1 (To the chief Musician, A Psalm of David.) O Yahweh, thou hast searched me, and known me.

2 Thou knowest my downsitting and mine uprising, thou understandest my thought afar off.

3 Thou compassest my path and my lying down, and art acquainted with all my ways.

4 For there is not a word in my tongue, but, lo, O Yahweh, thou knowest it altogether.

What is the worship of God, brethren and sisters? It is the deferential and reverential concentration of the mind upon Him, intelligently, consciously, lovingly, adoringly, trustingly, and prayerfully, with a deep sense of the things disclosed concerning Him and us in the truth.

It is an attitude of mind requiring the highest abstraction. Merely to sing is not to worship, nor is it to deliver a well-worded address to the Deity. There is such a thing as drawing near with the lips while the heart is far away. This was the worship that God abhorred in Israel, and will be no more acceptable at our hands in the name of Jesus.

We require to abstract our minds from surroundings and fix them on the mighty Universal Presence in whose hand our breath is, and whose are all our ways.

This mental attitude, whether in an individual or in an assembly, will produce indifference to immediate surroundings. It cannot co-exist with attention to these surroundings. If therefore in singing, you see some look about to see what neighbours are doing; or speak and whisper with his neighbours, or attending to any second matter whatever, you are yourself interfered with in the luxury of worship, and perceive evidence of a want of worship in the disturber. This is an evil.

The Christadelphian, June 1872

5 Thou hast beset me behind and before, and laid thine hand upon me.

6 Such knowledge is too wonderful for me; it is high, I cannot attain unto it.

The Father of the spirit is the Divine Substance, for it proceedeth forth from thence; and because it issues thence, He is styled "the Father of glory." Spirit irradiates the boundless universe from the throne of light, and pervades it in all its space. Thus the spirit is consubstantial with the divine nature, or "free," radiating from unapproachable light, everywhere, and illimitably, so that wherever spirit is, there is the Deity present; and consequently, as Paul said to the Athenians, "not far from every one of us."

This universality of the divine presence by His "free spirit," is beautifully and forcibly expressed in Ps. 139:7-12...

7 Whither shall I go from thy spirit? or whither shall I flee from thy presence?

' is manifest, that the ruach or spirit is all pervading. It is in heaven, in sheol, or the dust of the deepest hollow, in the uttermost depths of the sea, in the darkness, in the light, and in all things animate, and without life. It is an universal principle in the broadest, or rather, in an illimitable sense. It is the substratum of all motion, whether manifested in the diurnal and ellipsoidal revolutions of the planets, in the flux and reflux of the sea, in the storms and tempests of the expanse, or in the organism of reptiles, cattle, beasts, fish, fowls, vegetables, or men. The atmospheric expanse is charged with it; but it is not the air: plants and animals of all species breathe it; but it is not their breath: yet without it, though filled with air, they would die.

The atmosphere, which extends some forty-five miles in altitude, and encircles the globe, is styled the expanse, by Moses; and the breath of God, in Job. It is a compound body, consisting when pure of nitrogen and oxygen, in the proportion of 79 of the former to 21 of the latter, in 100 parts. These are considered as simple bodies, because they have not yet been decomposed; though it is probable they have a base, which may be ruach. This may exist free or combined with the elementary consituents of the neshemeh. Uncombined, it is that wonderful fluid, whose explosions are heard in the thunder, whose fiery bolts overthrow the loftiest towers, and rive the sturdy monarch of the woods; and in less intensity gives polarity to light, the needle, and the brain. These three together, the oxygen, nitrogen, and electricity,

constitute "the breath" and "spirit" of the lives of all God's living souls.

Thus, from the centre of the earth, and extending throughout all space in every direction, is the Ruach Elohim, the existence of which is demonstrable from the phenomena of the natural system of things. It penetrates where the neshemet el, or atmospheric air, cannot. When speaking, however, of the motivity and sustentation of organized dust, or souls, they are co-existent within them. In this case, the ruach Elohim becomes the ruach chayim, or "spirit of lives;" and the neshemet el, the neshemet chayim, or "breath of lives;" and both combined in the elaboration and support of life, the neshemet ruach chayim, or "breath of the spirit of lives."

Living creatures, or souls, are not animated, as physiologists and speculative "divines" erroneously imagine, by "a vital principle," capable of disembodied existence as the ghost of man, or the transmigrating spectres of other animal species; -- ghostly things, the laws and functions of which in the animal economy physiologists are unable to discover; and theologists are nonplussed to prove the existence of from the word of God.

On the contrary, "souls" are "made living" by the coetaneous operation of the ruach chayim and the neshemet chayim upon their organized tissues according to certain fixed laws. When the as yet occult laws of the all-pervading ruach, or spirit, shall be known, this subject will be understood; and men will then be as astonished at the ignorance of the "divines," and physiologists of this "cloudy and dark day," respecting "living souls," as we are at the notion of the ancients, that their "immortal gods" resided in the stocks and stones they so stupidly adored. This, however, is quite as reasonable a theory as that of "immortal souls" dwelling in sinners of Adam's race.

The ruach chayim and neshemet chayim are lent to the creatures of the natural world for the appointed period of their living existence. But, though lent to them, they are still God's breath, and God's spirit; nevertheless, to distinguish them from the expanse of air and spirit in their totality, they are sometimes styled, "the spirit of man," and "spirit of the beast;" or collectively, "the spirits of all flesh," and "their breath." Thus, it is written, "they have all one ruach, or spirit; so that man hath no pre-eminence over a beast; for all is vanity or vapour."

"All go to one place; all are of the dust, and all turn to dust again" (Eccles. 3:19).

And in the sense of supplying to every living creature, or soul, "spirit" and "breath," Yahweh is styled by Moses,

"God of the spirits of all flesh" (Numb. 27:16). -

Elpis Israel - The Formation of Man.


That which connects the Focal Power of the universe with the embodied sons of power, and indeed with all created things, is also "spirit" -- styled in Scripture "free spirit" (Psalm 51:12). It is free or uncombined in space, and fills immensity as the water fills the basin of the seas. The atoms of all material things are elemental condensations of free spirit, connecting the orbs of heaven and all they contain, with the Great Central Focal power of the Universe.

It is the principle of cohesion, attraction, form; penetrating and pervading everything. To this universality the Psalmist alludes, when he enquires of Yahweh, "Whither shall I go from Thy spirit? And whither from Thy face shall I flee? If I shall ascend the heavens, Thou art there: though I shall spread down in sheol (the grave) behold Thee! I will take the wings of the dawn; I will dwell in the utmost end of the sea --moreover, there Thy hand (or power) shall lead me, and Thy right hand shall take hold of me. And I said, surely darkness shall cover me; but the night was light about me. Moreover, darkness will not conceal from Thee; but the night as the day will shine; as the darkness so is the light" (139:7-12).

All this is equivalent to saying that the Father-Power is omnipresent by His Spirit. Hence, He needs not to be locomotive to see what passes in the sun, moon, earth and stars. His all-pervading spirit places Him in contemporary juxtaposition with them all; so that at one and the same instant, He knows the fall of a sparrow on earth, and any other event, small or great, on the sun. In this way it is that, as Paul told the Athenian idolators: "He is not far from every one of us" (Acts 17:27).

We are out of Him, and through Him, and in Him as physical beings. This is equally true of all flesh that breathes. Hence Moses styles the Father-Power Ail Elohai haruchoth l'kol-bashar, power, powers of the spirits, for all flesh (Num. 16:22). Here is power as the cause of life, called Ail; and powers as distributed to each living thing, and therefore styled Elohim. A dozen creatures have life. This life is Ail's spirit in them all. It is not, however, a dozen separate and independent Ailim; but one and the same Ail multiplied by twelve.

Ail is life absolute; for as Paul says: "He only hath deathlessness." Life radiating from His hypostasis or substance, is spirit-life Eloahh ruach, power of spirit. Formative of a creature, and sustaining it in life, it is power of spirit, or spirit-power for that creature. Twelve such Eloahh ruach become Elohim ruchoth, spirit-powers of the twelve. Hence, these Elohim are son-powers, or emanations from Ail, the great "paternal power." He is therefore the Ail of all flesh, as well as Elohim for all flesh.

"The ruach or spirit of Ail has made me, and the nishmath or breath of the Shaddai, or Mighty Ones, hath given me life" (Job. 33:4).

Here is the Spirit of Ail through the breath of Shaddai that gives life to men. This withdrawn and they die. Hence it is written: "If He gather unto himself His spirit and His breath, all flesh shall perish together, and man shall turn unto dust" (34:14).

Phanerosis - One Deity in Multiplicity.

8 If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there.

9 If I take the wings of the morning, and dwell in the uttermost parts of the sea;

10 Even there shall thy hand lead me, and thy right hand shall hold me.

11 If I say, Surely the darkness shall cover me; even the night shall be light about me.

12 Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee.

"There is one Deity, the Father, ex ou, out of whom are all things" (1 Cor. 8:6).

The divinity of the schools gives us an idea contrary to this. By the schoolmen we are told that God created all things out of nothing! Where they got this notion from we know not, save from their own imaginations. The proverb says, "take nothing from nothing and nothing comes;" but they have reversed all this, and taught the world that out of nothing something doth come, and that something the universe of God! But away with this foolishness.

Out of Deity all things have proceeded. His free, radiant spirit is the substratum of every existing thing, from the star of the first magnitude to the minutest insect of the air. The all-pervading electricity is the simple undecomposable radiation "out of" the Divine Substance, which, under the fiat of His will, constitutes the atomic nucleus of all bodies, solid, fluid, or aeriform.

Thus, "by His spirit he garnished the heavens," illuminating boundless immensity with orbs of light, teeming with life, and all the wonders of His wisdom and power.

Such, then, was Deity before the appearance of Jesus-Spirit, substantial and radiant: substantial in his own person; radiant thence into all the Elohim of his universe, in whom the radiant matter, by the fiat of the Divine Will, became fixed, organic, corporeal, and consubstantial with the Deity himself. Thus, He is Eloah in chief; and "without me," he saith, "of Elohim there is none else," and "without me there are no Elohim," and therefore it is we find the phrase in Isaiah 46:18, "HE the Elohim" - He, the only Deity, by his Spirit, a multitude of mighty ones.

Eureka - Deity before manifestation in flesh.

Waves and particles.‭ 

A ‬claim has been‭ made ‬in‭ ‬the‭ ‬scientific world that gravity wavers have been detected from‭ ‬stars‭ ‬(black holes‭) ‬that are said to have‭ c‬ollided I billion years ago (Times 12/2).‭

The detectors were laser beam instruments placed‭ 2000‬ miles apart in the USA,‭ which detected these minute oscillatio‬ns,‭ ‬and interpreted them as gravity waves‭ ‬proving‭ ‬Einstein's Relativity‭ Theory, that gravity is caused by ‬space-time bending around celestial bodies‭ ‬(stars,‭ ‬planets‭)‬.‭

An‭ ‬alternative‭ ‬theory of gravity which is being attempted to be proved by the Hadron Collider ‭ ‬is that gravity is caused‭ by particles of energy called gravitons. If so, this would prove Newton's theory of ‬gravity,‭ ‬that‭ ‬gravity is emmitted by all matter, ie. gravity is a property of matter, an attractive‭ force that holds everything in place in the universe, through ‬mutual attraction,‭ ‬and is little different‭ ‬than‭ ‬photons which are the particles/waves of light‭ transmitted ‬through the ether or space from stars,‭ the difference being ‬that gravitons are‭ massless.

Obvi‬ously if two stars collide all‭ ‬kinds of particles‭ ‬and waves will be emitted over long distances through the cosmos.‭ ‬All‭ ‬are simply forms‭ ‬of‭ ‬energy or Spirit which emanates from Yahweh, the great focal centre of the Cosmos and‭ ‬source of all energy.‭ ‬All these‭ particles and waves (photons, gravitons, bosuns,, neutrinos, antimatter etc. are simply diverse manifestations of spirit which is everywhere in the cosmos, all pervading and proves the scripture. 

The wave particle duality of matter has long been known and is in fact a profound mystery b‬oth at the quantum physics level and the astrological level, showing indeed that it is the spirit‭ power ‬of Deity which cannot be readily understood by mortal man. In fact there are laws of physics operating in the Cosmos that man knows‭ nothing about, although he is frantically trying to find out and exploit for his own corrupt and vain purposes, as he did with atom power (e=mc2).

‭The Apocalyptic Messenger,

Bro Richard Lister, March 2016

'The darkness and the light are both alike to thee'...

The glorified saints - 'And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever'. (Rev 22:5)

The darkness and the light are the same to them; for they are no longer flesh and blood, or earthy bodies, but Spirit, because "born from above". Hence, there can be no night to them; for they will be the cloud and smoke by day, and the shining of a flaming fire by night, created by the Spirit upon every dwelling place of Mount Zion, and upon her assemblies (Isa. 4:5).

They are a new race of kings of the earth. Before their manifestation as the Sons of the Deity, the nations never beheld such kings. They will be "kings by the grace of God," and ruling "by Divine right," and asking no favours of mankind.

They are "the kings from the risings" of the Sun of Righteousness, to prepare whose way the great Euphratean Power, once the terror of Babylon's kings and nations, has been drying up (ch. 16:12). When they shall appear upon the theatre of humanity, the reigning kings of Europe will make war upon them; because they proclaim themselves to be the sole and rightful sovereigns of the earth saying to their Great Captain,

"Thou wast slain, and hast redeemed us for the Deity by thy blood out of every kindred, and tongue, and people, and nation; and hast made us for our Deity kings and priests; and we shall reign upon the earth" (ch. 5:9,10).

Such a song as this sung in the ears of the reigning monarchs of the world will madden them to fury; and they will lead out all their hosts to battle against them in the vain hope of their destruction. But the kings by Divine right will prevail over, and exterminate them (ch. 17:14; 19:19-21); for "all kings shall fall down before him; all nations shall serve him" (Psa. 72:11).

Eureka - The Kings of the Earth

13 For thou hast possessed my reins: thou hast covered me in my mother's womb.

14 I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well.

14 I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well.

Man was made for God

...he cannot rise to the full gladness and effectiveness of his being in a state of insulation from Him.

What the constitution of man has to do with this, may be seen if we look at man as we know him. He is a bundle of powers, faculties, and capacities, among which there are such as are low, and such as are high. All his powers fulfil a good purpose in their right connections and subordinations; but some of them are manifestly fitted and intended to have the controlling place, while others put in this place are odious and destructive.

Now, the very configuration of his brain tells us which were intended to be in the ascendant. The powers that distinguish man from the brute creation are all in the upper region. It is these that impart to him his characteristic beauty, not only in mental manifestations, but actually in physical contour. You cannot have true human beauty without amplitude in the upper region of the brain.

Now, the powers that lie in this upper part of the head are all those that have to do with objects considered and disparaged as –sentimental" by the civilization now prevalent on the earth.

In the very centre, looking straight away up to heaven, lies –veneration," and the capacity to worship and adore, and having its most natural action in the recognition of God.

By each side of it lie the organs of hope and faith, which unitedly give the capacity to realise the action of unseen power, and to base anticipation thereon, and in front of it, the faculty that gives the impulse of benevolence.

Just behind it is the staying power of firmness, flanked by conscientiousness which gives sensitiveness with regard to right and wrong. The whole group is of angelic tendency when allied with enlightened intellect in the front of the brain. Of themselves, they have no definite or effective action. They require development like every other faculty or capacity in the human mind, and this development can only be attained by the education appropriate to their action.

A man may have the faculty of music or arithmetic, or language, but if uneducated, it will lie dormant, or spend itself in abortive action. And the education suited to one will not act upon another. A purely musical education will not develop linguistic or mathematical ability. The upper brain must have the education which by its nature it requires and demands, and no education short of the knowledge of God is suited to those requirements.

The whole group of the moral powers (and they are the dominating powers in the human organisation), require God for their action. Without action you cannot have development; and without development, man cannot rise to the standard of His being.

Now, we live in a state of society where these powers are not provided for. Modern life and modern education address themselves almost wholly to the lower range of the brain faculties - such as are located in the side, front and base. The objects pursued and the qualifications fostered have all to do with the lower relations of being - relations that are good when lower but that become evil when exalted to the leading place.

Wife, family and business are all in all with the majority; a few add reputation and artistic refinement; few include God in the practical objects of their exertion and concern. The consequence is that human nature scarcely anywhere attains the beauty of development of which it is capable. The upper brain is checked in its action and dwarfed in development by the universal manners, and consequently the vast mass of human beings on earth are but insipid specimens of a noble race, unhappy in themselves and possessing only the capacity of being a trial and a nuisance to others.

There is little intellect, less mercy, and less expansive and noble godliness anywhere. It is as the Scriptures testify. They are all gone astray, every one to his own way, which is as far as possible from the way God designed them to walk in.

Seasons 2.48.

15 My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. 

Curiously wrought - Repaired i.e. anastasis occurred in the tomb in secret. The lifeless body  became a living soul as witnessed by the empty linen clothes and napkin John 20: 1-7

Now, the Ephod, with its Foursquare of precious stones, represented to soma tou Christou, the Body of the Anointed. "By one Spirit we all into one body were immersed, whether we be Jews or Gentiles ... and all into one Spirit have been made to drink; for the body is not one member, but many" (1 Cor. xii. 13).

For the development of this body, the Deity set forth Jesus as a Propitiatory or Mercy Seat in his blood. He was of the curiously wrought texture of the ephod, in common with all those who should become his brethren. "My body," said the Spirit in David, "was not hid from thee, when I was made in the hiding-place, and curiously wrought in the lowest parts of the earth" (Psa. cxxxix. 15).

The Ephod was of the same material and workmanship as the Vail, with the addition of gold; and the vail, we know, from its being rent when the body of the Spirit was broken on the cross, and from the teaching of Paul (Heb. x. 20) -- represented the flesh, which, in Psa. xvi. 9, the Spirit styles "my flesh." The embroidering in of gold thread, in addition to the "blue, and purple, and scarlet, and fine twined linen" of the Vail, indicated purity of the flesh after trial -- "when he hath tried me, I shall come forth as gold."

While Jesus, then, was living, and afterwards in death, he was typified by the Vail, whole and afterwards rent; but when he lived again, and ascended to the Divine Nature, and became Son of Deity with power by "Spirit of holiness," he was typified by the "curiously wrought" ephod, or Jewelled Overall and Robe put on by Aaron when standing before the Deity.

As the living embroidered Ephod, he stands in the presence of the Father with the names of the twelve tribes of the "HOLY NATION" engraven on his heart. He is set forth "for all," as an ephod to be put "upon all" who would enter the Divine Presence, that they die not.

This ephod may be put on after the manner in which Jesus became the ephod -- by being born of water and Spirit. When the ephod is thus assumed, the immersed and resurrected believer is not only regarded as in it, but a part of it, and, consequently, as one of the Urim and Thummim -- one of the lights -- and, therefore, one of the elements of the twelve precious stones, or Thummim; for, as each stone in the type represented a tribe, a multitude of individuals must have been signified by a separate stone.

Eureka 7.6

16 Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.

The man Jesus, who had left behind him a character which the Father-Spirit acknowledged as His own, had been too excellent and admirable a person to be abandoned to the power of the enemy. The corpse rested, waiting to become the basis, hypostasis, of a new revelation-a new, or further, revelation of Spirit. The Father-Spirit had been manifesting himself for three years and a half, terminating at the cricifixion, in word and deed; teaching great truths, and working mighty wonders and signs which Omnipotence alone could operate; this was Spirit-revelation through Mary's Son --- "Power manifested in flesh." But a Spirit-revelation was to be given to the BODY REPARED (Heb. 10:5).

A breach had been made in it. Its "loins were filled with a loathsome disease; and there was no soundness in its flesh" (Psal. 38:7). This was its condition while prostrate and hidden in the noisome pit (Psal. 40:2) beneath the turf. But though sealed up in Joseph's cave, it was not concealed from the Father-Spirit, who had so recently forsaken it. Walls, and seals, and soldiers, could not bar out the Spirit from the Body he was about to repair for future manifestations.

Hence the Spirit in David represents the Son as saying, "My body was not concealed from thee when I was made in the secret place; I was embroidered in the under parts of the earth. Thine eyes saw my imperfect substance; and in thy book all of them were written as to the days they were fashioned, when there was not one among them (Psal. 139:15).

The Body was repaired, and in its being freed from the loathsomeness of death, it was created a Spiritual Body with all the embroidery of spirit. "It was sown in corruption," though "not permitted to see corruption"; it was raised in incorruptibility: it was sown in dishonour, it was raised in glory; it was sown in weakness, it was raised in power; it was sown a soul-body, it was raised a spirit-body, incorruptible, glorious, and powerful: the last Adam was made into spirit; he was freed from all those qualities of body which make our human nature inferior to the nature of angels; and acquired new ones, by which the nature he now rejoices in is so intimately combined with the Father-Spirit, that what is affirmed of the one is true also of the other, according to what is written in John 10:30, 38, "I AND THE FATHER ARE ONE; the Father is in me, and I in him," This is the true Theos, and the Aion-Life," (1 John 5:20), and therefore he is styled by Paul, "the Lord, the Spirit," imparting life (1 Cor. 15:42-45).

Eureka - The Title

17 How precious also are thy thoughts unto me, O El! how great is the sum of them!

...what are Yahweh's thoughts, and where shall we find them

We know where they are. They are with us and around us-felt and whispered and shouted in a thousand forms-in private, in public, in conversation, by pulpit, press and platform, and we know they are vain; that is, they are futile. They come to nothing in the long run of things. They are shallow, incorrect and ephemeral. How different are the thoughts of God. He tells us,

"My thoughts are not as your thoughts."

They are deep and high and true and lasting.

The thoughts of God are not accessible to us in our age except in the writings of God, which the prophetic and apostolic Scriptures undoubtedly are. They have been given "by inspiration of God" for this very purpose, that the thoughts of God may be known. The things contained in them "came not by the will of man, but by the movement of the Holy Spirit," as Peter declares in 2Peter 1:21. It was necessarily so. How else could the thoughts of God be revealed?

"The things of God knoweth no man, but the Spirit of God" (1 Cor. 2:11).

It was, therefore, needful that God should reveal them by the Spirit, and that, too,

"not in words which man's wisdom teacheth, but which the Holy Spirit teacheth" (1Cor. 2:13).

The result is a true Spirit-writing, which is "able to make us wise" in the instruction it imparts concerning God.

Seasons 2: 66

18 If I should count them, they are more in number than the sand: when I awake, I am still with thee.

19 Surely thou wilt slay the wicked, O Eloah: depart from me therefore, ye bloody men.

20 For they speak against thee wickedly, and thine enemies take thy name in vain.

21 Do not I hate them, O Yahweh, that hate thee? and am not I grieved with those that rise up against thee?

22 I hate them with perfect hatred: I count them mine enemies.

23 Search me, O El, and know my heart: try me, and know my thoughts: Try Me and Know My Thoughts

What we are putting in our minds from day to day is what we are making of ourselves, our lives, and our eternal destiny.

God requires that to the fullest of our abilities and opportunities we build minds spiritually by filling them with His Word. Each spiritual thought adds to the spiritual man; each fleshly thought adds to the fleshly man. Each thought leaves permanent physical imprint for good or ill.

Bro Growcott - Search Me O God

24 And see if there be any wicked way in me, and lead me in the way everlasting.

A great mistake -- perhaps our greatest mistake -- is not to seek the guidance of God enough. We seek it generally, and formally, and ritually, but we do not seek it specifically enough nor frequently enough. We tend to reserve God's direct guidance for "emergencies": we feel we can handle all ordinary affairs with our own unerring understanding and common sense. We wouldn't say so, but we act that way.

We know nothing, and have no sense, common or otherwise. Seeking God's guidance must be a continuous, conscious, moment-to-moment operation, in all things, great and small. It must, as much as possible, by constant effort and remembrance, become second nature. This is how those of old who succeeded, did succeed, and how those who failed, failed. Of ourselves, we are ignorant and foolish, and no amount of worldly education or knowledge can change this basic fact, although it can mask and obscure it, and deceive us concerning it.

Only in the sought-for guidance of God moment to moment is there any possibility of "directing the steps aright." It's a fatal error to leave God's guidance to the "big" things. It is the constant "little" things that are shaping our character and our destiny. God is not a compass to be glanced at occasionally and briefly, to see that we are moving generally in the right direction. He is the balance-pole on the tightrope of life: essential for safety every moment.

Bro Growcott - Search Me O God