primitive Christianity! The infirmity of a Christian brother should by a heartfelt sympathy become in a measure our own. We ought to bear it. The rule of our conduct towards him should be the rule of our conduct towards our own selves.

Who would feel bound or disposed to travel from house to house, proclaiming with trumpet tongue, and with evident satisfaction, his own weaknesses, failings, and infirmities? To God we may confess them, but no divine precept enjoins their confession to man. We unveil them to His eye, and He kindly and graciously veils them from all human eyes. Be this our spirit, and our conduct, towards a weak and erring brother. Let us rather part with our right hand than publish his infirmity to others, and thus wound the Head by an unkind and unholy exposure of the faults and frailties of a member of His body; and by so doing cause the enemies of Christ to blaspheme that worthy name by which we are called.

Honor and glorify the Spirit, who thus so graciously and so kindly sympathizes with our infirmities. Pay to Him divine worship, yield to Him divine homage; and let your unreserved obedience to His commands, your jealous regard for His honor, and your faithful hearkening to the gentle accents of His “still, small voice,” manifest how deeply sensible you are of His love, His grace, and His faithfulness, in sympathizing with your sorrows, in supplying your need, and in making your burdens and infirmities all and entirely His own.

Nor let us forget that, so condescending is Jesus, He regards Himself as honored by the confidence which reposes our sorrows upon His heart. The infirmity which we bring to His grace, and the sin which we bring to His atonement, and the trials which we bring to His sympathy, unfold Jesus as He is—and so He is glorified. Consequently, the oftener we come, the more welcome we are, and the more precious does Jesus become.


—Octavius Winslow 
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For Those Suffering

Posted on Thursday, May 03 2012 in Young Married
Why let those who suffer according to the will of God commit the keeping of their souls to him in well-doing, as unto a faithful Creator. 1 Peter 4:19

THE God who is now dealing with you is love, all love—a God in Christ—your covenant God—your reconciled Father. All His thoughts towards you, peace; all His feelings, love; and all His dealings, mercy.

Soon will you be in His heavenly presence, and behold His unveiled glory as it beams forth from the eternal throne. Soon will you be with Jesus, shall see Him, be like Him, and dwell with Him forever. Darkness, and conflict, and sickness, and death shall cease, because sin shall cease. Then, in your blessed experience, will be realized the beatific vision—”And God shall wipe away all tears from their eyes; and there shall be no more death, nor sorrow, nor crying, neither shall there be any more pain; for the former things are passed away.”

Let this prospect reconcile you patiently to wait all the days of your appointed time, until your change come. God is faithful. Christ, in whom you believe, is able to keep that which you have committed unto Him against that glorious day. He will perfect that which concerns you. Nothing shall be consumed in your present fiery trial, but the tin and dross. The precious and imperishable gold shall be “found unto praise, and honor, and glory, at the appearing of Jesus Christ.”

Not more safe were Noah and his family, when they sailed in the ark through the storm, than is that soul who is shut up in Christ. If you have come out of yourself, have left all, and have fled to Jesus, this is your encouragement—not a soul ever perished whom the Father gave in covenant to his Son—whom the Son redeemed—whom the Spirit has regenerated, and in whom He dwells. A threefold cord keeps that precious saint—the Father, the Son, and the Holy Spirit. “Kept by the power of God, through faith, unto salvation.”

Oh, precious declaration! Press it with a stronger faith to your heart; for if God be for you, who can be against you? In your present state of suffering you find it difficult to think or to pray. But He, who formed you, knows your frame, “He remembers that we are dust.” There is One who thinks and prays for you. It is Jesus, your Elder Brother; the “brother born for adversity;” the great High Priest, wearing your nature, who has passed within the veil, “now to appear in the presence of God for us.” Jesus intercedes for you moment by moment.

Your faith shall not fail, your grace shall not decline, your hope shall not make ashamed; for He who came down to earth, and was wounded for your transgression, and was bruised for your iniquities, rose again from the dead, and ascended on high, now to appear in the presence of God for you. Christ prays for you, and that, when by reason of confusion of mind and weakness of body you cannot pray for yourself. Precious Jesus! You are that gentle Shepherd, who over-drives not Your little ones. When they cannot run, You do permit them to walk; and when, through feebleness, they cannot walk, You do carry them. You are He of whom it is said, “He shall feed his flock like a shepherd, he shall gather the lambs with his arm, and carry them in his bosom.”


—Octavius Winslow 
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The Spirit of Christ

Posted on Thursday, April 26 2012 in Young Married
But God has revealed them unto us by his Spirit: for the Spirit searches all things, yes, the deep things of God. 1 Cor. 2:10

THERE is no darkness which God’s own Spirit cannot scatter, no difficulty which He cannot remove, no portion of the word which He cannot explain. All that is necessary to your salvation is revealed in the word, all that can be known of Jesus is there discovered; and all this the blessed Spirit stands prepared to make known to you. He it is who leads you to Jesus; Jesus lifts the veil and reveals the Father; and the Father, when revealed, appears full of love, mercy, and forgiveness, to the poor returning prodigal, who, in penitence and lowliness, seeks an asylum in His heart.

And, oh! how ready is the Spirit to instruct you! Such love and grace has He in His heart, the Heavenly Dove seems ever poised upon the wing, ready to fly to that soul who but sighs for His inward teaching. Does He see one oppressed with a sense of guilt, He hastens to apply the atoning blood of Jesus. Does He mark one weary with his fruitless toil? He seals the promise of the Savior on the heart, “Come unto me, all you that labor and are heavy laden, and I will give yore rest.” Does He observe one combating with temptation, tormented with fear, harassed with doubts, struggling with infirmity, halting through weakness? Oh, how ready is He to show that soul where its great strength, and comfort, and grace lie—even in the fullness of a most loving, precious, and all-sufficient Savior!

Oh, then, in the name of Jesus, seek this glorious gift of God. Seek Him as a life-giving Spirit, as making Jesus known to you—as leading you into the deep things of God’s word—as deeply sanctifying you—as imparting to you the love, confidence, and consolation of an adopted child—as comforting you in every sorrow—as strengthening the divine life in your soul—as being to you the earnest and the seal of eternal glory.

Let it be your encouragement to remember that God knows His own work in your heart; and not only does He know, but He acknowledges it; and not only does He acknowledge, but He delights in it. Your faith may be feeble, your strength small, your grace but little, your knowledge limited, your experience defective; yet, if by the Eternal Spirit you have been led out of yourself, to take refuge in Christ, you are one over whom God rejoices with joy. Beauteous to His eye, and dear to His heart, is that mark of holiness in your soul.

What is it but the product of His own power, the germ of His own grace, the fruit of His own Spirit, the outline of His own image? Will He, then, despise, overlook, or turn His back upon it? Never! never! Have you been made willing in the day of His power? Have you laid upon His altar the richest and the best of the sacrifice? Oh, honored servant you! Oh, rich, costly, and acceptable offering! Your God delights in it; yes, delights in you! Ask, and you shall receive a fuller teaching and anointing of the Holy Spirit. Possessing Him, your path to glory will grow brighter and brighter unto the perfect day. “If you then, being evil, know how to give good gifts unto your children, how much more shall your Heavenly Father give the Holy Spirit to those who ask Him!”


—Octavius Winslow 
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Comfort in Affliction

Posted on Thursday, April 19 2012 in Young Married
This is my comfort in my affliction: for your word has quickened me. Psalm 119:50.

OH, how many a deeply-tried Christian has set his seal to this truth! What is the comfort sought by the worldling in his affliction? Alas! he seeks to drown his sorrow by plunging yet deeper into that which has created it. He goes to the world for his comfort; that world that has already belied him, betrayed him, and stung and wounded him more keenly and deeply than the adder.

But turn to the man of God. What was the Psalmist’s comfort in his sorrow? Was it the lightness of his affliction? Was it the soothing tenderness and sympathy of the saints? Ah, no! it was none of these. It was the spiritual quickening his soul received through the truth of God! This healed his sorrow-stricken heart; this poured a tide of richer comfort into his deeply afflicted soul than the sweetest human balm, or even the entire removal of his trial, could have done. Oh, favored soul, who, when in deep and dark waters—when passing through the fiery furnace—are led to desire spiritual quickening above all other comforts beside—sweetly testifying, “This is my comfort in my affliction, Your word has quickened me.” That word, unfolding to us Jesus, leading us to Jesus, and transforming us into the image of Jesus, proves a reviving word in the hour of trial.

By bringing us into a closer acquaintance with the word, trial stimulates the inner life. We flee to the word for counsel or for comfort, and the word proves a quickening word. Divine correction not only teaches, but it stimulates our relish for the spiritual parts of God’s truth. In times of prosperity we are tempted to neglect the word. The world abates the keenness of the soul’s appetite. We taste no sweetness in its promises, and cannot receive its admonitions and rebukes. “The full soul loaths a honeycomb, but to the hungry soul every bitter thing is sweet.”

Replenished with created good, and surfeited with earthly comfort, the soul, in its pride and self-sufficiency, loathes the divine honey of God’s word. But when the Lord removes the creature, and embitters the world—both proving cisterns that can hold no water—then how precious becomes the word of Jesus! Not its doctrines and its consolations only, but even its deepest searching and its severest rebukes—that which lays us the lowest in the dust of shame and self-abhorrence—are then sweet as the honey and the honeycomb to our renewed taste. Then in truth we exclaim—”How sweet are Your words to my taste! yes, sweeter than honey to my mouth!”


—Octavius Winslow 
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The Desire of the Christian

Posted on Thursday, April 12 2012 in Young Married
To present you holy and unblameable and unreproveable in his sight: if you continue in the faith grounded and settled. Colossians 1:22, 23.

NEXT to an ardent desire to be assured that he possesses the truth—the believer in Jesus will feel anxious for establishment in the truth. It will not suffice for him to know, upon evidence he may not gainsay, that he is a converted man; He will aim to be an advancing Christian.

Just to have touched the border of the Savior’s righteousness, and obtained the healing, will not satisfy his conscience; with a strong and growing faith he will strive to wrap the robe more closely around him, in that full assurance of his “acceptance in the Beloved,” of his “completeness in Christ,” which supplies the strongest incentive to a walk worthy of his heavenly calling.

The Christian’s faith includes not merely what we are to believe, but also what we are to practice. It embraces not only the doctrines of Christ, but equally the precepts and commandments of Christ. The true Christian desires to stand “complete in all the will of God.” No longer under a covenant of works, but under the law of Christ, He aspires to be an obedient disciple, manifesting his love to Jesus by observing the commands of Jesus. He needs Christ to be his King, as he needs Him to be his Priest; to govern him, as to atone for him; to sanctify, as to save him.

His faith is characterized by the apostle Jude as our “most holy faith.” Its nature is holy, its principle is holy, its actings are holy, its tendencies are holy, its fruits are holy. It seeks to “bring every thought into obedience to Christ;” nor will it cease its mighty work—opposed, thwarted, and foiled, though it be—until the soul it sanctifies takes its place “without fault before the throne,” perfected in the image of God and of the Lamb.

Establishment in the faith is a matter of great moment in the experience of a child of God. The relation of stability in the truth with progress in the Divine life, is the relation of cause and effect. It is impossible that there can be any progress of the inner life in connection with unsettledness and instability of opinion on the great points of the Christian faith. Hence the especial stress which the Spirit of truth has laid upon it. What says the Scripture? “As you have therefore received Christ Jesus the Lord, so walk you in Him: rooted and built up in Him, and established in the faith, as you have been taught.” “Now He which establishes us with you in Christ, and has anointed us, is God.” “I long to see you, that I may impart unto you some spiritual gift, to the end you may be established.”

Welcome all God’s dealings, as designed and as tending to build you up on your most holy faith, and thus advance the life of God in your soul. A hallowed possession of trial is a great mean of soul-advancement. Affliction is God’s school. Every true child of God has been placed in it. Every glorified saint has emerged from it. “Blessed is the man whom You chasten, O Lord, and teach him out of Your law.” Chastening—the school; instruction—the end. Humbling and painful though the process be, who, to secure such an end, would not meekly welcome the discipline?


—Octavius Winslow 
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A Holy Heaven

Posted on Thursday, April 05 2012 in Young Married
And an highway shall be there, and a way, and it shall be called The way of holiness: the unclean shall not pass over it; but the redeemed shall walk there. Isaiah 35:8, 9

HEAVEN is the abode of a renewed people; it is a holy place, and the home of the holy; and before the sinner can have any real fitness for heaven, any well-grounded hope of glory, he must be a partaker of a nature harmonizing with the purity, and corresponding with the enjoyments, of heaven. Heaven would be no heaven to a carnal mind, to an unsanctified heart. Were it possible to translate an unconverted individual from this world to the abodes of eternal glory, overwhelmed with the effulgence of the place, and having no fellowship of feeling with the purity of its enjoyments, and the blessedness of its society, he would exclaim—”Take me hence—it is not the place for me—I have no sympathy with it—I have no fitness for it—I have no pleasure in it.” Solemn thought!

But the Christian is a renewed creature—he is a partaker of the Divine nature; he has sympathies, affections, and desires, imparted to him by the Spirit, which assimilate him to the happiness and purity of heaven. It is impossible but that he must be there. He possesses a nature unfit for earth, and congenial only with heaven. He is the subject of a spiritual life that came from, and now ascends to, heaven. All its aspirations are heavenly—all its breathings are heavenly—all its longings are heavenly; and thus it is perpetually soaring towards that world of glory from where it came, and for which God is preparing it. So that it would seem utterly impossible but that a renewed man must be in heaven, since he is the partaker of a nature fitted only for the regions of eternal purity and bliss.

But what is it that gives the Christian a valid deed, a right of possession, to eternal glory? It is his justification by faith through the imputed righteousness of Christ. This is the only valid title to eternal glory which God will admit—the righteousness of His dear Son imputed to him that believes. Here is the grand fitness of a poor, lost, polluted, undone sinner; the fitness that springs from the spotless righteousness of the Lord Jesus, “who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.” “He has made Him to be sin for us, who knew no sin, that we might be made the righteousness of God in Him.”

Behold, then, beloved, the high vantage-ground on which a saint of God stands, with regard to his hope of heaven. He stands out of his own righteousness in the righteousness of another. He stands accepted in the Accepted One, he stands justified in the Justified One, and justified, too, by God, the great Justifier.

The spiritual life which God has breathed into our souls will never rest until it reaches its full and perfect development. Deep as are its pulsations, holy as are its breathings, it is yet but in its infancy, compared with that state of perfection to which it is destined. The highest state of sanctification to which the believer can arrive here is but the first dawn of day, contrasted with the “far more exceeding and eternal weight of glory,” which will burst upon him in a world of perfect holiness. Heaven will complete the work which sovereign grace has begun upon earth. Heaven is the consummation of the spiritual life of the believer.


—Octavius Winslow 
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The Power of His Resurrection

Posted on Thursday, March 29 2012 in Young Married
That like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. Rom. 6:4

THE resurrection of Christ is a vital doctrine of Christianity. It sustains an essential relation to the spiritual life of the believer. Viewing it in connection with the union of Christ and His people, the two facts become identical—standing in the relation of cause and effect. Our Lord, in His great atoning work, acted in a public or representative character. He represented in His person the whole elect of God, who virtually were in Him, each step that he took in working out their redemption. In His resurrection from the grave this was preeminently so. The Head could not be resuscitated apart from the body. Christ could not rise without the Church.

Thus, then, the new or the resurrection life of Christ, and the inner or spiritual life of the believer, are one and indivisible. Now, when the resurrection of the Head is spiritually realized, when it is fully received into the heart by faith, it becomes a quickening, energizing, sanctifying truth to each member of His body. It transmits a power to the inmost soul, felt in all the actings and manifestations of the spiritual life. Blessed are they who feel, and who feel daily, that they are indeed “risen with Christ,” and who find every new perception of this great truth to act like a mighty lever to their souls—lifting them above this “present evil world”—a world passing away.

Perhaps no circumstance connected with the resurrection of Christ conveys to the mind a clearer idea of its bearings upon the happiness of the Church than the part which the Divine Father is represented as having taken in the illustrious event. His having committed Himself to the fact at once stamps it with all its saving interest. “Whom God has raised.” “Like as Christ was raised up from the dead by the glory of the Father.” “If the Spirit of Him that raised up Jesus from the dead.” By this act of raising up His Son from the grave, the Father manifested His delight in, and His full acceptance of, the sacrifice of Christ, as a finished and satisfactory expiation for the sins of His people. So long as Jesus remained in the grave, there was wanting the evidence of the acceptance of His death; the great seal of heaven, the signature of God, was needed to authenticate the fact.

But when the Father released the Surety from the dominion of death, he annihilated, by that act, all legal claim against His Church, declaring the ransom accepted, and the debt cancelled. “He was taken from prison,”—as the prisoner of justice—the prisoner of death—and the prisoner of the grave; the Father, in the exercise of His glorious power, opens the prison door, and delivers the illustrious Captive—and by the door through which He emerges again to life, enters the full justification of His whole Church; for it is written—”He was delivered for our offences, and was raised again for our justification.”

A more important truth—where all are of infinite moment to the happiness of man—is not found in the Word of God. As it forms the keystone to the mighty arch of Christianity, so it constitutes the groundwork of spiritual life, upon the basis of which the Holy Spirit of God quickens the souls of all, who are “the called according to His purpose.” It was a knowledge of this truth which awoke the ardent desire of the apostle’s soul, “That I may know Him, and the power of His resurrection.”

—Octavius Winslow 
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Through A Glass Darkly

Posted on Thursday, March 22 2012 in Young Married
I shall be satisfied, when I awake, with your likeness. Psalm 17:15.

THE beatific vision has brought the believer’s whole soul into the most perfect harmony with God. He is satisfied with the character and perfections of God, which now unfold their grandeur without a cloud, and fill the soul without a limit. “Now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.” An angel’s sight, and an angel’s knowledge, enkindle an angel’s fervor; and as growing discoveries and endless illustrations of the Divine perfections increase with eternity, glory, honor, and thanksgiving to Him who sits upon the throne will be the saint’s undying song.

He is satisfied, too, with all God’s providential dealings with him in the world he has passed. The present is the repose of faith—and faith can say, amid scenes of perplexity and peril, of obscurity and doubt, “It is well”, trusting in the wisdom and faithfulness of God. And yet how difficult often do we find it to trace God’s design, or connect His strange dealings with a wise purpose or a gracious end. We cannot unravel the web. Is it not so, my reader? Let faith look back upon the past of your life, not to revive its painful emotions, but that with steadier wing and bolder flight it may bear you forward.

That dark cloud of sorrow that settled upon your fair prospects—that blast of adversity that swept away riches—that stroke of providence that tore from your sight the wife of your youth, or hurried the child of your hopes prematurely to the grave, or that placed the friend of your bosom, the companion of your hours, into darkness—or that came near to your own person, and arrested you with disease—you pause and inquire, Why is it thus? Ah! the full answer you may never have in this world—for faith must have scope; but, by and by, if not here, yet from a loftier position and beneath a brighter sky, and with a stronger vision, you shall look back and know and understand, and admire it all, and “shall be satisfied.”

The glorified are satisfied, too, with the conduct of God’s grace. If there is often inexplicable mystery in providence, there is yet profounder mystery in grace. Loving him as God does, yet that He should hide Himself from His child; hating sin, yet allowing its existence, and permitting His children to fall under its influence; leaving them often to endure the fiery darts of Satan, and to tread dreary paths, cheerless, starless—the sensible presence of the heavenly Guide withdrawn, and not a voice to break the solemn stillness or to calm the swelling wave—ah! this is trying indeed!—But all, before long, will be satisfactorily explained. Now the glorified see how harmonious with every principle of infinite holiness and justice, truth and wisdom, was God’s scheme of redeeming mercy; and that it was electing love, and sovereign mercy, and free favor, that made him a subject of grace on earth, and an heir of glory in heaven.And as he bends back his glance upon all the way the Lord his God brought him the forty years’ travel in the wilderness—traces the ten thousand times ten thousand unfoldings of His love—the love that would not and the power that could not let him go—the faithful rebukes, the gentle dealings, the unwearied patience, and the inexhaustible sympathy of Jesus, with what depth of emotion and emphasis of meaning does he exclaim, “I am satisfied!”

The saints are satisfied, too, with the heaven of glory to which they are brought. They awake up in God’s likeness. Positively and perfectly holy, positively and perfectly happy, actually with Christ, and contemplating, with an intellectual and moral perception all unclouded, the glory of God, how completely satisfied is he with the new world of purity and bliss, of light and splendor, into which his ransomed spirit sprung! The last earthly passion has died away, the last remnant of corruption is destroyed, the last moan of suffering and sigh of sorrow is hushed in the stillness of the tomb; the corruptible has put on incorruption, the mortal has put on immortality, and the glorified spirit stands amid the throng of holy and adoring ones who encircle the throne, and swells the universal an them—”He has done all things well.”

—Octavius Winslow 
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Our God Of All Comfort

Posted on Thursday, March 15 2012 in Young Married
The God of all comfort, who comforts us in all our tribulation. 2 Cor. 1:3- 4.

GOD’S family is a sorrowing family, “I have chosen you,” He says, “in the furnace of affliction.” “I will leave in the midst of you a poor and an afflicted people.” The history of the Church finds its fittest emblem in the burning yet unconsumed bush which Moses saw. Man is “born to sorrows;” but the believer is “appointed thereunto.” It would seem to be a condition inseparable from his high calling. If he is a “chosen vessel,” it is, as we have just seen, “in the furnace of affliction.”

If he is an adopted child, “chastening” is the mark. If he is journeying to the heavenly kingdom, his path lies through “much tribulation.” If he is a follower of Jesus, it is to “go unto Him without the camp, bearing His reproach.” But, if his sufferings abound, much more so do his consolations. To be comforted by God may well reconcile us to any sorrow with which it may please our heavenly Father to invest us.

God comforts His sorrowful ones with the characteristic love of a mother. See the tenderness with which that mother alleviates the suffering and soothes the sorrow of her mourning one. So does God comfort His mourners. Oh, there is a tenderness and a delicacy of feeling in God’s comforts which distances all expression. There is no harsh reproof—no unkind upbraiding—no unveiling of the circumstances of our calamity to the curious and unfeeling eye—no artless exposure of our case to an ungodly and censorious world; but with all the tender feeling of a mother, God, even our Father, comforts the sorrowful ones of His people. He comforts in all the varied and solitary griefs of their hearts.

God meets our case in every sorrow. To Him, in prayer, we may uncover our entire hearts; to His confidence we may entrust our profoundest secrets; upon His love repose our most delicate sorrows; to His ear confess our deepest departures; before His eye spread out our greatest sins. Go, then, and breathe your sorrows into God’s heart, and He will comfort you. Blessed sorrow! if in the time of your bereavement, your grief, and your solitude, you are led to Jesus, making Him your Savior, your Friend, your Counselor, and your Shield.

Blessed loss! if it be compensated by a knowledge of God, if you find in Him a Father now, to whom you will transfer your ardent affections—upon whom you will repose your bleeding heart. But let your heart be true with Him. Love Him, obey Him, confide in Him, serve Him, live for Him; and in all the unknown, untrodden, unveiled future of your history, a voice shall gently whisper in your ear—”As one whom his mother comforts, so will I comfort you.”

—Octavius Winslow 
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Soul Trouble

Posted on Thursday, March 08 2012 in Young Married
“Now my soul is deeply troubled.” –John 12:27

Believer in Jesus, do you possess soul-sorrow? A sense of sin troubles you, the consciousness of guilt distresses you, and you begin to think you know nothing of God’s pardoning love. Oh, what would you not give to be quite sure that your sins were all forgiven for Jesus’ sake!

Or, your soul is in sorrow, perhaps, from the painful loss of the evidences of your saintship and adoption. Like Bunyan’s pilgrim, you have dropped the ‘white stone with the new name,’ and, retracing your steps, mournful and sad, to recover it, you exclaim, “Oh that it were with me as in days that are past, when the candle of the Lord shone round about me.”

Or, you are, perhaps, in soul-distress in consequence of the corroding doubts and distressing fears which assail you; and instead of going on your heavenly way rejoicing, forgetting the things that are behind, and pressing on towards those things that are before, your time is spent, as just intimated, in searching for Christian evidences, and in battling with unbelieving doubts and fears.

Or, perhaps, your soul may be in sorrow because you discern so little love to God, so faint a resemblance to the Savior, and so little real, vital, operative religion in your life–in a word, the spiritual life beating with a pulse so sickly and faint, that your soul is cast down within you.

One word of encouragement. Be thankful to God for this soul-sorrow–it is a sure evidence of spiritual life. A soul dead in sin is insensible to any real distress because of sin; a heart destitute of love to God, feels no distress because it does not love Him. A graceless sinner never longs for grace: an unrenewed person never thirsts for holiness, and a dead soul never breathes after life. Take heart, then, O believer, for your soul-sorrow is the prelude to your soul’s eternal joy.

But see to it that Christ has alone to do with your present sorrow. Take it only to Him. It will prove the greatest, the holiest joy of your life, if it makes you better acquainted with Jesus. O sweet and welcome sorrow, which He who changed the water into wine changes into a joy unspeakable and full of glory. Any sorrow, Lord, if it but enthrone YOU more supremely upon my heart, to reign–”the Lord of every motion there.”

—Octavius Winslow 
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Partakers In Christ's Suffering

Posted on Wednesday, February 29 2012 in Young Married
But rejoice, inasmuch as you are partakers of Christ’s sufferings; that, when his glory shall be revealed, you may be glad also with exceeding joy. 1 Peter 4:13

WITH the cross of Immanuel before us, and with the heaven of glory which that cross unveils, and to which it leads, can we properly contemplate our trials in any other view than as loving corrections? “He that spared not His own Son, but gave Hint up for us all,” shall He send an “evil” which we refuse to interpret as a good? and shall not that good, though wearing its somber disguise, raise the soul to Him upon the outstretched and uplifted wing—as the wing of the “anointed cherub”—of adoration, thanksgiving, and praise? If, numbered among His saints—and, oh, be quite sure, beloved, of your heavenly calling—we stand before Him, objectively, the beings of His ineffable delight, and, subjectively, the recipients of his justifying righteousness. Thus loved and accepted—and we believe, and are sure, that this is the true and unchangeable condition of all His people—shall anything but a sentiment of uncomplaining gentleness—a submission not shallow but profound, not servile but filial—respond to the dealings, however severe, of our Father in heaven?

It is, beloved, in these disciplinary seasons that we become more thoroughly schooled in the knowledge, of the infinite worth, glory, and preciousness of the Savior. How much is involved in a spiritual and experimental acquaintance with the Lord Jesus! We are in the possession of all real knowledge when we truly know Christ. And we cannot know the Son, and not know also the Father. And it is utterly impossible to know the Father, as revealed in His Son, and not become inspired with a desire to love Him supremely, to serve Him devotedly, to resemble Him closely, to glorify Him faithfully here, and to enjoy Him fully hereafter. And oh, how worthy is the Savior of our most exalted conceptions—of our most implicit confidence—of our most self-denying service—of our most fervent love! When He could give us no more—and the fathomless depths of His love and the boundless resources of His grace would not be satisfied by giving us less—He gave us himself.

Robed in our nature, laden with our curse, oppressed with our sorrows, wounded for our transgressions, and slain for our sins, He gave His entire self for us. And let it be remembered, that it is a continuous presentation of the hoarded and exhaustless treasures of His love. His redeeming work now finished, He is perpetually engaged in meeting out to his Church the blessings of that “offering made once for all.” He constantly asks our faith—woos our affection—invites our grief—and bids us repair with our daily trials to His sympathy, and with our hourly guilt to His blood. We cannot in our drafts upon Christ’s fullness be too covetous, nor in our expectations of supply be too extravagant. Dwelling beneath His cross, our eye resting upon the heart of God, we will in all things desire and aim to walk uprightly, presenting our “bodies as a living sacrifice, holy and acceptable to God;” that “the trial of our faith may be found unto praise and honor and glory at the appearing of Jesus Christ.”

—Octavius Winslow 
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The Merit of Christ

Posted on Thursday, February 23 2012 in Young Married
And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. Rev. 8:3-4

THIS angel is none other than the Angel of the Covenant, Jesus, our great High Priest, who stands before the golden altar in heaven, presenting the sweet incense of His divine merits and sacrificial death; the cloud of which ascends before God “with the prayers of the saints.”

Oh, it is the merit of our Immanuel, “who gave Himself for us, an offering and a sacrifice to God for a sweet—smelling savor,” that imparts virtue, prevalence, and acceptableness to the incense of prayer ascending from the heart of the child of God. Each petition, each desire, each groan, each sigh, each glance, comes up before God with the “smoke of the incense” which ascends from the cross of Jesus, and from the “golden altar which is before the throne.” All the imperfection and impurity which mingles with our devotions here is separated from each petition by the atonement of our Mediator, who presents that as sweet incense to God.

See your Great High Priest before the throne! See Him waving the golden censer to and fro! See how the cloud of incense rises and envelopes the throne! See how heaven is filled with its fragrance and its glory! Believer in Jesus, upon the heart of that officiating High Priest your name is written; in the smoke of the incense which has gone up from that waving censer your prayers are presented. Jesus’ blood cleanses them, Immanuel’s merit perfumes them, and our glorious High Priest thus presents both our person and our sacrifice to his Father and our Father, to His God and our God. Oh wonderful encouragement to prayer! Who, with such an assurance that his weak, broken, and defiled, but sincere petitions shall find acceptance with God, would not breathe them at the throne of grace.

Go, in the name of Jesus; go, casting yourself upon the merit which fills heaven with its fragrance; go, and pour out your grief, unveil your sorrow, confess your sin, sue out your pardon, make known your needs, with your eye of faith upon the Angel who stands at the “golden altar which is before the throne,” and the incense which breathes from your oppressed and stricken heart will ascend up before God out of the Angel’s hand, as a cloud, rich, fragrant, and accepted.

—Octavius Winslow 
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Drawing Near

Posted on Thursday, February 16 2012 in Young Married
Let my prayer be set forth before you as incense; and the lifting up of my hands as the evening sacrifice. Psalm 141:2

THIS passage presents the Christian to our view in his holiest and most solemn posture—drawing near to God, and presenting before the altar of His grace the incense of prayer. The typical reference to this is strikingly beautiful. “You shall make an altar to burn incense upon . . . . . And Aaron shall burn thereon sweet incense every morning; when he dresses the lamps, he shall burn incense upon it. And when Aaron lights the lamps at even, he shall burn incense upon it, a perpetual incense before the Lord throughout your generations.” That this incense was typical of prayer would appear from Luke 1:10, “And the whole multitude of the people were praying without at the time of incense.” And David, though dwelling in the more shadowy age of the church, thus correctly and beautifully interprets this type: “Let my prayer be set before you as incense.”

But from where arises the incense of prayer ascending to the throne of the Eternal? Oh, it is from the heart. The believer’s renewed, sanctified heart is the censer from where the fragrant cloud ascends. True prayer is the incense of a heart broken for sin, humbled for its iniquity, mourning over its plague, and touched, and healed, and comforted with the atoning blood of God’s great sacrifice. This is the true censer; this it is at which God looks. “For the Lord sees not as man sees; for man looks on the outward appearance, but the Lord looks on the heart.” Precious censer! molded, fashioned, beautified by God.

There exists not upon earth a more vile and unlovely thing, in the self-searching view of the true believer, than his own heart. And yet —oh wondrous grace!—God, by his renewing Spirit, has made of that heart a beautiful, costly, and precious censer, the cloud of whose incense ascends and fills all heaven with its fragrance.

With all its indwelling evil and self-loathing, God sees its struggles, watches its conflict, and marks its sincerity. Not a feeling thrills it, not an emotion agitates it, not a sorrow shades it, not a sin wounds it, not a thought passes through it, of which He is not cognizant. Believer! Jesus loves that heart of your. He purchased it with his own heart’s blood, agonies, and tears—and He loves it. It is His temple, His home, His censer, and never can it approach Him in prayer, but He is prepared to accept both the censer and incense with a complacency and delight which finds its best expression in the language of His own word, “I will accept you with your sweet savor.” And what shall we say of the fragrance of this incense?

Oh, how much have we yet to learn of the intrinsic sweetness of real prayer! We can but imperfectly conceive the fragrance there must be to God in the breathing of the Divine Spirit in the heart of a poor sinner. It is perhaps but a groan—a sigh—a tear—a look—but it is the utterance of the heart; and God can hear the voice of our weeping, and interpret the language of our desires, when the lips utter not a word; so fragrant to Him is the incense of prayer. “Lord, all my desire is before You, and my groaning is not hid from You.”

—Octavius Winslow 
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Pressing Onward

Posted on Thursday, February 09 2012 in Young Married
Jesus Christ, and him crucified. 1 Corinthians 2:2.

FAITH, picturing to its view the cross, the Holy Spirit engraving it on the heart in spiritual regeneration, the whole soul receiving Him whom it lifts up, as its “wisdom, and righteousness, and sanctification, and redemption,” gently and effectually transforms the spirit, that was chafed and restless, into the “meekness and gentleness of Christ.” Oh what calmness steals over his ruffled soul! oh what peace flows into his troubled heart! oh what sunshine bathes in its bright beams his dark spirit, who, from the scenes of his conflict and his sorrow, flees beneath the shadow and the shelter of the cross!

The storm ceases—the deluge of his grief subsides—the Spirit, dove-like, brings the message of hope and love—the soul, tempest-tossed, rests on the green mount, and one unbounded spring clothes and encircles the landscape with its verdure and its beauty. Child, chastened by the Father’s love, look to the cross of your crucified Savior; and as you fix upon it your believing, ardent, adoring gaze, exclaim—

“Wearily for me you sought,
On the cross my soul you bought;
Lose not all for which you wrought.”

What is your sorrow compared with Christ’s? What is your grief gauged by your Lord’s? Your Master has passed before you, flinging the curse and the sin from your path, paving it with promises, carpeting it with love, and fencing it around with the hedge of His divine perfections. Press onward, then, resisting your foe resolutely, bearing your cross patiently, drinking your cup submissively, and learning, while sitting at the Savior’s feet, or leaning upon His bosom, to be like Him, “meek and lowly in heart.”

—Octavius Winslow 
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The Beloved

Posted on Thursday, February 02 2012 in Young Married
This is my beloved, and this is my friend. Song 5:16

THE object of the believer’s trust is Jesus, his Beloved. He is spoken of by the apostle as “THE Beloved,” as though he would say, “There is but one beloved of God, of angels, of saints—it is Jesus.” He is the beloved One of the Father. “Behold my servant, whom I uphold; mine elect, in whom my soul delights.” “This is my beloved Son, in whom I am well pleased.”

But Jesus is also the church’s beloved, the beloved of each member of that church. His person is beloved, uniting all the glories of the Godhead with all the perfections of the manhood. His work is beloved, saving His people from the entire guilt, and condemnation, and dominion of their sins. His commandments are beloved, because they are the dictates of His love to us, and the tests of our love to Him. O yes! you have but one beloved of your heart, dear believer. He is “white and ruddy, the chief among ten thousand;” He is all the universe to you; heaven would be no heaven without Him; and with His presence here, earth seems often like the opening portal of heaven. He loved you, He labored for you, He died for you, He rose for you, He lives and intercedes for you in glory; and all that is lovely in Him, and all that is grateful in you, constrain you to exclaim—”I am my Beloved’s, and any Beloved is mine.”

And where would you lean in sorrow but upon the bosom of your Beloved? Christ’s heart is a human heart, a sinless heart, a tender heart; a heart once the home of sorrow, once stricken with grief; once an aching, bleeding, mournful heart. Thus disciplined and trained, Jesus knows how to pity and to support those who are sorrowful and solitary. He loves to chase grief from the spirit, to bind up the broken heart, to staunch the bleeding wound, and to dry the weeping eye, to “comfort all that mourn.”

It is His delight to visit you in the dark night-season of your sorrow, and to come to you walking upon the tempestuous billows of your grief, breathing music and diffusing calmness over your scene of sadness and gloom. When other bosoms are closed to your sorrow, or are removed beyond your reach, or their deep throbbings of love are stilled in death—when the fiery darts of Satan fly thick around you, and the world frowns, and the saints are cold, and your path is sad and desolate—then lean upon the love, lean upon the grace, lean upon the faithfulness, lean upon the tender sympathy of Jesus.

That bosom will always unveil to welcome you. It will ever be an asylum to receive you, and a home to shelter you. Never will its love cool, nor its tenderness lessen, nor its sympathy be exhausted, nor its pulse of affection cease to beat. You may have grieved it a thousand times over, you may have pierced it through and through, again and again—yet returning to its deathless love, penitent and lowly, sorrowful and humble, you may lay within it your weeping, aching, languid head, depositing every burden, reposing every sorrow, and breathing every sigh upon the heart of Jesus. Lord! to whom shall I go? yes, to whom would I go, but unto You?

We lean truly upon Jesus that we may advance in all holiness, that the graces of the Spirit may he quickened and stimulated, that we may cultivate more heavenly-mindedness, and be constantly coming up from the world, following him without the camp, bearing His reproach. Let our path, then, be upward; let us gather around us the trailing garment, casting away whatever impedes our progress; and leaning upon our Beloved and our Friend, hasten from all below, until we find ourselves actually reposing in the bosom upon which, in faith and love, in weakness and sorrow, we had rested amid the trials and perils of the ascent. There is ever this great encouragement, this light upon the way, that it is a heaven-pointing, a heaven-conducting, a Heaven-terminating path; and before long the weary pilgrim will reach its sunlit summit; not to lie down and die there, as Moses did upon the top of Pisgah, but to commence a life of perfect purity and of eternal bliss.


—Octavius Winslow 
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Jesus Only

Posted on Thursday, January 26 2012 in Young Married
Jesus only. Matthew 17:8

Is not this the motto of every true believer? Whom does his heart in its best moments, and holiest affections, and intentest yearnings, supremely desire? The answer is, “Jesus only.”

Having by His Spirit enthroned Himself there, having won the affections by the power of His love and the attractions of His beauty, the breathing of the soul now is, “Whom have I in heaven but You, and who is there on earth that I desire beside You?” Blessed is that soul, the utterances of whose heart are the sincere and fervent expressions of a love of which Christ is the one and supreme object!

Oh, to love Him more! Worthy, most worthy is He of our first and best affections. Angels love Him ardently and supremely; how much more should we, who owe to Him a deeper debt of love than they! Let the love of Christ, then, constrain us to love Him, in return, with an affection which shall evince, by the singleness of its object and the unreserved surrender of its obedience, that He who reigns the sovereign Lord of our affections is—”Jesus only.”

In all the spiritual circumstances of the believer’s history, it is still “Jesus only.” In the corrodings of guilt upon the conscience, in the cloud which veils the reconciled countenance of God from the soul, where are we to look, save to “Jesus only”? In the mournful consciousness of our unfaithfulness to God, of our aggravated backslidings, repeated departures, the allowed foils and defeats by which our enemies exult, and the saints hang their heads in sorrow, to whom are we to turn, but to “Jesus only”? In the cares, anxieties, and perplexities which gather around our path, in the consequent castings-down of our soul, and in the disquietude of our spirit within us, to whom shall we turn, but to “Jesus only”?

In those deep and mysterious exercises of soul-travail, which not always the saints of God can fully understand—when we see a hand they cannot see, and when we hear a voice then cannot hear; when we seem to tread a lone path, or traverse a sea where no fellow-voyager ever heaves in sight; the days of soul-exercise wearisome, and its nights long and dark—oh! to whom shall we then turn, save to “Jesus only”? Who can enter into all this, and sympathize with all this, but Jesus? To Him alone, then, let us repair, with every sin, and with every burden, and with every temptation, and with every sorrow, and with every mental and spiritual exercise, thankful to be shut up exclusively to “Jesus only.”

And when the time draws near that we must depart out of this world, and go unto the Father, one object will fix the eye, from which all others are then receding—it is “Jesus only.” Ah! to die, actually to die, must be a crisis of our being quite different from reading of death in a book, or from hearing of it in the pulpit, or from talking of it by the way-side. It is a solemn, an appalling thing to die! But to the believer in Jesus, how pleasant and how glorious! “Absent from the body,” he is “present with the Lord.” Jesus is with him then. The blood of Jesus is there, cleansing him from all his guilt; the arms of Jesus are there, supporting him in all his weakness; the Spirit of Jesus is there, comforting him in all his fears; and now is he learning, for the last time on earth, that as for all the sins, all the perils, all the trials, and all the sorrows of life, so now as that life is ebbing fast away, and death is chilling, and eternity is nearing, “Jesus only” is all—sufficient for his soul.

Believer! look to “Jesus only”—lean upon Him, cleave to Him, labor for Him, suffer for Him, and, if need be, die for Him; thus loving and trusting, living and dying for, “JESUS ONLY.”


—Octavius Winslow 
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Through Faith

Posted on Thursday, January 19 2012 in Young Married
What must I do to be saved? And they said, Believe on the Lord Jesus Christ, and you shall be saved, and your house. Acts 16:30-31

THE faith of the child of God stands in the righteousness of the God-man Mediator—”the righteousness which is of God by faith.” This faith has not been inappropriately termed the “poor man’s grace.” It is so because it comes to Jesus empty-handed. It travels to Christ in poverty and rags, in want and in woe. It is the grace of him who, feeling the working of an inward plague, and repudiating all idea of human merit, appears at the door of mercy, “poor in spirit,” humbly knocking, and earnestly suing, and freely receiving, as a pensioner, the blessing of sovereign grace.

Oh, how glorious to the eye of such an one appears the righteousness of the Incarnate God! How precious to his heart the atoning blood of Jesus! How suitable and attractive to his view the foundation to which he is invited, and upon which, with the confidence of faith, he is encouraged to build his assured hope of future glory! Who would not desire, and who would not seek, establishment in a faith like this? a faith that can read its pardon in the blood—its justification in the righteousness—its sanctification in the grace, and its security in the resurrection, life, and intercession of the great High Priest enthroned in heaven.

Oh, let a man’s faith cling to this, and he is a saved man! And to be saved! Oh, how will eternity prolong the swelling chant!—”Saved, for ever saved! A sinner the very chief—a saint the very least—a child the most unworthy! yet here, through grace, I am saved, forever saved!” Before the glory and importance of this salvation, oh, how do fade and disappear the grandeur and the significance of all other objects! “How shall we escape, if we neglect so great salvation?” “This is the record, that God has given to us eternal life, and this life is in His Son. He that has the Son has life, and he that has not the Son has not life.”

But the faith of the true believer is built upon Christ. It has Christ for its basis, Christ for its object, Christ for its beginning and its end. It is built upon the Godhead of His person, the obedience of His life, and the vicariousness of His death. He who builds his faith short of Deity, builds upon the treacherous sand which the first heaving billow sweeps from beneath his feet. We want, in the great matter of our salvation, Deity to become incarnate—Deity to obey—Deity to atone—Deity to justify—Deity to uphold—Deity to comfort—and Deity to bring us at last to the glorious abode of Deity, to dwell amid its splendors forever.


—Octavius Winslow 
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A Broken and Contrite Heart

Posted on Thursday, January 12 2012 in Young Married
The Lord is near unto those who are of a broken heart; and saves such as be of a contrite spirit. Psalm 34:18

A broken and a contrite heart, O God, you will not despise. Psalm 51:17

THERE are those by whom a broken heart is despised. Satan despises it—though he trembles at it. The world despises it—though it stands in awe of it. The Pharisee despises it—though he attempts its counterfeit. But there is one who despises it not. “You will not despise it,” exclaims the penitent child, with his eye upon the loving heart of his God and Father.

But why does God not only not despise it, but delights in and accepts it? Because He sees in it a holy and a fragrant sacrifice. It is a sacrifice, because it is offered to God, and not to man. It is an oblation laid upon His altar. Moses never presented such an oblation—Aaron never offered such a sacrifice in all the gifts which he offered, in all the victims which he slew. And while some have cast their rich and splendid gifts into the treasury, or have laid them ostentatiously upon the altar of Christian benevolence, God has stood by the spot to which some poor penitent has brought his broken heart for sin, the incense of which has gone up before Him as a most precious and fragrant sacrifice.

Upon that oblation, upon that gift, His eye has been fixed, as if one object, and one only, had arrested and absorbed His gaze—it was a poor broken heart that lay bleeding and quivering upon His altar. It is a sacrifice, too, offered upon the basis of the atoning sacrifice of His dear Son—the only sacrifice that satisfies Divine justice—and this makes it precious to God. So infinitely glorious is the atonement of Jesus, so divine, so complete, and so honoring to every claim of His moral government, that He accepts each sacrifice of prayer, of praise, of penitence, and of personal consecration, laid in faith by the side and upon that one infinite sacrifice for sin.

He recognizes in it, too, the work of His own Spirit. When the Spirit of God moved upon the face of unformed nature, and a new world sprang into life, light, and beauty, He pronounced it very good. But what must be His estimate of that new creation which His Spirit has wrought in the soul, whose moral chaos He has reduced to life, light, and order!

But in what way does God evidence His satisfaction with, and His delight in, the broken and contrite heart? We answer—first by the manifestation of His power in healing it. “He heals the broken in heart, and binds up their wounds.” “The Spirit of the Lord God is upon me; because the Lord has anointed me to preach good tidings to the meek: He has sent me to bind up the brokenhearted.”

Never did a physician more delight to display his skill, or exercise the benevolent feelings of his nature in the alleviation of suffering, than does Jesus in His work of binding up and healing the heart broken for sin, by speaking a sense of pardon, and applying to it the balsam of His own most precious blood.

But our Lord not only heals the contrite heart, but, as if heaven had not sufficient attraction as His dwelling-place, He comes down to earth, and makes that heart His abode. “Thus says the high and lofty One, that inhabits Eternity, whose name is Holy, I dwell in the high and holy place, with him also who is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.” What, dear, humble penitent, could give you such a view of the interest which Christ takes in your case—the delight with which He contemplates your contrition, and the welcome and the blessing which He is prepared to bestow upon you, on your casting yourself down at His feet, as this fact, that He waits to make that sorrow-stricken heart of yours His chief and loved abode—reviving it, healing it, and enshrining Himself forever within its renewed and sanctified affections.


—Octavius Winslow 
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Trouble In Prayer

Posted on Thursday, January 05 2012 in Young Married
“Praying in the Holy Spirit.” Jude 20

A more holy and solemn engagement enlists not the thoughts, and feelings, and time of the believer, than the engagement of prayer. In proportion, then, to the spirituality of a duty, will be the keen sense of the opposition it meets from either the mental or physical frailties which encompass the Christian.

The apostle Paul thus defines this infirmity—”We know not what we should pray for as we ought.” How shall we describe it? With what feature shall we begin? There is first the difficulty which some feel in reference to the nature of prayer. Simple as prayer is, we see how even an apostle could be perplexed, for he includes himself in this general description of the saints. Three times did he urge a petition the granting of which would have proved a curse rather than a blessing. “What am I to pray for?” is the earnest inquiry of some. “Am I to limit my requests in petitioning for spiritual blessings, or may I include in my petitions blessings that are temporal?”

“What is real prayer?” is the yet more earnest question of another. “I fear mine is not true prayer. May I characterize by such a holy and significant term the cold effusions of my closet, the feeble ejaculations of the wayside, the wandering devotions of the sanctuary, the moanings of a spirit wounded, the sighs of a heart oppressed, the upward glancings of a mind beclouded, the breathings of a soul whose spiritual exercises are at times so opposite and contradictory? Is this prayer?”

Then there is the infirmity of the act of prayer. The vagrancy of
thought—the coldness of affection—the intrusion of low cares—the consciousness of unreal petitions, of unfelt confessions, of undesired requests—the felt oppressiveness of a distasteful task, rather than the felt luxury of a precious privilege—the slovenliness of the performance—the little solemnity of mind—all mark the infirmity which attaches to this transcendently spiritual employment.

Then as to the mode of prayer; this also is felt to be a source of painful embarrassment by some. There are many Christians who find it difficult, if not impossible, to give expression to the heart’s utterances, in what is termed free prayer. Compelled, through an infirmity they cannot conquer, to restrict themselves to a liturgical form of devotion, while others pour out their souls to God in unfettered breathings, in unrestricted communion, they are, at times, perplexed to know whether they are acquainted with the reality and power of true prayer. Thus many a saint of God, whose needs are not the less real, whose desires are not the less spiritual, and whose breathings are not the less fervent and divinely acceptable, may, through this his infirmity, be much cast down and discouraged.

But who, whatever be his mode of prayer, is free from some clinging infirmity, interfering with the sanctity and power of this hallowed engagement? Who is not mournfully sensible, that of all his spiritual privileges, this, his highest, most sacred and solemn, is the most encompassed with, and marred and fettered by, the deep corruptions of his fallen and depraved nature? that after all his rigid observance of the duty, his many devotional engagements, public and private, there should yet be so little felt nearness to God, so little confidential communion—in a word, so little real prayer.

Oh, how much prayerless prayer do we have to mourn over! How little brokenness of heart; how little sense of sin; how faint a taking hold of the atoning blood; how imperfect a realization of God’s relation to us as a Father; how little faith in His promise to hear, in His ability to aid, in His readiness to bless us! Such are some of the infirmities associated with prayer, often suggesting the gospel petition, “Lord, teach us to pray.”

—Octavius Winslow 
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Love Towards God

Posted on Thursday, December 29 2011 in Young Married
“Though I speak with the tongues of men and of angels, and have not love, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profits me nothing.” 1 Corinthians 13:1-3

There is no truth more distinctly uttered or more emphatically stated than this—the infinite superiority of love to gifts. And in pondering their relative position and value, let it be remembered, that the gifts which are here placed in competition with grace are the highest spiritual gifts.

Thus does the apostle allude to them: “God has set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healing.” Then follows the expressive declaration of our motto. In other words, “Though I were an apostle, having apostolic gifts; though I were a prophet, possessed of prophetic gifts; or though I were an angel, clothed with angelic gifts; yet, destitute of the grace of love, my religion were but as an empty sound, nothing worth.” Is there in all this any undervaluing of the spiritual gifts which the great exalted Head of the church has bestowed upon His ministers? Far from it.

The apostle speaks of the way of spiritual gifts as excellent, but existing alone, they cannot bring the soul to heaven. And love may exist apart from gifts; but where love is found, even alone, there is that most excellent grace, that will assuredly conduct its possessor to glory. “Grace embellished with gifts is the more beautiful; but gifts without grace are only a richer spoil for Satan.”

And why this superiority of the grace of love? Why is it so excellent, so great, so distinguished? Because God’s love in the soul is a part of God Himself; for “God is love.” It is as it were a drop of the essence of God falling into the heart of man. “He that dwells in love, dwells in God, and God in him.” This grace of love is implanted in the soul at the period of its regeneration. “Every one that loves is born of God.”

Is it again asked, why the love of His saints is so costly in God’s eye? Because it is a small fraction of the infinite love which He bears towards them. Does God delight Himself in His love to His church? Has He set so high a value upon it, as to give His own Son to die for it? Then, wherever He meets with the smallest degree of that love, He must esteem it more lovely, more costly, and more rare, than all the most splendid gifts that ever adorned the soul. “We love Him because He first loved us.”

Here, then, is that grace in the soul of man which more than all others assimilates him to God. It comes from God, it raises the soul to God, and it makes the soul like God. How encouraging, then, to know the value which the Lord puts upon our poor returns of love to Him! Of gifts we may have none, and even of love but little; yet of that little, who can unfold God’s estimate of its preciousness! He looks upon it as a little picture of Himself. He sees in it a reflection—dim and imperfect indeed—of His own image. As He gazes upon it, He seems to say—”Your parts, my child, are humble, and your gifts are few; your knowledge is scanty, and your tongue is stammering; you can not speak for me, nor pray to me in public, by reason of the littleness of your attainments, and the greatness of your infirmity; but you do love me, my child, and in that love, which I behold, I see my nature, I see my heart, I see my image, I see myself; and that is more precious to me than all besides.”

Most costly to Him also are all your labors of love, your obedience of love, your sacrifices of love, your offerings of love, and your sufferings of love. Yes, whatever blade or bud, flower or fruit, grows upon the stem of love, it is most lovely, and precious, and fragrant to God.

—Octavius Winslow 
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More Than Conquerors

Posted on Thursday, December 22 2011 in Young Married
“No, in all these things we are more than conquerors through him that loved us.” Romans 8:37

The apostle had enumerated certain things which, to the obscure eye of faith, and to the yet obscurer eye of sense, would appear to make against the best interests of the Christian, regarded either as evidences of a waning of Christ’s love to him, or as calculated to produce such a result.

He proposes an inquiry—”Who shall separate us from the love of Christ?”—and then proceeds to give the reply. That reply sets the question entirely at rest. He argues, that so far from the things which he enumerates shaking the constancy of Christ’s love, periling the safety of the Christian, or shading the luster of His renown, they but developed the Savior’s affection to him, more strongly confirmed the fact of his security, and entwined fresh and more verdant laurels around his brow. “No, in all these things we are more than conquerors.”

“Through Him that loved us.” Here is the great secret of our victory, the source of our triumph. Behold the mystery explained, how a weak, timid believer, often starting at his own shadow, is yet “more than a conqueror” over his many and mighty foes. To Christ who loved him, who gave Himself for him, who died in his stead, and lives to intercede on his behalf, the glory of the triumph is ascribed. And this is the song he chants: “Thanks be to God, which gives us the victory, through our Lord Jesus Christ.”

Through the conquest which He Himself obtained, through the grace which He imparts, through the strength which He inspires, through the intercession which he presents, in all our “tribulation and distress, and persecution, and famine, and nakedness, and peril, and sword,” we are “more than conquerors.” Accounted though we are as “sheep for the slaughter,” yet our great Shepherd, Himself slain for the sheep, guides His flock, and has declared that no one shall pluck them out of His hand. We are more than conquerors, through His grace who loved us, in the very circumstances that threaten to overwhelm.

Fear not, then, the darkest cloud, nor the proudest waves, nor the deepest needs—in these very things you shall, through Christ, prove triumphant. Nor shrink from the battle with the “last enemy.” Death received a death-wound when Christ died. You face a conquered foe. He stands at your side a crownless king, and waving a broken scepter. Your death shall be another victory over the believer’s last foe. Planting your foot of upon His prostrate neck, you shall spring into glory, more than a conqueror through Him that loved you.

Thus entering heaven in triumph, you shall go to swell the ranks of the “noble army of martyrs”—those Christian heroes of whom it is recorded, “They overcame him by the blood of the Lamb.”

—Octavius Winslow 
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Passing From Death to Life

Posted on Thursday, December 15 2011 in Young Married
“Verily, verily, I say unto you, He that hears my word, and believes on him that sent me, has everlasting life, and shall not come into condemnation; but is passed from death unto life.” John 5:24

Let us consider what this condition does not imply. It does not include deliverance from the indwelling of sin, nor exemption from Divine correction, nor the absence of self-accusation; still less does it suppose, that there is nothing for which the believer deserves to die. All this exists where yet no condemnation exists. The battle with indwelling evil is still waged, the loving chastisement of a Father is still experienced, the self-condemnation is still felt, and daily in the holiest life there is still transpiring that which, were God strict to mark iniquities, merits and would receive eternal woe; yet the declaration stands untouched and unimpeached—”No condemnation to those who are in Christ Jesus.”

The freedom of the believer is just what it is declared to be—entire exemption from condemnation. From all which that word of significant and solemn import implies he is, by his relation to Christ, delivered. Sin does not condemn him, the law does not condemn him, the curse does not condemn him, hell does not condemn him, God does not condemn him. He is under no power from these, beneath whose accumulated and tremendous woe all others wither.

The pardon of sin necessarily includes the negation of its condemnatory power. There being no sin legally alleged, there can be no condemnation justly pronounced. Now, by the sacrifice of Christ, all the sins of the church are entirely put away. He, the sinless Lamb of God, took them up and bore them away into a land of oblivion, where even the Divine mind fails to recall them. “How forcible are right words!” Listen to those which declare this wondrous fact. “I, even I, am He that blots out your transgressions for mine own sake, and will not remember your sins.” “You have cast all my sins behind Your back.” “Having forgiven you all trespasses.” Their sins and iniquities will I remember no more.”

The revoking of the sentence of the law must equally annihilate its condemnatory force. The obedience and death of Christ met the claims of that law, both in its preceptive and punitive character. A single declaration of God’s word throws a flood of light upon this truth: “Christ has redeemed us from the curse of the law, being made a curse for us.” The sentence of the law thus falling upon Surety, who was “made under the law, that He might redeem those who were under the law,” there can be no condemnation from it to those who have taken shelter in Him. Thus, then, it is evident that both sin and the law are utterly powerless to condemn a believer in the Lord Jesus Christ.

The perfection of Christ’s satisfaction supplies the meritorious and procuring cause of our condemnation. No legal obedience—no personal merit or worthiness of the sinner whatever—is taken into the account of His discharge. This exalted position can only be reached by an expedient that harmonizes with the attributes of God, and thus upholds, in undimmed luster, the majesty and honor of the Divine government. God will pardon sin, and justify the sinner, but it must be by a process supremely glorifying to Himself.

How, then, could a creature-satisfaction, the most perfect that man, or the most peerless that angel could offer, secure this result? Impossible! But the case, strange and difficult though it is, is met, fully, adequately met, by the satisfaction of Jesus. The Son of God became the Son of man. He presents Himself to the Father in the character of the church’s substitute. The Father, beholding in Him the Divinity that supplies the merit, and the humanity that yields the obedience and endures the suffering, accepts the Savior, and acquits the sinner.

Hence the freedom of the believer from condemnation: “There is, therefore, now no condemnation.” It is the existence of a present condition. It is the enjoyment of a present immunity. It is the simple belief of this fact that brings instant peace to the bosom. A present discharge from condemnation must produce a present joy. Christian! there is now no condemnation for you. Be yours, then, a present and a full joy.

—Octavius Winslow 
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Being Made Perfect

Posted on Thursday, December 01 2011 in Young Married
“But the God of all grace, who has called us unto his eternal glory by Christ Jesus, after that you have suffered a while, make you perfect, establish, strengthen, settle you.” 1 Peter 5:10

There is a painful forgetfulness among many of the saints of God of the appointed path of believers through the world. It is forgotten that this path is to be one of tribulation; that so far from being a smooth, a flowery, and an easy path, it is rough, thorny, and difficult. The believer often expects all his heaven on earth. He forgets that whatever spiritual enjoyment there may be here, kindred in its nature to the joys of the glorified—and too much of this he cannot expect—yet the present is but the wilderness state of the church, and the life that now is, is but that of a pilgrimage and a sojourning.

Kind was our Lord’s admonition, “in the world you shall have tribulation:” and equally so that of the apostle, “we must through much tribulation enter into the kingdom.” Affliction, in some of its many and varied forms, is the allotment of all the Lord’s people. If we have it not, we lack the evidence of our true sonship; for the Father “scourges every son whom he receives.” But whatever the trial or affliction is, the Holy Spirit is the Comforter. And how does He comfort the afflicted soul? In this way.

He unfolds the love of his God and Father in the trial. He shows the believer that his sorrow, so far from being the result of anger, is the fruit of love; that it comes from the heart of God, sent to draw the soul nearer to Himself, and to unfold the depths of His own grace and tenderness; that whom he “loves He chastens.”
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The Pilgrim Way

Posted on Thursday, November 24 2011 in Young Married
“Jesus says unto her, Woman, why are you weeping?” John 20:15

In unfolding the tenderness and sympathy of Jesus, the Spirit most effectually restores comfort to the tried, tempted, and afflicted soul. He testifies of Christ especially in the sympathy of His manhood.

There can be no question, that in His assumption of our nature Jesus had in view, as one important end, a closer affinity with the suffering state of His people, with regard to their more immediate comfort and support. The great end of His incarnation, we are well assured, was obedience to the law in its precept, and the suffering of its penalty. But connected with and resulting from this, is the channel that thus is open for the outflowings of that tenderness and sympathy of which the saints of God so constantly stand in need, and as constantly receive. Jesus is the “Brother born for adversity.”—”It behooved Him to be made like unto His brethren, that He might be a merciful and faithful High Priest.”—”In that He Himself has suffered, being tempted; He is able support those who are tempted.”—”We have not an High Priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin.”
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He is Faithful to Forgive

Posted on Thursday, November 17 2011 in Young Married
“If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” 1 John 1:9

Deal much and closely with the fullness of grace that is in Jesus. All this grace in Christ is for the sanctification of the believer. “It pleased the Father that in Him should all fullness dwell,” for the necessities of His people; and what necessities so great and urgent as those which spring from indwelling sin?

Take the corruption, whatever be its nature, directly and simply to Jesus: the very act of taking it to Him weakens its power; yes, it is half the victory. The blessed state of mind, the holy impulse that leads you to your closet, there to fall prostrate before the Lord in lowliness of spirit and brokenness of heart—the humble confession of sin, with the hand of faith on the head of Jesus, the atoning sacrifice—is a mighty achievement of the indwelling Spirit over the power of indwelling sin.

Learn to take the guilt as it comes, and the corruption as it rises, directly and simply to Jesus. Suffer not the guilt of sin to remain long upon the conscience. The moment there is the slightest consciousness of a wound received, take it to the blood of Christ. The moment a mist dims the eye of faith, so that you can not see clearly the smile of your Father’s countenance, take it that instant to the blood of atonement. Let there be no distance between God and your soul. Sin separates. But sin immediately confessed, mourned over, and forsaken, brings God and the soul together in sweet, close, and holy fellowship.
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Christ Suffers With You

Posted on Thursday, November 10 2011 in Young Married
“For consider him that endured such contradiction of sinners against himself, lest you be wearied and faint in your minds.” Hebrews 12:3

The assaults of the adversary contribute not a little to the sense of weariness which often prostrates a child of God. To be set up as a mark for Satan; the enemy smiting where sensibility is the keenest; assailing where weakness is the greatest; taking advantage of every new position and circumstance, especially of a season of trial, of a weak, nervous temperament, or of a time of sickness—distorting God’s character, diverting the eye from Christ, and turning it in upon self—are among Satan’s devices for casting down the soul of a dear believer.

And then, there are the narrowness of the narrow way, the intricacies of the intricate way, the perils of the perilous way—all tending to jade and dispirit the soul. To walk in a path so narrow and yet so dangerous, that the white garment must needs be closely wrapped around; to occupy a post of duty so conspicuous, responsible, and difficult, as to fix every eye; some gazing with undue admiration, and others with keen and cold suspicion, ready to detect and to censure any slight irregularity—add not a little to the to toilsomeness of the way.

Notice, also, the numerous and varied trials and afflictions which pave his pathway to heaven—his tenderest mercies often his acutest trials, his trials often weighing him to the earth—and you have the outline of a melancholy picture, of which he whose eye scans this page may be the original. Does it surprise, then, that from the lips of such a one the exclamation often rises, “Oh that I had wings like a dove! for then would I fly away, and be at rest. I would hasten my escape from the windy storm and tempest.”
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The Word Made Flesh

Posted on Thursday, November 03 2011 in Young Married
“And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.” John 1:14

Before this Vessel of grace let us pause in adoring admiration of its greatness and its beauty. It is the “great mystery of godliness.” Angels are summoned to adore it. “When He brings in the first-begotten into the world, He says, And let all the angels of God worship Him.”

It was the profoundest conception of God’s wisdom, the masterpiece of His power, and worthy of their deepest homage. Such an unveiling of the glory of God they had never gazed upon before. In the countless glories with which He had enriched and garnished the universe, there was not its symbol, nor its type. All other wonders cease to astonish, and all other beauty fades, in comparison with this, the grandest, the peerless of all. As if fathoming the utmost depth of infinity, and collecting all its hidden treasures of wisdom and power, of grace and truth, God would seem to have concentrated and embodied, to have illustrated and displayed them all, in the person of His Incarnate Son, “God manifest in the flesh.”

In this was found to consist the fitness of Immanuel, as the covenant Head of grace to the church. The Divine and costly treasure, no longer confided to the guardianship and ministration of a weak, dependent creature, was deposited in the hands of incarnate Deity, One whom the Father knew, His “equal,” His “fellow,” made strong for Himself; and thus it was secured to His church, an inexhaustible and eternal supply.

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