In a series of three addresses, Lloyd-Jones and Murray detail some of the life and principles of John Knox, discussing both his role in the Reformation and the place he holds in Christian history. Knox is held up as a shining example of a man who not only clung to correct doctrine, but who lived according to its principles—even at great personal risk. This is a fine introduction to a life worth becoming acquainted with. 

Perhaps the greatest of all the lessons of the Protestant Reformation is that the way of recovery is always to go back, back to the primitive pattern, to the origin, to the norm and the standard which are to be found alone in the New Testament. [13]

Once you have godliness, righteousness and morality follow. We are trying today to have morality, righteousness, and a good ethical conception without the godliness, and the facts are proving, before our eyes, that it simply cannot be done. [16]

The great thing that stands out about the reformers was that they were men who went back to the Bible. They said, nothing matters but this. This, they said, is the Word of God in the Old Testament and in the New Testament, this is not theory, supposition, or speculation, this is the living God speaking to men: He gave His Word to the prophets, they wrote it; He gave it to the apostles, they recorded it; and here it is for us. Here we have something which is in a category of its own, the living Word of God speaking to men about Himself, about men, about the only way they can come together and live together. They stood for the authority of the Bible, not for scholastic philosophy. [19]

We must not swallow automatically everything we read in books, even from the greatest men. [48]

The differentia of Puritanism is that it does not stop at a reformation of doctrine only, but insists that the reformation must be carried through also into the realm of practice. This involves the whole view of the nature of the church. To the Puritan, reformation does not only mean a modification or a slight improvement; it means a ‘new formation’ of the church—not a mere modification of what has already been—governed by the New Testament and its teaching. [54] 

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Combing through numerous sources, Guthrie has composed a book containing a wide variety of instruction concerning suffering. Using voices both ancient and contemporary, Guthrie shows how the problem of pain has been addressed by Christians who have not only dealt with this academically but personally as well. Although most chapters are far too brief to get into any real depth, this also serves to make for bite-sized reading that may be easier to digest for some.  

Seeing, as we do, but one aspect or one angle or phase of a problem or a situation, we often fail to see the righteousness or the justice of events. But that is entirely due to our restricted field of vision. Furthermore, our minds are warped, and we are tarnished and perverted by sin. Our very ideas or rightness are not true. Our selfishness blurs our vision and poisons our understanding. We do not even know what is ultimately the best for ourselves, there is so much darkness mixed with our light. [96]

You may not understand what is happening to you; it may seem, to you, all wrong. Trust yourself to Him. Believe when you cannot prove. Hold on to His constancy, His justice, His eternal purposes for you in Christ. Regard these as absolutes, which can never be shaken, build your case logically upon them, remain steadfast and unshaken, confident that ultimately all will be made plain and all will be well. [97] 

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Lloyd-Jones journeys through some of the Psalms in this nine-sermon series first preached at Westminster in 1957. With his usual style and candor, Lloyd-Jones examines what these passages reveal about the universal human condition of sin and how they instruct God’s people during times of hardship and despair. He also shows how many contemporary hymns echo the truths of the Psalms. In typical fashion, Lloyd-Jones remains a helpful and profitable read, worthy of the time invested.

There is all the difference in the world between knowledge—an awareness of facts—and wisdom and real understanding. Though people may have great brains and may know a number of things, they may still be governed by their lusts and passions and desires, and that is why they are fools. [15]

Christianity is truth, and truth comes to the mind, and truth is intellectual. This is not sob stuff; this is not emotionalism. The very first thing that happens to people who become Christians is that they begin to think straighter; the highway of the mind is laid open, and they begin to see life as they have never seen it before. The Spirit comes and gives them a new understanding, and for the first time they have a whole view of life. [69]

If you really want to know whether you are a Christian or not, the simplest, most direct way, always, is to discover what you are like when things go against you. A time of affluence and prosperity, when the sun is shining and everything is going well, never tests our profession. But the moment things go wrong and you are in a state of perplexity, then you will know exactly the value of what you claim to believe. [101]

Look back over the past year and consider the things that have happened to you. How many of them did you predict? How many of them did you anticipate? I thank God that as Christian people we do not need to know the future. Christians should never desire to do so. Christians live in this way: one step at a time. [141]

If you want to find the Lord when you are facing difficulties, then set Him before you when you are not. [148] 

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In 1977, on the fiftieth anniversary of his first sermon as a minister in Aberavon, Lloyd-Jones returned to that pulpit to preach from the same text. This booklet is a virtual reproduction of his sermon from 1 Corinthians 2:2, about preaching nothing but Christ and Him crucified. Far beyond this sermons’ mere historical value, Lloyd-Jones presents the Gospel in typical candor and challenges readers to forsake the trappings of human wisdom and consider Christ’s inestimable worth.

Paul knew that this preaching of the cross was a real stumbling-block to the Jew, and that the Greeks regarded it as just nonsense. That a carpenter in a place like Palestine, by dying on a cross, should be the Savior of the world—it was unutterable rubbish! He knew exactly what the Jews and Greeks believed. Nevertheless, he decided deliberately that he would go on preaching it, in spite of the way in which they regarded it. [6]

Oh, the brilliant technology of the last few years, conquering the force of gravity, landing men on the surface of the moon! Marvelous, wonderful! Has it lessened the destructive capacity of man and the destructive desires of man? Well, I ask you to look around you, read the newspapers, listen to the bulletins on the news. These men, who are not Christians at all, simply viewing the facts and facing them squarely, have come to the conclusion that it all comes to naught. [15]

My dear friends, aren’t you rather tired of listening to men—the most learned men—on the television, the radio, and everywhere else? They are very clever and expert at putting their points of view, and they speak with a rare dogmatism, making statements that they cannot prove and verify. Aren’t you getting rather tired of listening to what men have to say? What is the greatest need in the world tonight? The greatest need of the world tonight is this: What has God got to say about it all? [19]

He has made us; we are not our own; we are His creatures, and we were meant to live to His glory and to His honor. Until we do, we will never know peace, we will never know happiness, we will never know joy. [22]

What a wonderful thing it is to know that your sins are forgiven! That you can put your head on the pillow and not worry as to whether you will ever wake up or not! You know that you are right with God, you are at peace with God; nothing can ever separate you from the love of God. My friends, have you got peace? Have you got peace of conscience? Are you ready to face death? Are you ready to face judgment? This is the only way. [27]

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What makes a man a preacher? What place does preaching have? What constitutes a good sermon? These are among the many questions that Lloyd-Jones addresses in this book – originally a series of lectures. He is helpfully blunt and forceful in his assertions, and I agree with far more of his claims than not. Preaching is a challenging task and the stakes are high. Lloyd-Jones has provided an insightful resource into the heart of this important work.  

In many ways it is the departure of the Church from preaching that is responsible in a large measure for the state of modern society. The Church has been trying to preach morality and ethics without the Gospel as its basis; it has been preaching morality without godliness; and it simply does not work. It never has done, and it never will. And the result is that the Church, having abandoned her real task, has left humanity more or less to its own devices. [35]

There is something radically wrong with dull and boring preachers. How can a man be dull when he is handling such themes? I would say that a ‘dull preacher’ is a contradiction in terms; if he is dull he is not a preacher. He may stand in the pulpit and talk, but he is certainly not a preacher. With the grand theme and message of the Bible dullness is impossible. This is the most interesting, the most thrilling, the most absorbing subject in the universe; and the idea that this can be presented in a dull manner makes me seriously doubt whether the men who are guilty of this dullness have ever really understood the doctrine they claim to believe, and which they advocate. We often betray ourselves by our manner. [87]

This idea that because people are members of the church and attend regularly that they must be Christian is one of the most fatal assumptions, and I suggest that it mainly accounts for the state of the Church today. [149]

The preacher’s first, and the most important task is to prepare himself, not his sermon. [166]

There is certainly no lack of words; but is there much evidence of power in our preaching? [312]

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This series of three sermons delivered in 1971 (and reprinted here from a larger collection of sermons) addresses the question: What is an evangelical? Lloyd-Jones is quick to emphasize the seriousness of this question and the necessity of clearly defining what we believe and why it matters. In our day, the ecumenical idea still resonates with many, falsely promising commonality where none exists. This brief book helpfully points out the truth with powerful clarity and conviction.

It behooves us in our day and generation to examine this term ‘evangelical’ anew and afresh in light of the Scripture and of history, and especially in the light of the dangerous tendencies that surround us at this present time. [31]

We are not very different from those who have lived in previous ages, so it is important that we should be guided by history. A man who has no respect for history is a fool, and he will soon discover that, when he finds himself repeating the errors of those who have gone before him. [36]

The evangelical is careful about his life, careful to maintain good works, to live a life above reproach, not to be a hindrance or an obstacle to a weaker brother. The great ethic, the emphasis on holiness of the New Testament, is something which true evangelicals has always set great store by…they did not merely content themselves with an intellectual belief. No, their whole life had to be governed by their doctrine. [59]

Take any confession of faith that has ever been drawn up in the past. You will always find that in addition to making statements of the truth as believed by truly Christian people, they have in addition gone beyond that, and they have defined these truths in the light of certain problems and circumstances that obtained at that time, in their day and generation. [65]

The Bible is a record of God’s activity. Salvation is not an idea; it is something that results from actions which have taken place on the concrete plane of history. [76]

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With pastoral precision and theological acumen, Lloyd-Jones explores the paradox of the ‘miserable Christian’—one whose life should be full of God’s joy yet is often marked by spiritual depression. From various Scriptures, these sermons (originally presented in 1964) examine the conditions and causes of this depression and, more importantly, discusses the cure as revealed in God’s Word. A blend of powerful exposition and helpful practicality makes this book a wonderful resource and easy to commend. 

We are all in such a hurry, we want everything at once. We believe that all truth can be stated in a few minutes. The answer to that is that it cannot, and the reason why so many today are living superficial Christian lives is because they will not take the time to examine themselves. [12]

Spiritual depression or unhappiness in the Christian life is very often due to our failure to realize the greatness of the gospel. [54]

If you break God’s laws and violate His rules you will not be happy. If you think that you can be a Christian and exert your own will and follow your own likes and dislikes, your Christian life is going to be a miserable one. [114]

If you have problems that seem insoluble, if you are liable to become anxious and overburdened, and somebody tells you to pray, do not rush to God with your petition. That is not the way. Before you make your requests known unto God, pray, worship, adore. Come into the presence of God and for the time being just forget your problems. Do not start with them. Just realize that you are face to face with God. [267]

Prayer does not ‘change things.’ That is not what the apostle says, that is again psychology and has nothing to do with the gospel at all. What the apostle says is this: ‘You pray and make your requests known unto God, and God will do something.’ It is not your prayer that is going to do it, it is not you who are going to do it, but God. [269]

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In this series of 11 sermons (originally delivered in 1964), Lloyd-Jones explores some of Paul’s final words to Timothy and explains how they encourage both him and all of its other readers down through the ages. The core of Paul’s message is his unshakeable confidence in the person and work of Christ. He reminds us that no one can enjoy the comforts of Christianity until they have placed their faith in the One who provides them.

It does not matter what your temperament is, it does not matter what your psychology is, nothing matters except the power of the gospel. You see, the gospel does not depend upon us, but upon the power of God. [14]

Ultimately, either we all trust to our reason, to our understanding, to our opinion and that of other people like ourselves, or else we accept the teaching of the Bible as the revelation of God. There are no other positions. It is one or the other. In the last analysis we either trust to what we think, what we understand, what we believe, or else we submit ourselves utterly and absolutely to this book…you either rely on your reason, or else you submit to the revelation. [39]

You will only know the comfort and consolation, the strength and the power, of this message if you believe it as a whole. You cannot get any of the benefits of Christianity without believing the doctrines of the Christian faith. [91]

Man’s trouble is that though he knows what he ought to do, he cannot do it; he knows what he ought to be, but he is dragged down by his lusts. And the need of the human race today is not instruction, it is ability, it is power; and this is the very thing that is offered us by the gospel when it offers us this new life. [149]

If you do not live like the righteous, you will not die like the righteous. There are no shortcuts in the spiritual life. We cannot play fast and loose with God. We cannot extract just what we want and leave the rest. It is all or nothing in this Christian life. [215]

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This book contains a series of nine sermons preached by Lloyd-Jones in the autumn of 1963 at Westminster Chapel. Each one comes from Galatians 6:14 where Paul says that his only glory is the cross of Christ. With skill and authority, Lloyd-Jones examines the cross and what it reveals about God, means for His people, and says to a world lost in sin. This book’s powerful focus and content makes it both exceedingly helpful and necessary. 

The cross is an offense to the pride of the natural man, because it says that not only are we all sinners, not only are we all equally sinners, but it tells us that we are all equally helpless. We can do nothing at all. [52]

We, of course, are twentieth century people, we are very clever, we have advanced a great deal compared with people who lived in the first century. But, if we are living exactly as they did, and think as they did, where is the difference? There is none. Man remains exactly what he has always been. [94]

It is the thing by which we are saved, delivered from our great enemy, the world. It is the thing in which one really sees fully the person and the glory of the Lord Jesus Christ. It is also the place, the act, in which one sees the glory of God the Father—the truth concerning the Father. And I am sure that the trouble with most of us is that we have never seen the greatness, the grandeur, and the extent of the cross. [108]

During these twenty-six years in my Westminster pulpit there have been times when in my utter folly I have wondered, or the devil has suggested to me, that there is nothing more for me to say, that I have preached it all. I thank God that I can now say that I feel I am only at the beginning of it. There is no end to this glorious message of the cross, for there is always something new and fresh and entrancing and moving and uplifting that one has never seen before. [155]

By the cross, God’s wrath is satisfied and appeased, and our folly and our rebellion are taken away, and God and man are brought together, and our peace is made with God. [183] 

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Can Christians share any genuine unity with people of other faiths? Based on a series of messages given in 1962, Lloyd-Jones argues that true, Biblical unity is only possible among people who are in Christ. This is because Christ Himself provides the unity, noting that we are not commanded to create unity, only to keep and preserve it. In an age of ever-increasing ecumenicalism and pluralism, Lloyd-Jones’ words are poignant reminders of what comprises real unity.

Nowhere in this chapter (John 17) is there an exhortation or an appeal to produce a unity. Our Lord is saying that the unity is already there, already in existence…Our Lord is not dealing with something at which we should aim. Indeed our Lord does not address His disciples at all in this chapter. It is a prayer to God to keep the unity that He, through His preaching, has already brought into existence among these people. [10]

Conduct is always the outcome of truth and of teaching. Practice and behavior are the result of the application of doctrine which has already been laid down. [18]

Unity is not something which exists, or of which you can speak, in and of itself. It is always the consequence of our belief and acceptance of this great and glorious doctrine of God who has provided in His Son the way of salvation, and who mediates it to us through the operation of the Holy Spirit. [37]

Before we can grow we must be born. It is only a living child who can grow. There can be no growth where there is no life. The very notion of growth and development and perfection presupposes a life already in existence. [42]

The ultimate question facing us these days is whether our faith is in men and their power to organize, or in the truth of God in Christ Jesus and the power of the Holy Spirit. Let me put it another way: Are we primarily concerned about the size of the church or the purity of the church, both in doctrine and in life? [77] 

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In this series of four messages preached in 1960, Lloyd-Jones addresses the issue of spiritual warfare, focusing on our true enemy—the devil—and the way he works. While helpful, Lloyd-Jones perhaps spends a bit too much time exploring the various phenomena and outworkings of these ‘principalities and powers’, and shortchanges his time examining the Christian reaction and response to such things. In all however, even a brief excursion with Lloyd-Jones is well worth the effort. 

We cannot understand the world today without the doctrine of the Fall. The Fall alone explains why men and women are as they are, the slaves of sin and of the devil. The devil is the god of this world and, by nature, we are in the kingdom of darkness. [10]

There is a day, an appointed day, the day of the Lord. There is a definite end to history. I do not know when it will be: I do not understand the times and seasons, and the Bible tells me not even to try. All I know is that there is a promised day of God, a day when the Lord Jesus Christ shall come back as the King of kings and the Lord of lords, riding the clouds of heaven, surrounded by the holy angels. And He will destroy every enemy: the devil, the principalities and powers, the very rulers of this darkness, this spiritual wickedness in the high places. They will all be finally destroyed. [23]

What is so interesting is that in an age like this, which claims to be too sophisticated and too intelligent to be Christian, and which is faintly amused at people who still go to places of worship, so many people are returning to this kind of belief [astrology]. It just reveals the emptiness of the soul apart from God; it shows how people in sin and in their unease will clutch at anything that seems to give them hope and a sense of security. [31]

It is never a part of Christianity to deny facts. You do not strengthen the Christian case by simply dismissing something—I am referring to facts, not theories—it is not only not scientific to deny facts, it is not Christian. Christianity faces facts and does not care where they come from, whether from science or from some other source. We must never base our position upon obscurantism, upon a refusal to face well-attested facts. [42]

Anything that is in the Scriptures is important for us. If you feel that any part of the Scriptures has nothing to say to you, then there is something seriously wrong with you. If you pick and choose in the Scriptures and only read your favorite passages because you think they will help you, then you are a babe, an infant—indeed, one might even query whether you are born at all. The Scripture—the whole of Scripture—is for us, and we are to know it and to study it and to understand it as best we can. [63] 

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Who or what has authority in a Christian’s life? This is the issue at hand in this book, originally a series of three addresses given by Lloyd-Jones. He considers Christ, the Scriptures, and the Spirit, giving a brief survey of the claims made about (and by) them concerning their authority. Although short in length, Lloyd-Jones provides helpful discussions about the true authority of the Church and the trappings of trying to substitute anything in its place.  

We assert Him, we proclaim Him, we start with Him, because He is the ultimate and the final Authority. We start with the fact of Jesus Christ, because He is really at the center of the whole of our position and the whole of our case rests upon Him. [15]

These Gospels were written with a definite and deliberate objective in view. They were not just written as records or as mere collections of facts. No, there is no question at all but that they had a particular point of view to present. They all present the Lord Jesus Christ as the Lord, as this final Authority. [16]

Ultimately this question of the authority of the Scriptures is a matter of faith and not of argument. [38]

Without the work and authority and power of the Holy Spirit there would never be a single believer in our Lord and Savior Jesus Christ. [76]

Am I am advocate of these things or am I a witness? You can be an advocate of Christianity without being a Christian. You can be an advocate of these things without experiencing them. If you have intelligence, if you have been rightly trained, you can understand the Scriptures in a sense, and you can lay them out before others. You can present all the arguments, you can put the case for a kind of Christian philosophy. And it may sound wonderful. But you may be standing outside the true experience the whole time. You may be talking about something which you do not really know, about Someone you have never met. You are an advocate, perhaps even a brilliant advocate. But note what the Lord said to the apostles: “Ye shall be my witnesses.” [82]

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This series of sermons, from John 14:1-12, was originally preached in 1951 at the close of World War 2, the second such global conflict within a generation’s time. To a world reeling from such catastrophic loss and violence, the need for peace and a quiet heart was paramount. Lloyd-Jones, in these messages, explains why true peace isn’t something that can be found through this world’s methods and demonstrates how Christ alone can grant a quiet heart.

It is psychology and not the gospel that just tries to make us forget our troubles for the time being. The gospel of Jesus Christ always, therefore, of necessity annoys certain people, people who think that a place of worship is just a place where you listen to beautiful things, and therefore while you are sitting there, you forget your problems and the problems of the world—these people are certain to be annoyed. [24]

First view God, then the Lord Jesus Christ, then begin to approach your problem more directly as you come to your view of life in this world. [65]

If we are depending for happiness and joy and a quiet heart, in a final sense, upon any human being, upon our family, our home, our profession, our money, our health and strength, we are doomed to experience disappointment. Every one of these things one day will be taken from us. [68]

We are all sinners. To be a sinner means that you have not given God all the honor and glory that are His due. All the glory. Indeed, however good and however moral we may be, to be living a self-righteous life is the depth of sin. [83]

That is the essential difference between the method of the Christian gospel and that of all the cults and of psychology. They are all simply concerned to comfort; our Lord has a deeper and a greater object—to acquaint us with truth; comfort is incidental to that. [123]

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This book is a collection of nine sermons Lloyd-Jones preached (circa late 1950s) about how the first twelve chapters of Genesis reveal the gospel of Jesus Christ. In refreshing candor, Lloyd-Jones uses the Fall, the Tower of Babel, and the call of Abram to detail the realities of human nature, sin, and Almighty God. While the subject matter may be thousands of years old, each one speaks directly to the sinful condition of our modern-day world.  

Your misery, all your problems, all your needs, arise from the fact of sin. They arise because you are in this terrible position face-to-face with God. That is the cause of all ill. And there is but one solution to the problem, the solution that God himself has provided in the person of his only begotten Son. [22]

The gospel of Jesus Christ is not just some pleasant message that says, “Go and do anything you like; God loves you. It will be all right at the end. Receive all these blessings, and there’s no more to say.” God does not stop at that. If you want to love God, the gospel tells us, you cannot love mammon at the same time. If you want to walk along the narrow way, you cannot continue on the broad way. If you want your house to be on a rock, it cannot be on the sand. [29]

We all tend to think of sin in terms of particular actions. But the terrible thing about sin is that it is a violation of God’s creation. It is robbery of God. It is spitting into the face of God. Any life today that is not lived to the glory of God is in the depth of sin. [73]

None of us will believe in Christ if we think we can put ourselves right. We have to see our hopelessness as sinners before we can ever see our need of the Savior. [85]

The Bible tells us the answer to the two questions we should all be asking. The first is, why are things the way they are? The second is, how can they be put right? That is the whole problem, is it not? It really comes down to that: diagnosis and treatment. But here lies the rub, the difficulty. The world really does not want to consider that first question. It is only interested in the second. And the world does not like the Bible because it says that you cannot come to the second question unless you have truly understood the first. The Bible stands against us at that very point and says, you cannot have the treatment until you have submitted to the diagnosis. [97]

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This series of messages from Psalm 51, originally preached in October 1949, addresses the true nature and reality of sin using David’s life as a launching point. Lloyd-Jones also points out the differences between remorse and repentance, as well as self-examination and introspection. With his usual blend of candor and concern, Lloyd-Jones reveals the necessary steps required to enter the Christian life and appeals to Scripture as the only guide for the Christian disciples’ ongoing pilgrimage.

A man who suffers remorse is one who realizes he has done wrong, but he has not repented until he realizes that he has sinned against God. [28]

My friend, the question is not whether you have committed adultery or murder. It is this: have you loved and are you loving God with all your heart and all your soul and all your mind and all your strength? If you are not, you are a sinner. God demands that of you, and He has a right to demand it of us, for He is God, and He has made us, and He has made us for Himself. [52]

The true Christian is a man who realizes that it is not enough to be forgiven and to decide to live a better life; he comes to see that he must be made anew, that unless God does something in the depth of his being he is altogether lost. [70]

No man by nature likes to be told he must be born again. It is true of all of us. Our ultimate trouble is our pride, our self-satisfaction, our self-esteem and our self-confidence. The gospel comes and deals a mortal blow to that self, and we do not like it. People have never like it and they dislike it still. It is an uncomfortable and a humiliating doctrine, and yet it is of the very essence of the Christian position. [77]

If we sin we break the communion and contact with God, and that always leads to misery and unhappiness. There are always conditions to God’s blessings. We must love God; God calls us to love Him. I know many people who are living miserable Christian lives because they will not submit themselves to God. You cannot have it both ways. [99] 

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Although war is certainly dealt with, the main theme of Lloyd-Jones’ work is the larger scope of sin and suffering. He encourages Christians to adjust their perspective on the affliction in not only their own lives, but the world around them, and to focus on God’s glory and trust God’s design – even when it is not strikingly obvious. Lloyd-Jones uses his trademark blend of candor and clarity to bring much-needed light to an often dark subject.  

The time for us to think and to prepare is before we are in the midst of tragedy or suffering. When feelings are hurt and susceptibilities wounded, it is difficult to do anything. [17]

We are meant to think and to reason and to grasp the truth. But that does not mean that our minds are equal to the mind of God, or that we can claim equality, and demand a full understanding of everything. Still less does it mean that, morally and spiritually, we are in a position to question and to query God’s motives, and to pass judgment upon His character as expressed in His actions. [69]

What if war has come because we were not fit for peace, because we did not deserve peace, because we by our disobedience and godlessness and sinfulness had so utterly abused the blessings of peace? Have we a right to expect God to preserve a state of peace merely to allow men and women to continue a life that is an insult to His holy name? [94]

By our questions we often proclaim what we are, and where we stand. The one vital question for us is, do we love God? Without our being in that relationship to Him we cannot possibly understand His ways, and we are outside the scope of His gracious promises. The promises are all conditional, and before we allow ourselves even to raise the question of His faithfulness, we had better examine ourselves and make sure that we have observed the conditions. [121]

There is nothing accidental, or fortuitous, or contingent about God’s work. It is all planned and worked out from the beginning right until the end. In our experience it comes to us increasingly, but in the mind and purpose of God, it is all already perfect and entire. [122] 

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