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42 - Wandering Thoughts - Sermons on Several Occasions · Philosophy and Faith

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  Speaker 1: Wandering thoughts, bringing into captivity every thought to the obedience
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  Speaker 1: of Christ. Second Corinthians ten five. But will God so
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  Speaker 1: bring every thought into captivity to the obedience of Christ,
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  Speaker 1: that no wandering thought will find a place in the mind,
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  Speaker 1: even while we remain in the body. So some have
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  Speaker 1: vehemently maintained, YEA, have affirmed that none are perfected in love,
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  Speaker 1: lest they are so far perfected in understanding, that all
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  Speaker 1: wandering thoughts are done away, unless not only every affection
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  Speaker 1: and temper be wholly and just and good, but every
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  Speaker 1: individual thought which arises in the mind be wise and regular.
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  Speaker 1: This is a question of no small importance. For how
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  Speaker 1: many of those who fear God YEA, and love Him
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  Speaker 1: perhaps with all their heart, have been greatly distressed on
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  Speaker 1: this account? How many, by not understanding it right, have
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  Speaker 1: not only been distressed, but greatly hurt in their souls,
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  Speaker 1: cast into unprofitable YEA. Mischievous reasonings thatch as slacken their
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  Speaker 1: moste towards God and weaken them in running the race
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  Speaker 1: set before them. Nay, many, through misapprehensions of this very thing,
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  Speaker 1: have cast away the precious gift of God. They have
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  Speaker 1: been induced first to doubt of and then to deny
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  Speaker 1: the work God had wrought in their souls, and hereby
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  Speaker 1: have grieved the spirit of God till he withdrew and
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  Speaker 1: left them in utter darkness. How is it, then, that,
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  Speaker 1: admits the abundance of books which have been lately published
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  Speaker 1: almost on all subjects, we should have none upon wandering thoughts,
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  Speaker 1: at least none that will all satisfy a calm and
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  Speaker 1: serious mind. In order to do this, in some degree,
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  Speaker 1: I purpose to inquire, what are the several sorts of
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  Speaker 1: wandering thoughts? What are the general occasions of them? Which
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  Speaker 1: of them are sinful? And which not? Which of them
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  Speaker 1: we may expect and pray to be delivered? From my
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  Speaker 1: purpose to inquire, first, what are the several sorts of
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  Speaker 1: wandering thoughts? The particular sorts are innumerable, But in general
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  Speaker 1: they are of two sorts. Thoughts that wander from God,
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  Speaker 1: and thoughts wander from the particular point we have in hand.
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  Speaker 1: With regard to the former, all our thoughts are naturally
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  Speaker 1: of this kind, for they are continually wandering from God.
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  Speaker 1: We think nothing about him. God is not in all
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  Speaker 1: our thoughts. We are one and all, as the apostle observes,
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  Speaker 1: without God in the world we think of what we love,
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  Speaker 1: but we do not love God. Therefore we think not
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  Speaker 1: of Him. Or if we are now and then constrained
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  Speaker 1: to think of Him for a time, yet as we
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  Speaker 1: have not pleasure therein, and nay, rather, as these thoughts
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  Speaker 1: are not only insipid, but distasteful and irksome to us,
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  Speaker 1: we drive them out as soon as we can, and
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  Speaker 1: return to what we love to think of, so that
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  Speaker 1: the world and the things of the world, what we
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  Speaker 1: shall eat, what we shall drink, what we shall put on,
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  Speaker 1: what we shall see, what we shall hear, what we
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  Speaker 1: shall gain, how we shall please our senses of our
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  Speaker 1: imagination takes up all our time and engrosses all our thoughts.
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  Speaker 1: So long therefore, as we love the world, that is,
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  Speaker 1: so long as we are in our natural state, all
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  Speaker 1: our thoughts from morning to evening, and from evening to
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  Speaker 1: morning are no other than wandering thoughts. But many times
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  Speaker 1: we are not only without God in the world, but
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  Speaker 1: also fighting against Him, as there is in every man
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  Speaker 1: by nature a carnal mind, which is an enmity against God.
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  Speaker 1: No wonder, therefore the men abound with unbelieving thoughts, either
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  Speaker 1: saying in their hearts. There is no God or questioning,
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  Speaker 1: if not denying his power or wisdom, his mercy, or
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  Speaker 1: justice or holiness. No wonder that they so often doubt
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  Speaker 1: of His providence, at least of its extending to all events,
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  Speaker 1: or that even though they allow it, they still entertain
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  Speaker 1: murmuring or repining thoughts. Nearly related to these, and frequently
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  Speaker 1: connected with them, are proud and vain imaginations. Again, sometimes
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  Speaker 1: they are taken up with angry, malicious, or revengeful thoughts,
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  Speaker 1: at other times with airy scenes of pleasure, whether of
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  Speaker 1: sense or imagination, whereby the earthly sensual mind becomes more
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  Speaker 1: earthy and sensual. Still, now, by all these they make
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  Speaker 1: flat war with God. These are wandering thoughts of the
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  Speaker 1: highest kind. Widely different from these are the other sort
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  Speaker 1: of wandering thoughts, which the heart does not wander from God,
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  Speaker 1: but the understanding wanders from the particular point it had
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  Speaker 1: then in view. For instance, I sit down to consider
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  Speaker 1: those words in the verse preceding the text. The weapons
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  Speaker 1: of our warfare are not carnal, but mighty through God.
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  Speaker 1: I think this ought to be the case with all
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  Speaker 1: that are called Christians. But how far it is that otherwise?
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  Speaker 1: Look round into almost every part of what is termed
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  Speaker 1: the Christian world. What manner of weapons are these using?
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  Speaker 1: And what kind of warfare are they engaged? While men
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  Speaker 1: like fiends each other terror in all the hellas rage
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  Speaker 1: of war? See how these Christians love one another? Wherein
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  Speaker 1: are they preferable to Turks and Pagans? What abomination can
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  Speaker 1: be found among Omedans or Heathens which is not found
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  Speaker 1: among Christians? Also? And thus my mind runs off before
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  Speaker 1: I am aware one circumstances to another. Now, all these
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  Speaker 1: are in some sense wandering thoughts. For although they do
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  Speaker 1: not wander from God, much less fight against Him, yet
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  Speaker 1: they do wander from the particular point I had in view.
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  Speaker 1: Such is the nature. Such are the sorts, to speak
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  Speaker 1: rather usefully than philosophically, of wandering thoughts. What are the
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  Speaker 1: general occasions of them? This we are in the second
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  Speaker 1: place to consider. And it is easy to observe the
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  Speaker 1: occasion of the wandering sort of thoughts which oppose or
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  Speaker 1: wander from God are in general sinful tempers. For instance,
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  Speaker 1: why is not God in all the thoughts in any
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  Speaker 1: of the thoughts of a natural man? For a plain reason,
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  Speaker 1: be he rich or poor, learned, or unlearned. He is
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  Speaker 1: an atheist, though not vulgarly so called. He neither knows
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  Speaker 1: nor loves God. Why are his thoughts continually wandering after
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  Speaker 1: the world? Because he is an idolater. He does not
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  Speaker 1: indeed worship an image or bout down to the stock
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  Speaker 1: of a tree. Yet is he sunk into equally damnable idolatry.
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  Speaker 1: He loves, that is, worships of the world. He seeks
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  Speaker 1: happiness in the things that are seen, in the pleasures
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  Speaker 1: that perish in the using. Why is it that his
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  Speaker 1: thoughts perpetually wandering from the very end of his being,
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  Speaker 1: the knowledge of God in Christ. Because he is an unbeliever,
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  Speaker 1: because he has no faith, or at least no more
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  Speaker 1: than a devil. So all these wandering thoughts easily and
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  Speaker 1: naturally spring from that evil root of unbelief. The case
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  Speaker 1: is the same in other instances. Pride, anger, revenge, vanity, lust, covetousness.
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  Speaker 1: Every one of them occasions thoughts suitable to its own nature,
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  Speaker 1: And so does every sinful temper which the human mind
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  Speaker 1: is capable. The particulars, it is hardly possible, nor is
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  Speaker 1: it needful to enumerate. It suffices to observe that as
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  Speaker 1: many evil tempers as find a place in any soul,
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  Speaker 1: so many ways that soul will depart from God by
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  Speaker 1: the worst kind of wandering thoughts. The occasions of the
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  Speaker 1: latter kind of wandering thoughts are exceeding. Various multitudes of
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  Speaker 1: them are occasioned by the natural union between the soul
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  Speaker 1: and body. How immediately and how deeply is understand affected
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  Speaker 1: by a diseased body. Let but the blood move irregularly
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  Speaker 1: in the brain, and all regular thinking is at an end,
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  Speaker 1: raging madness ensues, and then farewell to all evenness of thought. Yea,
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  Speaker 1: let only the spirits be hurried or agitated to a
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  Speaker 1: certain degree, and a temporary madness, a delirium, prevents all
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  Speaker 1: subtled thought, and is not the same regularity of thought
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  Speaker 1: in a measure occasioned by every nervous disorder. So does
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  Speaker 1: the corruptible body press down the soul and cause it
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  Speaker 1: to muse about many things? Does it only cause this
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  Speaker 1: in the time of sickness, or preach natural disorder? Nay,
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  Speaker 1: but more or less at all times. Even in a
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  Speaker 1: state of perfect health. Let a man be ever so healthy,
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  Speaker 1: he will be more or less delirious every four and
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  Speaker 1: twenty hours, Or does he not sleep? While he sleeps?
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  Speaker 1: Is he not liable to dream? And who then is
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  Speaker 1: master of his own thoughts? Are able to preserve the
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  Speaker 1: order in consistency of them? Who can then keep them
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  Speaker 1: fixed to any one point, or prevent their wandering from
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  Speaker 1: pole to pole? But suppose we are awake, Are we
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  Speaker 1: always so awake that we can steadily govern our thoughts?
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  Speaker 1: Are we not unavoidably exposed to contrary extremes by the
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  Speaker 1: very nature of this machine the body? Sometimes we are
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  Speaker 1: too heavy, too dull, and languid to pursue any chain
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  Speaker 1: of thought. Sometimes, on the other hand, we are too lively.
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  Speaker 1: The imagination, without leave starts to and fro and carries
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  Speaker 1: us away hither and thither, whether we will or no,
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  Speaker 1: And all this from the merely natural motion of the
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  Speaker 1: spirits or vibration of the nerves farther, How many wanderings
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  Speaker 1: of thoughts may arise from these various associations of our ideas,
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  Speaker 1: which are made entirely without our knowledge and independently on
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  Speaker 1: our choice. How these connections are formed we cannot tell.
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  Speaker 1: But they are formed in a thousand different manners. Nor
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  Speaker 1: is it in the power of the wisest or holiest
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  Speaker 1: of men to break those associations or prevent what is
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  Speaker 1: the necessary consequence of them. And matter of daily observation
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  Speaker 1: the fire. But touch one end of the train, and
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  Speaker 1: it immediately runs on to the other. Once more, let
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  Speaker 1: us fix our attention as studiously as we are able,
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  Speaker 1: on any subject, and let either pleasure or pain arise,
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  Speaker 1: especially if it be intense, and it will demand our
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  Speaker 1: immediate attention and attach our thoughts to itself. It will
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  Speaker 1: interrupt the steadiest contemplation and divert the mind from its
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  Speaker 1: favorite subjects. These occasions of wandering thoughts lie within, are
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  Speaker 1: wrought into our very nature. But they will likewise naturally
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  Speaker 1: and necessarily arise from the various impulse of outward objects.
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  Speaker 1: Whatever strikes upon the organ of sense, the eye or
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  Speaker 1: ear will raise a perception in the mind, and accordingly,
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  Speaker 1: but if we see or hear, will break in upon
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  Speaker 1: our former train of thought. Every man, Therefore, that is
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  Speaker 1: anything in our sight which speaks anything on our hearing,
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  Speaker 1: occasions our mind to wander more or less from that
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  Speaker 1: point it was thinking of before. And there is no
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  Speaker 1: question but those evil spirits who are continually seeking whom
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  Speaker 1: they may devour, make use of all the foregoing occasions
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  Speaker 1: to hurry and distract our minds, sometimes by one, sometimes
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  Speaker 1: sometimes by another. Of these means, they will harass and
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  Speaker 1: perplex it, and so far as God permits, interrupt our thoughts,
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  Speaker 1: particularly when they are engaged on the best subjects. Nor
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  Speaker 1: is this at all strange. They will understand the very
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  Speaker 1: springs of thought and know on which of the bodily organs,
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  Speaker 1: the imagination, the understanding, and every other faculty of the
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  Speaker 1: mind more immediately depends. And hereby they know how by
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  Speaker 1: affecting those organs, to effect the operations dependent on them.
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  Speaker 1: Add to this that they can inject the thousand thoughts
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  Speaker 1: without any of the preceding means, in being as natural
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  Speaker 1: for spirit to act upon spirit, as form matter to
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  Speaker 1: act upon matter. These things being considered, we cannot admire
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  Speaker 1: that our thoughts so often wanders from any point which
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  Speaker 1: we have in view. What kind of wandering thoughts are sinful?
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  Speaker 1: And what not? Is the third thing to be inquired into.
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  Speaker 1: And first, all those thoughts which wander from God, which
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  Speaker 1: leave him no room in our minds, are undoubtedly sinful.
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  Speaker 1: For all these imply practical atheism, and by these we
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  Speaker 1: are without God in the world. And so much more
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  Speaker 1: are all those which are contrary to God, which imply
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  Speaker 1: opposition or enmity to Him, such a murmuring, discontented thought,
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  Speaker 1: which say, in effect, we will not have THEE to
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  Speaker 1: rule over us all unbelieving thoughts, whether with regard to
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  Speaker 1: His being, his attributes, or his providence, I mean his
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  Speaker 1: particular providence over all things, as well as all persons
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  Speaker 1: in the universe, that without which not its sparrow falls
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  Speaker 1: to the ground, which the hairs of our head are
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  Speaker 1: all numbered. For as to a general providence, vulgarly so
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  Speaker 1: called hutter, distinguished from a particular is only a decent
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  Speaker 1: while sounding word which means just nothing. Again, all thoughts
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  Speaker 1: which spring from sinful tempers are undoubtedly sinful, such for instance,
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  Speaker 1: of those that spring from revengeful temper, pride, or lust,
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  Speaker 1: or vanity. An evil tree cannot bring forth good fruit. Therefore,
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  Speaker 1: if the tree be evil, so must the fruit be also,
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  Speaker 1: And so must those be which either produce or feed
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  Speaker 1: any sinful temper. Those which either give rise to pride
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  Speaker 1: or vanity, to anger, or love of the world, or
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  Speaker 1: confirm and increase these or any other unholy temper, passion,
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  Speaker 1: or effect. But not only whatever flows from evil is evil,
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  Speaker 1: but also whatever leads to it, whatever tends to alienate
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  Speaker 1: the soul from God, and to make or keep it earthly, sensual,
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  Speaker 1: and devilish. Hence, even those thoughts which are occasioned by
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  Speaker 1: weakness or disease, by the natural mechanism of the body,
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  Speaker 1: are by the laws of vital union. However innocent they
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  Speaker 1: may be in themselves, do nevertheless become sinful when they
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  Speaker 1: eye that produce or cherish an increase in us any
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  Speaker 1: sinful temper, suppose the desire of the flesh, the desire
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  Speaker 1: of the eye, or the pride of life. In like manner,
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  Speaker 1: the wandering thoughts which are occasioned by the words or
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  Speaker 1: actions of other men, if they cause or feet any
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  Speaker 1: wrong disposition, then commence sinful. And the same we may
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  Speaker 1: observe those which are suggested or injected by the devil.
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  Speaker 1: When they administer to any earthly or devilish temper, which
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  Speaker 1: they do whenever we give place to them, and hereby
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  Speaker 1: make them our own, then they are equally sinful the
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  Speaker 1: tempers to which they minister. But abstracting from these cases,
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  Speaker 1: wandering thoughts in the latter sense of the word, that
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  Speaker 1: his thoughts, wherein our understanding, wanders from the point it
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  Speaker 1: has in view, are no more sinful than the motion
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  Speaker 1: of the blood in our veins or the spirits in
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  Speaker 1: our brain. If they arise from an infirm constitution, or
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  Speaker 1: from accidental weakness or distemper they are as innocent as
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  Speaker 1: it is to have a weak constitution or a distempered body.
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  Speaker 1: And surely no one doubts, but a bad state of nerves,
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  Speaker 1: a fever of any kind, and either transient or lasting delirium,
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  Speaker 1: may consist with perfect innocence, And they should arise in
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  Speaker 1: a soul which is united to a healthful body, Are
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  Speaker 1: that from the natural union between the body and soul,
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  Speaker 1: or from any of ten thousand changes which it may
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  Speaker 1: occur in those organs of the body that minister to thought.
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  Speaker 1: In any of these cases, they are as perfectly innocent
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  Speaker 1: as to causes from which they spring, And so they
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  Speaker 1: are when they spring from the casual, involuntary associations of
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  Speaker 1: our thoughts. If our thoughts wander from the point we
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  Speaker 1: had in view by means of other men variously affecting
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  Speaker 1: our senses, they are equally innocent still, for it is
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  Speaker 1: no more a sin to understand what I see and hear,
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  Speaker 1: and in many cases cannot help seeing and understanding, than
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  Speaker 1: it is to have eyes and ears. And if the
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  Speaker 1: devil injects wandering thoughts, are not those thoughts evil, They
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  Speaker 1: are troublesome in that sense evil, but they are not sinful.
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  Speaker 1: I do not know that he spoke to our Lord
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  Speaker 1: with an audible voice. Perhaps he spoke to his heart
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  Speaker 1: only when he said, all these things, will they give
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  Speaker 1: thee if thou wilt fall down and worship me. But
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  Speaker 1: whether he spoke inwardly or outwardly, our Lord doubtless understood
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  Speaker 1: what he said. He had therefore a thought correspondent to
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  Speaker 1: those words. But was it a sinful thoughts? We know
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  Speaker 1: it was not in him was no sin, either in
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  Speaker 1: action or a word or thought. Nor is there any
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  Speaker 1: sin in the thousand thoughts of the same kind which
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  Speaker 1: Satan may inject into any of our Lord's followers. It
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  Speaker 1: follows that none of these wandering thoughts, whatever unweary persons
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  Speaker 1: have affirmed thereby grieving whom the Lord had not grieved,
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  Speaker 1: are inconsistent with perfect love. Indeed, if they were, then
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  Speaker 1: not only sharp pain, but sleep itself and be inconsistent
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  Speaker 1: with it sharp pain. For whenever this supervenes whatever we
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  Speaker 1: are before thinking of, it will interrupt our thinking, and
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  Speaker 1: of course draw our thoughts into another channel. Yea, and
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  Speaker 1: sleep itself, as it is a state of insensibility and stupidity,
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  Speaker 1: and such as is generally mixed with the thoughts wandering
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  Speaker 1: over the earth, loose, wild and incoherent it. Certainly these
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  Speaker 1: are consistent with perfect love. So then, are all wandering
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  Speaker 1: thoughts of this kind. What has been observed is easy
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  Speaker 1: to give a clear answer to the last question. What
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  Speaker 1: kind of wandering thoughts we may expect and pray to
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  Speaker 1: be delivered from? From the former sort of wandering thoughts
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  Speaker 1: those who are in the heart wanders from God, from
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  Speaker 1: all their contrary to His will, or to leave us
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  Speaker 1: without God in the world. Every one is perfected in
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  Speaker 1: love is unquestionably delivered this deliverance. Therefore we may expect this.
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  Speaker 1: We may we ought to pray for wandering thoughts of
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  Speaker 1: this kind imply unbelief, if not enmity against God. But
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  Speaker 1: both of these He will destroy bring utterly to an end.
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  Speaker 1: And indeed, from all sinful wandering thoughts, we shall be
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  Speaker 1: absolutely delivered all their perfected in love are delivered from these,
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  Speaker 1: else they are not saved from sin. Men and devils
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  Speaker 1: will tempt them all manner of ways, but they cannot
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  Speaker 1: prevail over them. With regard to the latter sort of
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  Speaker 1: wandering thoughts, the case is widely different. Till the cause
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  Speaker 1: is removed, we cannot in reason expect the effect should cease.
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  Speaker 1: But the causes or occasions of these will remain as
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  Speaker 1: long as we remain in the body. So long therefore
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  Speaker 1: we have all reason to believe the effects will remain. Also,
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  Speaker 1: to be more particular, suppose a soul, however, wholly to
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  Speaker 1: dwell in a distempered body. Suppose the brain be so
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  Speaker 1: thoroughly disordered as that raging madness follows, will not all
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  Speaker 1: the thoughts be wild and unconnected as long as that
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  Speaker 1: disorder continues. Suppose a fever occasions at temporary madness, which
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  Speaker 1: we term a delirium. Can there be any just connection
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  Speaker 1: of thought till that delirium is removed? YEA suppose of
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  Speaker 1: what is called a nervous disorder de rise to so
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  Speaker 1: high a degree as to occasion at least that partial madness.
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  Speaker 1: Whether not be a thousand wandering thoughts, and must not
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  Speaker 1: these irregular thoughts continue as long as the disorder which
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  Speaker 1: occasions them. Will not the case be the same with
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  Speaker 1: regard to those thoughts but necessarily arise from violent pain.
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  Speaker 1: They will more or less continue while that pain continues
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  Speaker 1: by the unviolable order of nature. This order, likewise will
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  Speaker 1: obtain where the thoughts are disturbed, broken, or interrupted by
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  Speaker 1: any defect of the apprehension, judgment, or imagination flowing from
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  Speaker 1: the natural constitution of the body. And how many interruptions
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  Speaker 1: may spring from the unaccountable and involuntary association of our ideas.
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  Speaker 1: Now all these are directly or indirectly caused by the
• 17:25
  Speaker 1: in corruptible body pressing down the mind. Nor therefore can
• 17:29
  Speaker 1: we expect them to be removed till this corruptible should
• 17:31
  Speaker 1: be put on in corruption. And then only when we
• 17:34
  Speaker 1: lie down in the dust shall we be delivered from
• 17:36
  Speaker 1: those wandering thoughts which are occasioned by what we see
• 17:39
  Speaker 1: and hear among those by whom we are now surrounded.
• 17:43
  Speaker 1: To avoid these, you must go out of the world
• 17:45
  Speaker 1: for as long as we remain therein as long as
• 17:47
  Speaker 1: there are men and women round about us. And we
• 17:49
  Speaker 1: have eyes to see and ears to hear. The things
• 17:51
  Speaker 1: which we daily see and hear will certainly affect our mind,
• 17:54
  Speaker 1: and will more or less break in upon and interrupt
• 17:57
  Speaker 1: our preceding thoughts. And as long as evil spirits run
• 18:00
  Speaker 1: to and fro in a miserable, disordered world, so long
• 18:03
  Speaker 1: they will assault, whether they can prevail or know every
• 18:06
  Speaker 1: inhabitant of flesh and blood. They will trouble, even those
• 18:08
  Speaker 1: whom they cannot destroy. They will attack if they cannot conquer.
• 18:13
  Speaker 1: And from these attacks of our restless, unwearied enemies, we
• 18:16
  Speaker 1: must look not for an entire deliverance till we are lodged,
• 18:18
  Speaker 1: whether the wicked cease from troubling, and from where the
• 18:20
  Speaker 1: weary are at rest. To sum up the whole, To
• 18:23
  Speaker 1: expect deliverance from those wandering thoughts which are occasioned by
• 18:26
  Speaker 1: evil spirits is to expect that the devil shall die
• 18:29
  Speaker 1: or fall asleep, or at least should no more go
• 18:31
  Speaker 1: about as a roaring lion. To expect a deliverance from
• 18:34
  Speaker 1: those which are occasioned by other men is to expect
• 18:36
  Speaker 1: either that men should cease from the earth, or that
• 18:38
  Speaker 1: we should be absolutely secluded from them, And have no
• 18:41
  Speaker 1: intercourse with them, whe that having eyes, we should see
• 18:43
  Speaker 1: neither here with our ears, but be as senseless as
• 18:46
  Speaker 1: stocks or stones. And to pray for deliverance from those
• 18:49
  Speaker 1: which are occasioned by the body is in effect to
• 18:51
  Speaker 1: pray that we may leave the body. Otherwise it is
• 18:54
  Speaker 1: praying for impossibilities and absurdities, praying that God would reconcile
• 18:58
  Speaker 1: contradictions by continuing our union with a corruptible body without
• 19:01
  Speaker 1: the natural necessary consequences of that union. It as if
• 19:04
  Speaker 1: we should pray to be angels in men, mortal and
• 19:07
  Speaker 1: immortal at the same time. Nay, but when that which
• 19:10
  Speaker 1: is immortal has come, mortality is done away. Or rather,
• 19:14
  Speaker 1: let us pray both that the spirit and with the understanding,
• 19:17
  Speaker 1: that all these things may work together for our good,
• 19:19
  Speaker 1: that we may suffer all the infirmities of our nature,
• 19:22
  Speaker 1: all the interruptions of men, all the assault and suggestions
• 19:25
  Speaker 1: of evil spirits, and in all be more than conquerors.
• 19:28
  Speaker 1: Let us pray that we may be delivered from all sin,
• 19:31
  Speaker 1: that both the roots and branch may be destroyed, that
• 19:34
  Speaker 1: we may be cleansed from all pollution of flesh and spirit,
• 19:37
  Speaker 1: from every evil temper and word, and work, that we
• 19:40
  Speaker 1: may love the Lord, our God with all our heart,
• 19:42
  Speaker 1: with all our mind, with all our soul, with all
• 19:45
  Speaker 1: our strength, that all the Spirit may be found in us,
• 19:48
  Speaker 1: not only love, joy, peace, but also long suffering, gentleness, goodness, fidelity, meekness, temperance.
• 19:56
  Speaker 1: Pray that all these things may flourish and abound, may
• 19:59
  Speaker 1: increase in you. More more, do an abundant entrance be
• 20:01
  Speaker 1: ministered unto you into the everlasting Kingdom of our Lord
• 20:05
  Speaker 1: Jesus Christ. End of Section forty two.