He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; He will deliver his soul from going into the pit, and his life shall see the light.
~ Job 33:27-28
For there shall be a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the LORD our God.
~ Jeremiah 31:6
In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion.
~ Jeremiah 2:30
Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee.
~ Psalm 32:9
Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise.
~ Jeremiah 17:14
Return, ye backsliding children, and I will heal your backslidings. Behold, we come unto thee; for thou art the LORD our God.
~ Jeremiah 3:22
Information Concerning Afflictions, by Thomas Case. The following contains Chapter Five of his work, “A Treatise of Affliction”.
Chapter 5.
Use of Information
I come now to the use, for the improvement of the point. And it may serve for information and exhortation.
1. Affliction alone, is not enough to evidence a man to be blessed by God. No man is therefore blessed because he is chastened; blows alone are not enough, either to evince or to effect a state of blessedness. “You have chastised me, and I was chastised” (Jeremiah 31:18), cried repenting Ephraim; as if he had said, ‘I have had blows enough—if blows would have done me good. Nay, but under all the strokes and smitings of your displeasure, I have been as a bullock unaccustomed to the yoke—unreachable and intractable. You have drawn one way, and I have drawn another. You have pulled forward, and I have pulled backward. All your chastisements have left me just as they found me—brutish and rebellious.’
Surely blows only may break the neck, sooner than the heart! They are in themselves the fruit of divine wrath, a branch of the curse, and therefore cannot possibly of themselves make the least argument of God’s love to the soul. Bastards have blows as well as children; and fools because of their transgression are afflicted.
And yet it is very sad to consider that this is the best evidence that the most of men have for Heaven. Because they suffer in this world— they think they shall be freed from sufferings in the world to come. Because they have a Hell here—they imagine that they shall escape Hell hereafter—they hope they shall not have two Hells. Yes, poor, deluded soul, you may and must have two Hells, without better evidence for Heaven. Cain, and Judas, and millions of reprobate men and women, have two Hells—one in this life, in torments of body, and horror of conscience; and another in the life to come, in unquenchable fire. And so must you, unless you get better evidence for Heaven than the present misery which is upon you. You may have a prison on earth—and a dungeon in Hell. You may now lack a crumb of bread—and hereafter lack a drop of water. You may now be the reproach of men—and hereafter the scorn of men and angels, and of God himself.
Therefore “be wise to salvation, by working it out with fear and trembling, and giving all diligence, make your calling and election sure” (2 Timothy 3:15; Philippians 2:12; 2 Peter 1:10). God forbid that a man should take that for his security from Hell—which may be but the foretaste of Hell! Present afflictions may be the pledge of endless misery.
OBJECTION. But does not the Scripture say, “Whom the Lord loves he chastens, and scourges every son whom he receives” (Hebrews 12:6 ?) And again, “As many as I love, I rebuke and chasten” (Revelation 3:19)?
ANSWER. Yes, but mark, I beseech you: though the Scripture says, “Whom the Lord loves, he chastens”—it does not say, ‘Whoever the Lord chastens, he loves.’
Though it says, “He scourges every son whom he receives”—it does not say, ‘Whoever he scourges, he receives as a son.’
Christ says, “As many as I love, I rebuke and chasten”—but he says not, ‘As many as I rebuke and chasten, I love.’
These Scriptures include His redeemed children, but they do not exclude bastards. They tie chastening to sonship—but not sonship to chastening. The sons are chastened—but all the chastened are not, therefore, sons. The beloved are rebuked—but all that are rebuked are not, consequently, beloved.
But that place in Job seems to say as much, “Behold, blessed is the man whom God corrects” (Job 5:17).
It is true—but one Scripture must interpret another. David must expound Eliphaz: “Blessed is the man whom God corrects,” when instruction goes along with correction, when chastisement and teaching accompany one another: “Blessed is the man whom you chasten, O Lord—and teach out of your law” (Psalm 94:12). The Scripture does not usually give things their names, but when they are made up of all their integrals; “Whoever finds a wife, finds a good thing, and obtains favor of the Lord” (Proverbs 18:22), in other words, a wife made up of Scripture qualifications; otherwise a man may, and many men do, find a plague in a wife, and have her from the Lord in wrath, and not in love! Indeed chastening and affliction is an opportunity of mercy, a may- be to happiness, but not (singly) an evidence of happiness. Lay no
more upon affliction than it will bear; it is an opportunity, improve it; it is no more, do not trust it.
2. This doctrine informs us, that as affliction simply considered is not enough to make or evidence a man to be blessed by God—so neither is it sufficient to conclude a man to be forever miserable. No man is therefore miserable, because afflicted. It may prove to be a teaching affliction, and then he is blessed. Yet this is another mistake among men; and that both in reference to others, and to ourselves.
a.) In reference to others. People are very prone to judge them wretched, whom they see afflicted. It was the miserable mistake of Job’s friends, to conclude him miserable, because smitten; cursed, because chastened.
b.) In reference to ourselves. It is a merciless mistake, sometimes even of God’s own children, to sit down under affliction, especially if sore and of long continuance—and conclude that God does not love them because he corrects them.
It seems to be the very case of the believing Hebrews; they judged themselves out of God’s favor, because under God’s frowns. They thought themselves to be not at all beloved, because they were so greatly afflicted and persecuted. And therefore it is that upon which the apostle, after he presented them with a large catalogue and list of the primitive martyrs before Christ, in the eleventh chapter, bestows the first part of the next chapter—to prove by reasons drawn from nature, and instances taken out of Scripture (the first whereof is that unparalleled instance of Jesus Christ)—that God’s love and God’s rod may stand together.
The truth is, my brethren, there is nothing that can make a man miserable but sin! It is sin which poisons our afflictions. “The sting of death is sin” (1 Corinthians 15:56), and so we may say of all other evils, which militate under death as soldiers under their general: the sting of sickness is sin; and the sting of poverty is sin; and the sting of imprisonment and banishment is sin—just so of every affliction. Take the sting out (which is done by the blood of Christ, and evidenced by divine teaching), “and they cannot hurt nor destroy in all God’s holy mountain” (Isaiah 11:9).
Therefore let no children of God be rash, to conclude hard things against themselves—and to make evidences of wrath where God has made none. Let Christians look further than the affliction itself; the Holy Spirit having long since determined this controversy by a peremptory decision, “No man knows either love or hatred by all that is before them” (Ecclesiastes 9:1). In other words, no man can make a judgment, either of God’s love or hatred towards him—by any of these outward dispensations.
“He causes his sun to shine upon the evil, and upon the good; and sends rain on the just, and on the unjust” (Matthew 5:45). The sun of prosperity shines upon the dunghill—as well as upon the bed of spices. And the rain of adversity falls upon the fruitful garden—as well as upon the barren wilderness. He judges truly of his estate, who judges by the Word, and not by providence. Evidences of grace, do not consist in outward dispensations.
3. Deliverance out of trouble is not enough to evidence or make a man blessed. It is not said, ‘Blessed is the man whom you chasten, O Lord, and deliver out of trouble’—but, “Blessed is the man whom you chasten and teach” (Psalm 94:12). A man may get rid of the affliction—and yet miss of the blessing. All the bread which men may eat without the sweat of their brows, is not therefore hallowed; abundance may flow in without labor—and yet not without a curse. A woman may be delivered from the pain of child-bearing— and yet lie under the curse of child-bearing. An easy child-bearing is not an infallible symptom of a state of reconciliation with God. If there is not faith in Christ—who has borne and borne away the curse —a speedy and easy child-bearing is no more than God gives to the brute creatures; for “by him the deer calve, and the wild donkeys bring forth their young” (Job 39:1). A miscarrying womb may be a mercy—when a mature and easy birth may be in judgment. A man may leave his chains and his blessing behind him in prison. The fire of a fever may be extinguished, when the fire of Hell is being prepared for the sinner! It is good to be thankful for—but extremely dangerous to be contented with—a bare deliverance.
I shall conclude this branch with this note, which alone might have stood for a distinct observation: that those prayers in troubles are not best heard, which are answered with a deliverance. Those prayers are best heard, which are answered with instruction. Even of our blessed Savior it is said, “In the days of his flesh he offered up prayers and supplications, with strong crying and tears, unto him who was able to save him from death, and was heard, in that he feared” (Hebrews 5:7). How was he heard? Not in that, “Save me from this hour,” but in that, “Father glorify your name” (John 12:27- 28). Not in deliverance, but in instruction. For that he gives thanks, “I will bless the Lord who has given me counsel; my thoughts also instruct me in the night season” (Psalm 16:7). His Father taught him and strengthened him in his passion—and this was the hearing of his supplications. That is the best return of prayers which works our good—not our wills. When God does not answer in the letter, if he answers in the better—we are no losers by our prayers. Therefore when we have prayed, let us refer it unto God to determine the answer.
4. Hence we may learn how to judge of our afflictions, and of our deliverances from them. For you need not, as the Scripture speaks in another case, say “Who shall ascend up into Heaven” (Romans 10:6)—to look into God’s book of life and death? Or, “Who shall descend into the deep” (verse 7)—the deep of God’s secret counsels, to make report hereof unto us? But what says the Scripture? “The word is near you” (verse 8a)—the word of resolution to this inquiry, it is near you, “even in your mouth and in your heart” (verse 8b). That is to say, if you can evidence this to your own soul, that instruction has accompanied correction, that God has taught you as well as chastened you—then you are a blessed man indeed, and you shall be saved. You have the word of him who is the author of blessedness, and is blessedness itself; “Blessed is the man whom the Lord chastens, and teaches out of his law” (Psalm 94:12).
And therefore peruse, I beseech you, that model of divine instructions or lessons, presented to you in the doctrinal part of this discourse above. And then consider the properties of divine covenant teaching—and compare your hearts and those lessons together. And if the Spirit of God can bear witness to your spirit, that you are thus taught—then blessed are you! Bless the Lord, for the Lord has indeed blessed you.
But now on the other side, when there is no interpreter to accompany affliction—to expound unto man the meaning of the Almighty in his chastisements; when there is not a divine sentence in the lips of correction; when the rod is silent, or the creature deaf, and cannot hear the rod, and the One who has appointed it—then it is much to be feared that the stroke is not the stroke of God’s children.
O my brethren, it is sad when men come out of affliction the same as they went in. Yet it is much sadder, when it may be said of a man, as once it was said of Ahaz, “In the time of his distress, he sinned yet more against the Lord” (2 Chronicles 28:22). It was an aggravation of wickedness, concerning which we may say (as our Savior of the alabaster box poured on his head), wherever the Scripture shall be preached in the world; there shall also this which this man did be published, “This is that King Ahaz!” (verse 22b). Surely it is a standing and a dreadful monument of reproach and infamy unto him unto all generations.
Christians, it is sad and dangerous beyond all expression, when affliction serves but as an outlet to give vent to the pride and murmur —and to manifest the atheism and enmity which is in men’s hearts against the Lord, when afflictions are but as oil unto the fire to stir up corruption, and make it blaze more fiercely. To continue in habitual sins—against such proclamations to desist—is open rebellion against God.
The prophet brought a heavy indictment against Jerusalem when he said, “O LORD, You have struck them, but they felt no pain; You crushed them, but they refused correction. They made their faces harder than stone and refused to repent.” (Jeremiah 5:3). In such cases it is to be feared that the cup of affliction, is a vial of wrath— and that the plagues of this life, are but some drops of that coming storm of fire and brimstone, wherein impenitent sinners shall be scorched and tormented forever! That Scripture speaks dreadfully to this purpose in Jeremiah, “They are all grievous revolters” (Jeremiah 6:28). The prophet Isaiah expounds it, “You revolt more and more” (Isaiah 1:5). Walking with slanders, they do not only revolt—but slander those that reprove their revolting, “They hate him who reproves in the gate” (Amos 5:10).
They slander the prophets and their words. Nay, God himself does not escape the lash of their tongues. They say, “The way of the Lord is not equal” (Ezekiel 18:25). When they should condemn their own ways—they censure God’s holy and righteous ways.
“They are brass and iron” (Jeremiah 6:28)—they would pass for silver and gold, a sincere and holy people, while they are a degenerate and hypocritical generation. “They are all corrupters” (verse 28b)—they have deeply corrupted themselves. “They have corrupted all their doings” (Zephaniah 3:7). “They have corrupted the covenant of Levi” (Malachi 2:8)—in other words, the worship, the ordinances, the truths of God. “The bellows are burnt in the fire” (Jeremiah 6:29)—that is, the lungs of the prophets, which have preached unto them in the name of the Lord, rising up early, and lifting up their voices like trumpets, “to tell Israel their transgressions, and the house of Jacob their sins” (Isaiah 58:1); and stretching forth their hands unto them all the day long, they are spent. “The lead is consumed” (Jeremiah 6:29)—that is, all the melting judgments and chastisements, which (as lead is cast into the furnace to make it the hotter) God added to the ministry of the prophets, to make the Word more operative, will do no good.
All this while, “The founder melts in vain” (verse 29), whether God the master-founder, or the prophets, God’s founders—they all melt in vain. All their labor is lost; neither Word, nor rod, neither judgments nor ordinances, can stir the rebels. They refuse to receive correction, they will not be taught. “The wicked are not plucked away” (verse 29) —they are the same that they ever were. The swearer is a swearer still, and the drunkard is a drunkard still, and the immoral person is immoral still. “The vile person will speak villainy, and his heart will work iniquity, to practice hypocrisy, and to utter error against the Lord” (Isaiah 32:6). The unjust are unjust still, and the ignorant are ignorant still. Nothing will better them—wicked they are, and wicked they will be!
What follows? A formidable sentence; “They are called reprobate silver, because the LORD has rejected them.” (Jeremiah 6:30). They would be counted as silver—but it is reprobate silver, refuse silver, dross rather than pure metal. Their hypocrisy shall be made known to all men, “They are called reprobate silver”—and blessed are they, if it were but the censure of mistaking men only. Nay, but the searcher of hearts has no better thoughts of them—men do but call them so, because God called them so first, “They are called reprobate silver, because the LORD has rejected them.” God has cast them out as the founder casts out his dross to the dunghill, and they shall never stand among the vessels of honor, in whom the Lord will be glorified. A fearful sentence!
The sum is this—that when divine teaching does not go along with correction—when men come out of the furnace, and lose nothing of their dross—it is a sad indication of a reprobate spirit. Without timely and serious reflection, they are near unto cursing. “O consider this, you who forget God and his chastisements—lest he tear you in pieces, and there be none to deliver!” (Psalm 50:22).
5. We may learn that they may be blessed by God—whom the world accounts miserable. The men of the world are incompetent judges of the estate and condition of God’s children. The godly man’s happiness or misery is not to be judged by the world’s sense and feeling—but by his own; it lies inward, but only so far as by the fruits it is discernible. But the world’s faculty of judging is only outward, made up of sense and reason. “Therefore,” said the apostle, “the spiritual man judges all things, yet he himself is judged of no man” (1 Corinthians 2:15). That is, he is able to judge of the condition of the men of the world—but the men of the world are not able to judge of his condition, because it is above their faculty.
The natural man thinks the spiritual man under affliction to be miserable—but the spiritual man knows the natural man, in the midst of his greatest abundance and bravery, to be miserable indeed! Therefore may the saints in their trouble think with Paul, that it is “a very small thing to be judged of man’s judgment” (1 Corinthians 4:3). This is but man’s day of judging; so the word signifies. God’s day is coming, when things and people shall be valued at another rate. Christ in his day shall not judge “after the sight of the eyes” (Isaiah 11:3)—that is, not as things appear to sense and reason; “nor after the hearing of the ears” (verse 3b)—that is, according to the report of the world—”but with righteousness he shall judge” (verse 4)—he shall judge of things and people as they are, and not as they appear.
In the meantime, this is also another comfort, “We have the mind of Christ” (1 Corinthians 2:16)—the judgment of Christ, by virtue whereof we are enabled, in our measure, to judge of things and persons, as Christ himself judges.
6. Is chastisement a blessing when accompanied with divine instruction? See then and admire the wisdom, power and goodness of God—who can make his people better by their sufferings!
Behold, I show you a gospel mystery!
God can extract gold, out of clay!
God can draw the richest wine, out of gall and wormwood!
God can turn the greatest evil of the body, to the greatest good of the soul!
God can turn the chastening itself, into a blessing!
God can make the withered rod of affliction to bud into a harvest of righteousness and peace!
Sin brought affliction into the world—and God makes affliction carry sin out of the world. Persecution is but the pruning of Christ’s vine. The almond tree is said to be made fruitful by driving nails into it, thereby letting out a noxious gum which hinders its fruitfulness. God never intends more good to his children, than when he seems to deal most severely with them! The very heathen has observed to us, “God does not love his children with a weak effeminate affection, but with a strong masculine love, and had rather they suffer hardship than perish!” (Seneca).
“Whom the Lord loves he chastens, and scourges every son whom he receives” (Hebrews 12:6). God will rather fetch blood—than lose one of His sons! God will rather break Ephraim’s bones—than allow him to go on in the frowardness of his heart. God will rather destroy the flesh—that the spirit may be saved in the day of the Lord Jesus. “We are chastened by the Lord—that we should not be condemned with the world” (1 Corinthians 11:32).
His discipline is made up of severity and love. He chastises, but he will teach also—that his children may inherit the blessing. The discipline is sharp—but the end is sweet. “Bless the Lord, O my soul, and all that is within me bless his holy name. Bless the Lord, O my soul, and do not forget all his benefits” (Psalm 103:1-2).
7. It shows us that a suffering condition is not so formidable a thing as flesh and blood represents it. It is ignorance and unbelief which slander the dispensations of God, and cast reproach upon him. He who heard the words of God, could by way of holy triumph ask this question, “Why should I fear in the days of evil?” (Psalm 49:5) as if he had said, ‘What is there in an afflicted estate so much to be dreaded? Let any man show me a reason—then I will give way to fear and despondency.’
O that the children of God in affliction, or entering upon sufferings, would sit down and dwell upon the fruit and advantage which God knows how to bring out of all their sorrows. This would keep them from despondencies and dejections of spirit; “For this cause we faint not,” says the apostle—for what cause? “While we look not at the things which are seen, but at the things which are not seen” (2 Corinthians 4:16,18). That is to say, we do not look at the visible sufferings—but at the invisible fruit and advantage of our sufferings. This holds up the head and keeps up the heart, and makes the soul not only to be patient, but to “glory in tribulation; knowing that tribulation works patience, and patience experience, and experience hope; and hope makes not ashamed, because the love of God is shed abroad in our hearts by the Holy Spirit who dwells in us” (Romans 5:3-5). This is the way to counterpoise the affliction; and in the conflict between the flesh and the spirit, to come in to the support of the better part.
8. It shows us the reason why God keeps some of his people so long under the discipline of the rod. Truly God not only brings his children into his school of affliction, but many times keeps them long there. History and experience will afford instances without number. Hence you have the people of God so often at their ‘How- longs’ in their sufferings: “How long will you forget me, O Lord, forever? How long will you hide your face from me? How long shall I take counsel in my soul? How long shall my enemy be exalted over me?” (Psalm 13:1-2).
In this psalm where my text is, “How long shall the wicked, how long shall the wicked triumph?” (Psalm 94:3). Twice “how long,” before he can vent his complaint; and yet again the third time, “How long shall they utter and speak hard things?” (Verse 4).
“How long,” cries Jeremiah, “shall I see the standard, and hear the sound of the trumpet?” (Jeremiah 4:21). And Zechariah, “O Lord Almighty, how long will you not have mercy on Jerusalem, and on the cities of Judah?” (Zechariah 1:12). The souls under the altar cry with a loud voice, “How long, O Lord, holy and true, before you avenge our blood on those who dwell on earth?” (Revelation 6:10).
Truly, God keeps his people sometimes so long under their pressures, that they begin at length even to give themselves up to despair, and to conclude they shall never see deliverance. Thus you find not only the common multitude of the Jews in the Babylonian captivity, concluding desperately, “Our bones are dried, our hope is lost, we are cut off completely” (Ezekiel 37:11). Dry bones may as well live, as our captivity has an end; but even the prophet Jeremiah himself, “They have cut off my life in the dungeon, and cast a stone upon me” (Lamentations 3:53). He seems to himself to be in the condition of a man that is dead and buried, and the grave stone rolled to the mouth of the sepulcher—a metaphor expressing a hopeless and desperate condition.
Yes, hence it is that when deliverance is near, they cannot believe it, though a prophet of God, or an angel from Heaven should report it: “You will rise up and have compassion on Zion, for it is time to show favor to her—the appointed time has come!” (Psalm 102:13), sings someone that lived near the expiration of the seventy years’ captivity. Yet in the meantime the Jews reply as before, “Our bones are dried, our hope is lost, we are cut off completely!”—as much as to say, ‘Tell not us of God’s arising; we shall never see Zion again, we are but dead men.’
Observe, that those who would not believe the captivity while it was in the threatening—would not believe deliverance when it was in the promise. This is a just judgment upon them, that those who would not believe God threatening—should not believe God promising. But that is not all, deliverance was so incredible after so long a captivity, that they could not believe it when they saw it, “When the Lord turned again the captivity of Zion, we are like those who dream” (Psalm 126:1). They knew not (as it fared with Peter), whether it was true, or whether they only saw a vision. ‘Is this a real deliverance—or are we in a dream only?’
Our Savior tells us, that “When the Son of Man shall come,” with particular deliverances to his Church, “he shall not find faith on the earth” (Luke 18:8)—there will not be faith enough in the people to believe it, by reason of the long pressure and persecutions which have been upon them.
Now, what is the reason that God permits affliction to lie so long upon the backs of his children? Truly one is, because they have lived so long in sin. They have been long a-sinning, and therefore God is long a-correcting. God puts them to their “how longs,” because they have put God to his “how longs.” “How long do you refuse to keep my commandments, and my laws?” (Exodus 16:28). “How long will this people provoke me? How long will it be before they believe?” (Numbers 14:11). “How long shall your vain thoughts lodge within you?” (Jeremiah 4:14). “How long will it be before they attain to purity?” (Hosea 8:5). And truly if they have made God complain of their “how longs”—then it is no wonder that God makes them complain of his.
But then again, another and the main reason is: Because the work is not yet done. They do not receive instruction by their correction, else affliction would quickly cease. God gives not a blow, he draws not a drop of blood, more than is necessary, “For a season if needs be, you are in heaviness” (1 Peter 1:6). If there is heaviness—then there is need of it. If heaviness continues long—then there is need of it. It is not to gratify their enemies, that God keeps them so long under their lash—but to teach them. It is not that God afflicts them willingly (Lamentations 3:33), but that he may “do them good in their latter end” (Deuteronomy 8:16).
Then they shall wait no longer for their deliverance. God will open the prison doors, and throw the rod into the fire. It is infinite mercy that they are not delivered, until they are bettered. It is infinite mercy that God will not cease chastening, until they are willing to cease sinning, saying, “I have borne afflictions, I will offend no more” (Job 34:31).
9. Notice from this, what unteachable creatures we are by nature—who will not set our hearts to receive instruction until we be whipped to it by the rod of correction, and hardly even then! Unless God multiplies stripes, it is not multiplying of precepts that will do us good. There must be stripe upon stripe, and affliction upon affliction, as well as “line upon line, and precept upon precept” (Isaiah 28:10)—or else it is in vain. We would say that it was a very bad child—who will be taught no longer than the rod is upon his back! Such are we! We are so unteachable that we put God, as it were, to study what methods and courses to take with us. “Therefore this is what the LORD Almighty says: See, I will refine and test them—for what else can I do because of the sin of my people?” (Jeremiah 9:7).
10. And lastly, it shows us on the contrary, how much gracious hearts are in love with the Word for the improvement of their spiritual knowledge—when they can put such an estimate upon their sufferings, and account that affliction their blessing, which other men call their misery. “Blessed is the man whom you chasten and teach” (Psalm 94:12). The psalmist in another place speaks warmly to this purpose, “It is good for me that I have been afflicted,” Why? “That I might learn your statutes” (Psalm 119:71). He loves the Word so dearly, that for the Word’s sake, he is in love with affliction. The whip, the rod, the prison, the wilderness, anything is precious that brings divine instruction with it.
Carnal people can be content to die in their ignorance—just so that they may die in their nest. Whereas gracious hearts think it not much to go to school to a prison; and even while the blood is running down the back—they can say that it is good, because they are taught by it. O the different account that grace and nature make of the same dispensation! It is proud disdain to scorn to be taught by the lowest of God’s afflictions; the treasure is precious though in an earthen vessel (2 Corinthians 4:7).
There are none too old, none too wise, none too high—to be put into the worst school on this side Heaven.
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