February 3 Evening
The darkness hideth not from thee.--PSA. 139:12. His eyes are upon the ways of man, and he seeth all his goings. There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.--Can any hide himself in secret places that I shall not see him? . . . Do not I fill heaven and earth? saith the Lord. Thou shalt not be afraid for the terror by night; . . . nor for the pestilence that walketh in darkness . . . Because thou hast made the Lord, which is my refuge, even the Most …
Anonymous—Daily Light on the Daily Path

Pride Catechized
DEAR FRIENDS, it is never wise to dispute with God. Let a man strive with his fellow, but not with his Maker. If we must discuss any point, let it be with imperfect beings like ourselves, but not with the infallible and infinitely wise God; for, in most of our discussions, these questions wilt come back to us, "Should it be according to thy mind? Art thou master? Is everyone to be subordinate to thee?" I am going to speak, this evening, to those who have a quarrel with God concerning the way of salvation. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 46: 1900

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting

Whether God Provides for all Things Directly
Whether God Provides for All Things Directly We proceed to the third article thus: 1. It seems that God does not provide for all things directly. We must ascribe to God whatever dignity requires, and the dignity of a king requires that he provide for his subjects through the medium of ministers. Much more, then, does God provide for all things through some medium. 2. Again, providence ordains things to their end. Now the end of anything is its perfection and good, and every cause directs its effect …
Aquinas—Nature and Grace

Whether Predestination is Certain
Whether Predestination is Certain We proceed to the sixth article thus: 1. It seems that predestination is not certain. For on Rev. 3:11, "hold that fast which thou hast, that no man take thy crown," Augustine says: "no other will take it if one does not lose it." The crown to which one is predestined may therefore be lost as well as won. Hence predestination is not certain. 2. Again, if something is possible, none of its consequences are impossible. Now it is possible for a predestined man, like …
Aquinas—Nature and Grace

Whether God Has Immediate Providence Over Everything?
Objection 1: It seems that God has not immediate providence over all things. For whatever is contained in the notion of dignity, must be attributed to God. But it belongs to the dignity of a king, that he should have ministers; through whose mediation he provides for his subjects. Therefore much less has God Himself immediate providence over all things. Objection 2: Further, it belongs to providence to order all things to an end. Now the end of everything is its perfection and its good. But it appertains …
Saint Thomas Aquinas—Summa Theologica

Whether Christ's Judiciary Power Extends to the Angels?
Objection 1: It would seem that Christ's judiciary power does not extend to the angels, because the good and wicked angels alike were judged in the beginning of the world, when some fell through sin while others were confirmed in bliss. But those already judged have no need of being judged again. Therefore Christ's judiciary power does not extend to the angels. Objection 2: Further, the same person cannot be both judge and judged. But the angels will come to judge with Christ, according to Mat. 25:31: …
Saint Thomas Aquinas—Summa Theologica

Whether it is More Grievous to Sin through Certain Malice than through Passion?
Objection 1: It would seem that it is not more grievous to sin through certain malice than through passion. Because ignorance excuses from sin either altogether or in part. Now ignorance is greater in one who sins through certain malice, than in one who sins through passion; since he that sins through certain malice suffers from the worst form of ignorance, which according to the Philosopher (Ethic. vii, 8) is ignorance of principle, for he has a false estimation of the end, which is the principle …
Saint Thomas Aquinas—Summa Theologica

Whether Anyone Sins through Certain Malice?
Objection 1: It would seem that no one sins purposely, or through certain malice. Because ignorance is opposed to purpose or certain malice. Now "every evil man is ignorant," according to the Philosopher (Ethic. iii, 1); and it is written (Prov. 14:22): "They err that work evil." Therefore no one sins through certain malice. Objection 2: Further, Dionysius says (Div. Nom. iv) that "no one works intending evil." Now to sin through malice seems to denote the intention of doing evil [*Alluding to the …
Saint Thomas Aquinas—Summa Theologica

The Wisdom of God
The next attribute is God's wisdom, which is one of the brightest beams of the Godhead. He is wise in heart.' Job 9:9. The heart is the seat of wisdom. Cor in Hebraeo sumitur pro judicio. Pineda. Among the Hebrews, the heart is put for wisdom.' Let men of understanding tell me:' Job 34:44: in the Hebrew, Let men of heart tell me.' God is wise in heart, that is, he is most wise. God only is wise; he solely and wholly possesses all wisdom; therefore he is called, the only wise God.' I Tim 1:17. All …
Thomas Watson—A Body of Divinity

Whether a Sin is Aggravated by Reason of the Condition of the Person against whom it is Committed?
Objection 1: It would seem that sin is not aggravated by reason of the condition of the person against whom it is committed. For if this were the case a sin would be aggravated chiefly by being committed against a just and holy man. But this does not aggravate a sin: because a virtuous man who bears a wrong with equanimity is less harmed by the wrong done him, than others, who, through being scandalized, are also hurt inwardly. Therefore the condition of the person against whom a sin is committed …
Saint Thomas Aquinas—Summa Theologica

Whether Predestination is Certain?
Objection 1: It seems that predestination is not certain. Because on the words "Hold fast that which thou hast, that no one take thy crown," (Rev 3:11), Augustine says (De Corr. et Grat. 15): "Another will not receive, unless this one were to lose it." Hence the crown which is the effect of predestination can be both acquired and lost. Therefore predestination cannot be certain. Objection 2: Further, granted what is possible, nothing impossible follows. But it is possible that one predestined---e.g. …
Saint Thomas Aquinas—Summa Theologica

Letter ix. Meditation.
"Meditate upon these things."--1 TIM. 4:15. MY DEAR SISTER: The subject of this letter is intimately connected with that of the last; and in proportion to your faithfulness in the duty now under consideration, will be your interest in the word and worship of God. Religious meditation is a serious, devout and practical thinking of divine things; a duty enjoined in Scripture, both by precept and example; and concerning which, let us observe, 1. Its importance. That God has required it, ought to …
Harvey Newcomb—A Practical Directory for Young Christian Females

Whether Vengeance Should be Taken on those who have Sinned Involuntarily?
Objection 1: It seems that vengeance should be taken on those who have sinned involuntarily. For the will of one man does not follow from the will of another. Yet one man is punished for another, according to Ex. 20:5, "I am . . . God . . . jealous, visiting the iniquity of the fathers upon the children, unto the third and fourth generation." Thus for the sin of Cham, his son Chanaan was curse (Gn. 9:25) and for the sin of Giezi, his descendants were struck with leprosy (4 Kings 5). Again the blood …
Saint Thomas Aquinas—Summa Theologica

Thoughts Upon Worldly-Riches. Sect. Ii.
TIMOTHY after his Conversion to the Christian Faith, being found to be a Man of great Parts, Learning, and Piety, and so every way qualified for the work of the Ministry, St. Paul who had planted a Church at Ephesus the Metropolis or chief City of all Asia, left him to dress and propagate it, after his departure from it, giving him Power to ordain Elders or Priests, and to visit and exercise Jurisdiction over them, to see they did not teach false Doctrines, 1 Tim. i. 3. That they be unblameable in …
William Beveridge—Private Thoughts Upon a Christian Life

Directions to Awakened Sinners.
Acts ix. 6. Acts ix. 6. And he, trembling and astonished, said, Lord, what wilt thou have me to do. THESE are the words of Saul, who also is called Paul, (Acts xiii. 9,) when he was stricken to the ground as he was going to Damascus; and any one who had looked upon him in his present circumstances and knew nothing more of him than that view, in comparison with his past life, could have given, would have imagined him one of the most miserable creatures that ever lived upon earth, and would have expected …
Philip Doddridge—Practical Discourses on Regeneration

The Life and Death of Mr. Badman,
Presented to the World in a Familiar Dialogue Between Mr. Wiseman and Mr. Attentive. By John Bunyan ADVERTISEMENT BY THE EDITOR. The life of Badman is a very interesting description, a true and lively portraiture, of the demoralized classes of the trading community in the reign of King Charles II; a subject which naturally led the author to use expressions familiar among such persons, but which are now either obsolete or considered as vulgar. In fact it is the only work proceeding from the prolific …
John Bunyan—The Works of John Bunyan Volumes 1-3

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be …
John Edgar McFadyen—Introduction to the Old Testament