Night of Weeping

and

Morning of Joy

by

Horatius Bonar

Biographical Foreword by

Michael A. G. Haykin

REFORMATION HERITAGE BOOKS

Grand Rapids, Michigan

2008

© 2008 Reformation Heritage Books

Published by

Reformation Heritage Books

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Grand Rapids, MI 49525

616-977-0889 / Fax 616-285-3246

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website: www.heritagebooks.org

Appreciation to Darrin R. Brooker for providing the electronic text.

Visit www.horatiusbonar.com.

ISBN 978-1-60178-404-9 (epub)

Library of Congress Cataloging-in-Publication Data

Bonar, Horatius, 1808-1889.

Night of weeping ; and, morning of joy / by Horatius Bonar ;

biographical foreword by Michael A. G. Haykin.

p. cm.

Contains Horatius Bonar’s two classic companion volumes: The night of

weeping and The morning of joy.

ISBN 978-1-60178-032-4 (pbk. : alk. paper)

1. Christian life. 2. Suffering—Religious aspects—Christianity. 3.

Joy—Religious aspects—Christianity. I. Bonar, Horatius, 1808-1889.

Morning of joy. II. Title. III. Title: Morning of joy.

BV4501.3.B657 2008

248.8’6—dc22

2007048814

For additional Reformed literature, request a free book list from Reformation Heritage Books at the above address.

Table of Contents

Biographical Foreword

The Night of Weeping

Preface

1. The Family

2. The Family Life

3. The Family Badge

4. The Family Discipline

5. The Family Rods

6. The Types

7. The Proving

8. The Rebuking

9. The Purifying

10. The Arousing

11. The Solemnizing

12. The Warning

13. The Recollections

14. The Consolation

15. The Eternal Results

The Morning of Joy

Preface

1. The Anticipations

2. The Night-Watch

3. The Earnests of the Morning

4. The Use of These Earnests

5. The Morning-Star

6. The Morning

7. The Victory over Death

8. The Reunion

9. The Presence of the Lord

10. The Kingdom

11. The Grace

12. The Glory

BIOGRAPHICAL FOREWORD

Horatius Bonar (1808–1889)

Horatius Bonar was born in Edinburgh on December 19, 1808. His father, James Bonar (1757–1831), was an elder in Lady Glenorchy’s Chapel, a bulwark of Edinburgh Evangelicalism that had been founded in 1774 with money donated by Lady Glenorchy (1741–1786), a wealthy patroness of Evangelical causes. However, James Bonar died when Horatius was but thirteen. Thus the greatest influence on him during his early years were his godly mother, Marjory Maitland Bonar (d. 1854), and his eldest brother, James (1801–1867), who, like his father, was an elder at Lady Glenorchy’s Chapel and was deeply involved in numerous Evangelical and philanthropic enterprises. There are no known details of Horatius’ conversion.

Three influences

Horatius was educated at Edinburgh High School and Edinburgh University before entering the Divinity Hall, where the Professor of Divinity was Thomas Chalmers (1780–1847), whom the Scottish literary figure Thomas Carlyle (1795–1881) once called the Chief Scottish man of his time. Chalmers had an enormous influence upon the young Bonar; Horatius considered Chalmers the greatest Christian he ever knew.

Another important influence were some lectures on the Book of Revelation that were given in Edinburgh over the years 1828 to 1830 by Edward Irving (1792–1834). At the time, Irving was one of the most popular Presbyterian preachers. In 1833, though, he would be removed from the ministry of the Church of Scotland for espousing erroneous views regarding the humanity of Christ. Horatius Bonar would have agreed with his friend Robert Murray McCheyne (1813–1843) when the latter described Irving as a holy man in spite of all his delusions and errors. The long-lasting influence of Irving’s premillennial convictions on Horatius can be seen, for instance, in The Quarterly Journal of Prophecy, a publication that he edited from 1849 to 1873 that was designed to promote premillennial eschatology.

A third important influence upon Horatius Bonar’s spiritual growth during his days at the Divinity Hall came from a circle of friends that included three of his brothers, Robert Murray McCheyne, Alexander Neil Somerville (1813–1889), John Milne (1807–1868), and a number of other young men. As the biblical proverb puts it, these men shaped each other as iron sharpens iron (Prov. 27:17).

Leith and Kelso (1833–1866)

After being licensed to preach in 1833, Bonar’s first ministerial appointment was at Leith, the port of Edinburgh, where he worked as an assistant minister to James Lewis in the parish of St. John’s.

Word of Bonar’s effective ministry at Leith spread to a newly established congregation in Kelso, the North Parish Church, which sent a deputation to hear Bonar preach and sound him out regarding a call to their church. Unanimously called to this work on November 30, 1837, Bonar would labor in the Scottish Borders for twenty-nine years.

It was at Kelso that Bonar’s gifts as an evangelist blossomed. The keynote that he sounded right from the start of his Kelso ministry was Ye must be born again (John 3:7). Bonar was rightly convinced that without this emphasis from the pulpit on the vital need for personal regeneration, all religion is hollow and superficial.

One of Bonar’s successors at Kelso was W. Robertson Nicoll (1851–1923), who was minister there from 1877 to 1885 and later became a well-known author and journalist. Nicoll noted that Bonar’s ministry at Kelso was one of quenchless zeal and unrelenting labor. He set himself to evangelize the Borderland. His name was fragrant in every little village, and at most of the farms. He conducted many meetings in farm kitchens and village schoolrooms, and often preached in the open air.

A writing ministry

Bonar was also convinced of the importance of Christian literature as a vital means of evangelism and Christian nurturing. To that end, he began writing while at Kelso a series of tracts and small booklets that could be printed cheaply and widely distributed. Other authors, including his brother, Andrew (1810–1892), were also involved and the series became known as The Kelso Tracts. These tracts opened the way for larger literary endeavors.

One of his first books was The Night of Weeping; or, Words for the Suffering Family of God (1845). Bonar was well qualified to write The Night of Weeping since he and his wife, Jane, had a number of children who did not survive infancy—a fact he alludes to in the pages that follow. The Morning of Joy, intended as a sequel to The Night of Weeping, was written in the course of 1849 and appeared in print the following year. It, too, was rooted in part in Bonar’s experience, for he was in the habit of meditating on the future joys of the church and what would then be her resurrection-nearness [to] and resurrection-fellowship with her Lord.

Chalmers Memorial Church, Edinburgh (1866–1889)

Horatius Bonar’s final sphere of ministry was in Edinburgh. He received several calls to other spheres of ministry during his time at Kelso but never seriously considered leaving until called in June 1866, to become the first minister at the newly established Chalmers’ Memorial Church (now St. Catherine’s Argyle Church).

He would be there until his death. The congregation grew significantly under his Spirit-filled preaching, increasing from 61 in October 1866 to 805 in July 1888. He preached up until a year or so before his death in Edinburgh on July 31, 1889.

Bonar’s significance

Bonar also wrote a large number of hymns that have rightly led to his being regarded as the finest Scottish hymn-writer of the nineteenth century. His hymns and other literary works, moreover, reveal the rich vitality of nineteenth-century, Scottish Presbyterian piety. As such, they are a marvelous resource for contemporary Evangelicals seeking to know something of their spiritual heritage.

May the two books reprinted in the pages that follow give the reader a taste for other volumes by Bonar and minister to the reader’s heart and soul.

Michael A. G. Haykin

Dundas, Ontario

November 27, 2007

The Night of Weeping

Or

Words for the Suffering

Family of God

Weeping may endure for a night.

—Psalm 30:5

Preface

It is no easy matter to write a book for the family of God. Yet it is for them that these thoughts on chastisement are written. They may be found not unsuitable for the younger brethren of the Man of sorrows. For the way is rough, and the desert blast is keen. Who of them can say aught regarding their prospects here, save that tribulation awaiteth them in every place as they pass along? This they must know and prepare for, grasping more firmly at every step the gracious hand that is leading them on to the kingdom, and looking up for guidance to the loving eye that rests over them with fondest vigilance, ever bright and ever tender, whether in shadow or in sunshine, whether amid the crowds of busy life, or in the solitude of the lonely way.

It is, then, to the members of this family that this little volume is offered. They may find in it something which may not merely interest them, but may also meet their case; something, too, in which, perhaps, they may recognize, not the voice of a stranger, but of a brother: a companion in tribulation and in the kingdom and patience of Jesus Christ (Rev. 1:9). For the tones of the suffering brotherhood on earth have something in them too peculiar not to be instinctively recognized. It is said of Arabian airs that they are all plaintive. They all touch some melancholy chord, as if the wail of the desert echo were the keynote of each melody.

It is in some measure thus with the children of the kingdom, while sojourning in this wilderness of earth. Their voice is ever soft, gentle, and low. Sorrow has smoothed away its harshness, and breathed gentler feeling into its tones. True, it is the voice of gladness, for it is the voice of the forgiven; but still it is sorrowing gladness, calm and serious joy. Their peculiar lot as followers of a hated Lord and their peculiar circumstances, as standing in the midst of a doomed and dying world, have wrought into their spirit a deep though serene solemnity of expression, alike in look and voice. Hence, there is the instinctive recognition among the brotherhood, not only of the family look, but of the family tones. It is of family matters that we speak, and in these each member has a common interest. The household of faith has many concerns, and not the least of these are its sorrows. These are the lot of all; and there is no member of the household but has his share in these, either in personal suffering or in helping to bear the burden of others.

What is now written may be found suitable to all, whether actually under chastisement or not. It is, however, presented specially to those who are in heaviness through manifold temptations, suffering the rebuke of the Lord, passing through fire and through water, with affliction laid upon their loins (Ps. 66:11, 12). The bruised reed must not be broken, the smoking flax must not be quenched. The hands which hang down must be lifted up, and the feeble knees confirmed; that which is lame must not be turned out of the way, but rather healed.

Our desire is to minister to the saints in the consolation and admonition of the Lord. We would seek to bear their burdens, to bind up their wounds, and to dry up at least some out of their many tears. To comfort those who mourn is not only to act in obedience to the command, Bear ye one another’s burdens, and so fulfill the law of Christ; it is to walk by the side of Jesus in His visits of mercy to His suffering saints on earth; nay, it is to be fellow-workers with the Holy Ghost as the church’s Comforter in all her tribulations and distresses.

Of these things the world knows little. Its sympathies are not with the saints, either in their sorrow or their joy. Family concerns, and especially family griefs, are not for strangers to meddle with. They are things too high for them. And how shall they understand them so long as they remain without? They must first come in and take their place among the children beneath the paternal roof. And what should stay them? The gate stands open day and night. They would be welcomed in with the kindliest greetings of love.

But though standing afar off from the saints and unable to mingle its sympathies with theirs, the world still has sorrows of its own, deep and many. To grieve, and yet have no comforter; to be wounded, and yet have no healer; to be weary, and yet know no resting-place—this is the world’s hard lot.

Yet it is a self-chosen one. God did not choose it for them. They chose it for themselves. God invites, nay, pleads earnestly with them to quit it, yet they will not. Wretched as it is, they prefer it to the friendship of Him with whom their heart is at enmity, and whose presence is to them all gloom and terror. Yet He continues to entreat them. He does not let them alone. The many sorrows which compass them about are His many messages of grace, His unwearied knockings at their fast closed door. He writes vanity upon the creature, weariness and vexation upon earth’s best delights that men may not place their confidence in these. Most mercifully does He hedge them about with disappointment of every form that they may lift their eyes above this earth and beyond these heavens to the enduring blessedness that is at His right hand forever. With what kindness, though with seeming severity, does He mar their best friendships that He may attract them to the communion of His own far better and everlasting companionship? With what compassion does He break in upon their misguided attachments that He may draw them away from earth and bind them to Himself by the more blessed ties of His own far sweeter love? With what tenderness does He tear asunder the bonds of brotherhood and kindred that He may unite them to Himself in far dearer and eternal relationship?

With what mercy does He overthrow their prospects of worldly wealth and bring down their hopes of earthly power and greatness that He may give them the heavenly treasure and make them a royal priesthood to Himself in the glorious kingdom of His Son. With what love does He ruin their reputation among men, breaking in pieces their good name which was their idol that He may show them the vanity of human praise, leading them to desire the honor that cometh from God and to know that in His favor is life and that the light of His countenance is the very sunshine of Heaven. Oh, that a weary, brokenhearted world would learn these lessons of grace! Oh, that they would taste and see that God is good! Let them but come home to Him. He will not mock them with shadows, nor feed them with husks. He will satisfy their craving souls; He will turn their midnight into noon; He will give them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness that they may be called trees of righteousness, the planting of the Lord.

Let the world, however, regard God’s dealings with them as they may: let not the children despise the chastening of the Lord, nor faint when they are rebuked of Him. They at least should know the meaning of His actions toward them, for they know HIM. The world may misunderstand His rebukes or put an unkind construction upon them; they cannot, for they know that God is love.

The thoughts that follow are designed to assist them in interpreting God’s ways, not merely in finding comfort under trial, but in drawing profit from it. I have at least attempted to contribute something toward this end. I have done what I could, rather than what I would. But it may be that the Head of the family will own it, and send it with His own blessing to the scattered members near and far. He knows that they need some such words in season; and that, if thickening signs deceive not, they will ere long need them more. In such a case even this little volume may be helpful. It is written in much weakness, and with many sins to mar it; amid what trials it is of little moment for a stranger to learn. It is written by one who is seeking himself to profit by trial, and trembles lest it should pass by as the wind over the rock, leaving it as hard as ever; by one who would fain in every sorrow draw near to God that he may know Him better, and who is not unwilling to confess that as yet he knows but little.

–1–

The Family

It was God’s purpose from the beginning, not merely to redeem for Himself a people out of a world of sinners, but to bring that people into a peculiar relationship to Himself. It was His purpose to draw them nearer to Himself than any other order of His creatures, and to establish a link of the closest and most peculiar kind between them and the Godhead.

To carry out this purpose was the Word made flesh. He took not on him the nature of angels; but he took on him the seed of Abraham (Heb. 2:16). Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same (Heb. 2:14).

Thus a new relationship was established, such as till then could never have been conceived of as even possible. The tie of creation, though not dissolved, was now to be lost in the closer, dearer tie of kindred. Both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren (Heb. 2:11). He calls them brethren, and they call Him brother. Being made of a woman, He has become partaker of our lowly humanity, so as to be bone of our bone, and flesh of our flesh; and we being born of God are made partakers of the divine nature, becoming members of his body, of his flesh, and of his bones. Thus the saints are the nearest kinsman of the Son of God; and if of the Son, then of the Father also, as He hath said, I and my Father are one, believest thou not that I am in the Father, and the Father in me?

It is thus that the family relationship is formed and God’s original design carried out. For thus it is written, As many as received him, to them gave he power [or the right] to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God (John 1:12, 13). And again, Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God (1 John 3:1). We are elevated to creation’s highest level. We are brought into the inner circle of the Father’s love—nearer His throne, nearer His heart than angels, for we are the Body of Christ, and members in particular—the fullness of him that filleth all in all.

Out of this new link there springs the family bond between us and the God and Father of our Lord Jesus Christ, His Father and our Father, His God and our God. And it is especially in this name of family that God delights. He has many names for His redeemed. They are His chosen ones, His people, His flock, His heritage. But it is as His family that He speaks of them oftenest, and it is as such that He bends over them so fondly, as over His first-born—the children of His heart and the desire of His eyes.

But it is needful that we inquire further concerning this family and learn from God’s own account of them who and what they are. By nature they are children of wrath, even as others. And thus far there is no original difference between them and the world. But they are the eternally chosen of the Father, chosen in him [Christ] before the foundation of the world (Eph. 1:4). This is their true ancestry, and this is their chiefest glory. They are predestinated…unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will (Eph. 1:5). They are quickened together with Christ, from being dead in trespasses and sins, and raised up by the exceeding greatness of God’s power, the same mighty power by which He wrought in Christ when He raised him from the dead (Eph. 1:19, 20). They are saved by grace through faith, and that not of themselves, it is the gift of God" (Eph. 2:8). They are reconciled to God by the death of His Son (Rom. 5:10). They are delivered from a present evil world according to the will of God their Father (Gal. 1:4). They are washed in the blood of Jesus and justified by faith in His name. They are redeemed from their vain conversation, not with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world, but was manifest in these last times for them (1 Peter 1:18–20). They are made heirs of God, and joint-heirs with Jesus Christ, kings and priests unto God, who are to reign with Christ forever over a redeemed and restored creation.

Such is the family. Surely they are high born. Their ancestry is from eternity. Their descent is from the King of kings. They are of the blood royal of heaven. And though their present condition be a lowly one, their prospects are the brightest that hope ever painted, brighter than what eye hath seen or ear hath heard. It doth not yet appear what they