“The Pivots of History are Microscopic”

Posted on October 7, 2013 by bjdavisson33

“On how small an incident the greatest results may hinge! The pivots of history are microscopic. Hence, it is most important for us to learn that the smallest trifles are as much arranged by the God of providence as the most startling events.

He who counts the stars has also numbered the hairs of our heads. Our lives and deaths are predestinated, but so also are our downsitting and our uprising. Had we but sufficiently powerful perceptive faculties, we should see God’s hand as clearly in each stone of our pathway as in the revolutions of the earth.

In watching our own lives, we may plainly see that, on many occasions, the merest grain has turned the scale. Whereas there seemed to be but a hair’s-breadth between one course of action and another, yet that hair’s-breadth has sufficed to direct the current of our life.

‘He,’ says Flavel, ‘who will observe providences shall never be long without a providence to observe.’

Providence may be seen as the finger of God, not merely in those events which shake nations, and are duly emblazoned on the page of history, but in little incidents of common life, ay, in the motion of a grain of dust, the trembling of a dew-drop, the flight of a swallow, or the leaping of a fish.”

–Charles H. Spurgeon, The Metropolitan Tabernacle Pulpit Sermons, Vol. LIV(London: Passmore & Alabaster, 1908), 25-26.

Posted in Charles Spurgeon, Church History | Tagged , , | Leave a comment

“If We Love a Person”

Posted on July 31, 2013 by bjdavisson33

“If we love a person, we like to think about him. We do not need to be reminded of him. We do not forget his name, or his appearance, or his character, or his opinions, or JC Rylehis tastes, or his position, or his occupation. He comes up before our mind’s eye many a time in the day. Though perhaps far distant, he is often present in our thoughts. Well, it is just so between the true Christian and Christ! Christ “dwells in his heart,” and is thought of more or less every day. (Ephes. 3:17.) The true Christian does not need to be reminded that he has a crucified Master. He often thinks of Him. He never forgets that He has a day, a cause, and a people, and that of His people he is one. Affection is the real secret of a good memory in religion. No worldly man can think much about Christ, unless Christ is pressed upon his notice, because he has no affection for Him. The true Christian has thoughts about Christ every day that he lives, for this one simple reason, that he loves Him.

If we love a person, we like to hear about him. We find a pleasure in listening to those who speak of him. We feel an interest in any report which others make of him. We are all attention when others talk about him, and describe his ways, his sayings, his doings, and his plans. Some may hear him mentioned with utter indifference, but our own hearts bound within us at the very sound of his name. Well, it is just so between the true Christian and Christ! The true Christian delights to hear something about his Master. He likes those sermons best which are full of Christ. He enjoys that society most in which people talk of the things which are Christ’s. I have read of an old Welsh believer, who used to walk several miles every Sunday to hear an English clergyman preach, though she did not understand a word of English. She was asked why she did so. She replied, that this clergyman named the name of Christ so often in his sermons, that it did her good. She loved even the name of her Saviour.

If we love a person, we like to read about him. What intense pleasure a letter from an absent husband gives to a wife, or a letter from an absent son to his mother. Others may see little worth notice in the letter. They can scarcely take the trouble to read it through. But those who love the writer see something in the letter which no one else can. They carry it about with them as a treasure. They read it over and over again. Well, it is just so between the true Christian and Christ! The true Christian delights to read the Scriptures, because they tell him about his beloved Saviour. It is no wearisome task with him to read them. He rarely needs reminding to take his Bible with him when he goes a journey. He cannot be happy without it. And why is all this? It is because the Scriptures testify of Him whom his soul loves, even Christ.

If we love a person, we like to please him. We are glad to consult his tastes and opinions, to act upon his advice, and do the things which he approves. We even deny ourselves to meet his wishes, abstain from things which we know he dislikes, and learn things to which we are not naturally inclined, because we think it will give him pleasure. Well, it is just so between the true Christian and Christ! The true Christian studies to please Him, by being holy both in body and spirit. Show him anything in his daily practice that Christ hates, and he will give it up. Show him anything that Christ delights in, and he will follow after it. He does not murmur at Christ’s requirements, as being too strict and severe, as the children of the world do. To him Christ’s commandments are not grievous, and Christ’s burden is light. And why is all this? Simply because he loves Him.

If we love a person, we like his friends. We are favourably inclined to them, even before we know them. We are drawn to them by the common tie of common love to one and the same person. When we meet them we do not feel that we are altogether strangers. There is a bond of union between us. They love the person that we love, and that alone is an introduction. Well, it is just so between the true Christian and Christ! The true Christian regards all Christ’s friends as his friends, members of the same body, children of the same family, soldiers in the same army, travellers to the same home. When he meets them, he feels as if he had long known them. He is more at home with them in a few minutes, than he is with many worldly people after an acquaintance of several years. And what is the secret of all this? It is simply affection to the same Saviour, and love to the same Lord.

If we love a person, we are jealous about his name and honour. We do not like to hear him spoken against, without speaking up for him and defending him. We feel bound to maintain his interests, and his reputation. We regard the person who treats him ill with almost as much disfavour as if he had ill-treated us. Well, it is just so between the true Christian and Christ! The true Christian regards with a godly jealousy all efforts to disparage his Master’s word, or name, or Church, or day. He will confess Him before princes, if need be, and be sensitive of the least dishonour put upon Him. He will not hold his peace, and suffer his Master’s cause to be put to shame, without testifying against it. And why is all this? Simply because he loves Him.

If we love a person, we like to talk to him. We tell him all our thoughts, and pour out all our heart to him. We find no difficulty in discovering subjects of conversation. However silent and reserved we may be to others. we find it easy to talk to a much-loved friend. However often we may meet, we are never at a loss for matter to talk about. We have always much to say, much to ask about, much to describe, much to communicate. Well, it is just so between the true Christian and Christ! The true Christian finds no difficulty in speaking to his Saviour. Every day he has something to tell Him, and he is not happy unless he tells it. He speaks to Him in prayer every morning and night. He tells Him his wants and desires, his feelings and his fears. He asks counsel of Him in difficulty. He asks comfort of Him in trouble. He cannot help it He must converse with his Saviour continually, or he would faint by the way. And why is this? Simply because he loves Him.

Finally, if we love a person, we like to be always with him.Thinking, and hearing, and reading, and occasionally talking are all well in their way. But when we really love people we want something more. We long to be always in their company. We wish to be continually in their society, and to hold communion with them without interruption or farewell. Well, it is just so between the true Christian and Christ! The heart of a true Christian longs for that blessed day when he will see his Master fare to face, and go out no more. He longs to have done with sinning, and repenting, and believing, and to begin that endless life when he shall see as he has been seen, and sin no more. He has found it sweet to live by faith, and he feels it will be sweeter still to live by sight. He has found it pleasant to hear of Christ, and talk of Christ, and read of Christ. How much more pleasant will it be to see Christ with his own eyes, and never to leave him any more! “Better,” he feels, “is the sight of the eyes than the wandering of the desire.” (Eccles. 6:9.) And why is all this? Simply because he loves Him.”

J.C. Ryle, Holiness: Its Nature, Hindrances, Difficulties and Roots

Posted in Church History, J.C. Ryle | Tagged , , | Leave a comment

John Calvin’s Abrupt Call

Posted on July 11, 2013 by bjdavisson33

Calvinism is a bad word in today’s world, even in some Christian circles.  John Calvin is reduced in the minds of most to a man who espoused the difficult doctrine of election, leading  to a sort of hopelessness and anti-evangelistic energy towards those who are lost.  He is seen as a stuffy theologian, more concerned with the minutiae of doctrine than the “real world.”  This should not be so.  john-calvinHe was one of a handful of men (Luther, Zwingli, etc.) who had an overpowering influence over the course of the church during the Reformation period of the church, the effects of which remain with us.  His theology is not the subject here, nor his conversion, but his abrupt change of course brought about by an over-eager servant of Christ.

John Calvin (1509-1564) lived his early life in France during the tumultuous years of the Reformation.  He was only 8 years old when Martin Luther nailed his 95 Theses to the door.  Calvin barely noticed, and wouldn’t for some time.  He had a powerful mind and intended to spend his days contributing to the new humanism sweeping Europe as an academic, lawyer, or scholar. At some point in 1529-1530, the Lord awakened him and Calvin was set on fire with a desire to increase his knowledge and love for God.  “The reverential love of God to which we are drawn by a knowledge of His blessings” was how God redirected Calvin from humanism to the Cross.

It only took a few years for John Calvin to make an impact.  His rigorous academic training did not go to waste.  He published his first edition of the Institutes of the Christian Religion in 1536, which was a clear and comprehensive description of Protestant theology.  The book remains a standard to this day, and catapulted him to fame immediately in his day.  The Institutes, along with Calvin’s public teachings, would make him an outlaw in France, forcing him to seek refuge in Strasbourg, Switzerland.  Fortunately for the world, and for John Calvin, a detour forced him to stay the night in Geneva instead.  His intention was to stay just one night, but God had orchestrated a “chance” meeting that made his stay much longer.

In Geneva, Calvin was confronted by his extreme opposite in terms of personality: William Farel, who was an outspoken, bold and overpowering evangelist.  William-FarelIn Calvin’s words, he was a man “who burned with an extraordinary zeal to advance the gospel.”  He wanted Calvin to help him reform the church in Geneva.  Calvin initially refused, and Farel proceeded to call down judgment from God upon him: “You are following only your own wishes, and I tell you, in the Name of God Almighty, that if you do not help us in this work of the Lord, the Lord will punish you for seeking your own interests rather than His.”   He was moved by Farel’s persuasiveness and earnestness (and possibly a little fearful).  God used Farel to jolt him from his intended path, and Calvin agreed to stay in Geneva.

For the rest of John Calvin’s life, he would serve the church in Geneva, with the exception of three years of banishment (his reforms were sometimes a little too fast and a little too far for his people).  He would apply his mind as a scholar to the interpretation and teaching of Scripture to a continent of people who desperately needed it.  Calvin struggled with his call to be a teacher and a pastor, which he believed was a struggle with his sinful flesh.  His sense of duty to serve the Lord was placed above his fleshly desire “to study in privacy in some obscure place” as he put it.

We must be mindful that our feelings should not determine our path.  Sometimes the Lord calls us to acts of service that are not in line with our personality.  With Calvin, it took a wild-eyed evangelist rebuking and cursing his selfish propensities to get his attention.  He was shy and timid by nature, but Farel knew God could use him mightily.  John Calvin let go of his personal aspirations and surrendered his life to the service of Christ in a way he never expected or desired.  We should be ready to do the same.

Posted in Church History, John Calvin | Tagged , , | 1 Comment

J.C. Ryle says “Don’t Be a Jelly-Fish!”

Posted on June 22, 2013 by bjdavisson33

JC RyleTrue belief must have a strong theological foundation in order to withstand the temptation to compromise what you cannot compromise…what you must not compromise.  What are things we can’t compromise?  The Trinitarian God, the life, death and resurrection of Jesus Christ, the authority of Scripture, that we are justified by grace, through faith, because of the complete work of Christ alone are just a few.  There are many biblical examples of not compromising.  Some are about not compromising in the face of physical danger, but many deal with facing theological danger, as with the Galatians. In Galatians Paul was waging a theological battle and refusing to compromise with the Judaizers, who were seeking to change the gospel into something it was not; a works-based system that required people to follow the Mosaic Law again to become Christians.

“But it was because of the false brethren secretly brought in, who had sneaked in to spy out our liberty which we have in Christ Jesus, in order to bring us into bondage.”  Galatians 2:4

The Judaizers were seeking to add some laws to the process.  Some might say, “What’s the big deal?”  If some people wanted to add some rules to becoming a Christian, isn’t that their right?  They still say they are Christians, so who am I to judge?  Here is what Paul says in Chapter 1:

“I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; which is really not another [Gospel]….But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, let him be accursed!”  Galatians 1:6-8

I think that might be fairly clear don’t you?  If you preach a different gospel, you don’t have a gospel at all, let alone the gospel.  So what do we do?  What do we do when false gospels are presented?

But we did not yield in subjection to them for even an hour, so that the truth of the Gospel would remain with you.”  Galatians 2:4-5

We don’t compromise the essentials, and the Gospel is definitely an essential.  The world asks us to compromise at almost every turn.  Some will be blatant, obvious, and even aggressive forms of compromise, like asking you to smash evolution and Christianity together, or to become an atheist (or at least an agnostic).  Some are obvious but not “as bad” according to most: that lying doesn’t hurt anyone (or most lies don’t anyway); that the content of movies, TV, internet, music is not that big of a deal, and if a person is an adult they can handle it; that our language doesn’t need to be that different from the world’s.  Language like OM__, swearing, off-color jokes are small compared to the really bad things other people do.

Possibly the most dangerous temptation, or at least the most difficult to deal with in our day-to-day lives, are the forms of theological compromise put forward by people who say they are Christians.  Here are just a few examples:

    • “It can’t be all grace, there must be some works involved in getting to heaven.  I need to be a good person.  I need to clean myself up before God accepts me.”
    • “Jesus was just a good moral teacher, and it isn’t that important if He was really God or not.  I just follow His moral teachings.”
    • “Hell isn’t reasonable, and a loving God would only send REALLY bad people there like Hitler, Stalin or Osama bin Laden.”
    • “The Bible is a good book, but it was written by men.  You can’t really trust that everything in there is true.  I pick the verses that I like.”

This list could go on forever, but you see the difficulty here.  When a person says they are a Christian, and then they speak these words, the temptation is to not correct them.  This temptation is heightened even more when the person is really, really, nice.  But what if he claims to be a Christian, and yet he doesn’t believe that Jesus is really God?  What if he claims to be a Christian, but he believes anyone could get to heaven as long as they are a good person?  If this man was a jerk, it is eaier to tell him he is wrong, but he’s not – he’s an incredibly nice guy, and that makes it even more difficult.

I promise you that in your life you will have many instances like this, if you haven’t already.  You know that a person is wrong, but they are so nice, you might begin to question yourself and doubt your convictions.  You might even begin to think that in this instance, because they are so nice, it might be okay if they don’t hold to the truth.  Resist that temptation to compromise.  Lovingly, with a good heart, and a good deal of patience, tell them the truth.  You must let them know they are wrong, because the consequences are eternal.  This is the loving thing to do.

Consider the story about the rich young ruler in Matthew 19, and you get a good picture of what needs to happen.  To our modern way of thinking Jesus was the worst evangelist ever in this interaction, but in reality he was doing the most loving thing for that man.  Jesus was getting at the root of the matter and telling the man what it really means to trust in the Lord.  He was telling the man the hard truth of what he had to give up in order to follow Him.  For your own sake, you can’t compromise, because that is what the Lord demands of us all.  There may be consequences for this, but that is to be expected, and that is what the Bible tells us will happen.  The very nice professing Christian to whom you speak the truth might turn on you and show his true heart.  He might lash out because darkness doesn’t like the light.  He might just walk away as the rich young ruler did.  He could laugh in your face.  We need to remember however, that the Lord could be working on his heart and turning him to Him and we may never know it.  Our job is to not compromise when presented with a tempting situation, and we must leave the convicting and converting to the Lord.

So, if faced with a compromising situation and a person does indeed succumb to temptation, what would that look like?  In the mind of J.C. Ryle, a 19th century Bishop in England, compromise looked a lot like a beached jellyfish:

The consequences of this wide-spread dislike to dogma are very serious in the present day.  Whether we like to allow it or not, it is an epidemic which is just now doing great harm, and specially among young people.  It produces what I must venture to call, if I may coin the phrase, a jelly-fish Christianity in the land: that is, a Christianity without bone, or muscle, or power.  A jelly-fish is a pretty and graceful object when it floats in the sea, contracting and expanding like a little, delicate, transparent umbrella. Yet the same jelly-fish, when cast on the shore, is a mere helpless lump, without capacity for movement, self-defense, or self-preservation.  Alas! It is a vivid type of much of the religion of this day, of which the leading principle is, “No dogma, no distinct tenets, no positive doctrine.” 

jellyfishWe have hundreds of jelly-fish clergymen, who seem not to have a single bone in their body of divinity.  They have not definite opinions; they belong to no school or party; they are so afraid of “extreme views” that they have no views at all.

We have thousands of jelly-fish sermons preached every year, sermons without an edge, or a point, or a corner, smooth as billiard balls, awakening no sinner, and edifying no saint.

We have Legions of jelly-fish young men annually turned out from our Universities, armed with a few scraps of second-hand philosophy, who think it a mark of cleverness and intellect to have no decided opinions about anything in religion, and to be utterly unable to make up their minds as to what is Christian truth.  They live apparently in a state of suspense, like Mohamet’s fabled coffin, hanging between heaven and earth.  Their only creed is to be sure and positive about nothing.

And last, and worst of all, we have myriads of jelly-fish worshippers—respectable church-going people, who have no distinct and definite views about any point in theology.  They cannot discern things that differ, any more than color-blind people can distinguish colors.  They think everybody is right and nobody wrong, everything is true and nothing is false, all sermons are good and none are bad, every clergyman is sound and no clergyman is unsound.  They are “tossed to and fro, like children, by every wind of doctrine”; often carried away by any new excitement and sensational movement; ever ready for new things, because they have no firm grasp on the old; and utterly unable to “render a reason of the hope that is in them.”  

Never was it so important for laymen to hold systematic views of truth, and for ordained ministers to “enunciate dogma” very clearly and distinctly in their teaching.”

Follow the teaching of Scripture and the example of Paul by never compromising the essentials.  Accept the criticism of J.C. Ryle and don’t be a Jelly-Fish Christian.

Posted in Church History, J.C. Ryle | Tagged , , , | 1 Comment

Spurgeon and the Down-Grade

Posted on May 22, 2013 by bjdavisson33

SpurgeonCharles Spurgeon (1834-1892) was known as the Prince of Preachers, and for good reason.  His sermons were numerous (63 volumes worth), convicting, and Gospel-centered.  He preached up to ten times a week, to an estimated ten million people over the course of his life.  And although his church in London became the largest in the world at the time, he brought a humility and a reverence to his calling, keeping his focus on Christ Jesus and the salvation of souls.  It is because of this focus, and in his adherence to the infallibility and sufficiency of the Bible, that Spurgeon waded into a very public dispute called the Down-Grade Controversy.

In the 19th century there was a general shift towards liberalism and pragmatism in theological thought in Europe.  Academics and some church leaders began to question not only certain portions of the Bible, but whether the Bible was any more than just a good moral guide for life.  The fundamental issue came down to whether the Bible was the inspired Word of God or not.  An error like this has grave implications upon the rest of one’s belief.  If people don’t believe the Bible is inspired, then they get to pick and choose what they prefer, and inevitably they choose things that are much more pleasant and man-focused.  This de-emphasis of difficult Biblical truths led many pastors and churches to soften their approach in the name of reaching out.  They tried to attract people by minimizing Scripture, the supernatural works of God, and the fallen state of man.  Their motives were most likely well intentioned, but they shifted the focus from Christ’s work to the work of man and self-improvement.

In Spurgeon’s mind, this movement away from solid Bible preaching and the placing of less importance on the depravity of man and the work of Christ, towards a results-oriented approach, was very serious.  He did not view it as an issue for debate.  At issue was the salvation of souls.  Spurgeon was arguing that when people watered down the harshness of the Gospel message, they were not giving the Gospel message at all.  The message to the world is confused even further when confessing Christians link arms with those who teach a false Gospel, all in the name of unity.  Spurgeon addresses this from the August 1887 edition of his Sword and Trowel magazine in the midst of the controversy.

“It now becomes a serious question how far those who abide by the faith once delivered to the saints should fraternize with those who have turned aside to another gospel. Christian love has its claims, and divisions are to be shunned as grievous evils; but how far are we justified in being in confederacy with those who are departing from the truth? It is a difficult question to answer so as to keep the balance of the duties. For the present it behooves believers to be cautious, lest they lend their support and countenance to the betrayers of the Lord.”

“It is one thing to overleap all boundaries of denominational restriction for the truth’s sake: this we hope all godly men will do more and more. It is quite another policy which would urge us to subordinate the maintenance of truth to denominational prosperity and unity. Numbers of easy-minded people wink at error so long as it is committed by a clever man and a good-natured brother, who has so many fine points about him. Let each believer judge for himself; but, for our part, we have put on a few fresh bolts to our door, and we have given orders to keep the chain up; for, under colour of begging the friendship of the servant, there are those about who aim at robbing the Master.”

We live in a society that is still feeling the aftershocks of this movement in the 19th century.  The general trend away from sound doctrine continued through the 20th century, leading to many of the current disturbing trends inside of Protestantism.  Not only is there false teaching to be wary of, but the temptation to give in and join with those who have only gone down the slippery slope a little way is tempting for many.  This is the case because many do not acknowledge that there is in fact a slope to begin with, that the slope is in fact slippery, and that going down it would eventually lead to continued and more grievous error.  “It’s just a small compromise” one might say, but the Bible is clear about many things that our culture now rejects outright, traditional marriage and traditional gender roles being just two examples.

In most cases in church history, small compromises lead to huge error.  Most likely, the people who made the compromise never envisioned, anticipated, or would even agree with the error that their compromise eventually lead to, but that is exactly the point that we all must remember.  Ideas and decisions have consequences, both positive and negative, that are long-term and can be very serious.  This is especially true for what we believe about our Lord and His revealed Word.  Spurgeon recognized that very well, when most around him thought that he was overreacting.  He knew where compromise would lead, and he was right.

Every generation deals with the temptation to water down a certain doctrine or soften the edges of a particularly difficult truth. We face what every Christian generation before us has faced: the voice of the evil one asking “Did God really mean what He told you?”  Believe and trust that the Word of God is true and sufficient.

Posted in Charles Spurgeon, Church History | Tagged , , | 1 Comment

Iota’s Matter!

Posted on May 1, 2013 by bjdavisson33

Athanasius of Alexandria (c. 295-373)

Athanasius 2As historical leaders of the church go, Athanasius is one of the most influential yet least known.  His contributions are not as spectacular or world-changing as say a Luther or a Calvin, but his efforts to preserve the orthodox doctrine laid down for us from Scripture was no less important than those who followed him.

Athanasius grew up just as Christianity became the accepted and majority religion of the Roman Empire after almost 300 years of brutal persecution.  With wide acceptance and no fear of persecution, however, came new problems for the church.  Not only did worldly influence creep into the church, but new challenges to accepted Biblical truth gained new strength, all in the name of compromise and unity.  The Roman Empire and the vast majority of leaders in the church wanted a compromise to the theological issue of the nature of Christ.  The most dangerous view, at least in the lifetime of Athanasius, was the heresy put forward by Arius and his followers, (called Arianism) who questioned the very deity of Christ and the doctrine of the Trinity.

The controversy dealt with many issues, but at its essence it came down to one word, and actually, one letter.  The Arians stressed the humanity of Jesus, so much so that they began to put forth the idea that Jesus was in fact not God, but a created being.  They used the word homoiousios to describe the nature of Jesus in relation to God, which meant “of similar substance.”  Athanasius used the term homoousios, which meant “of the same substance.”  The difference is one letter, and actually a very small letter in Greek called an iota.  The Anglicized version of iota is called a jot, known to us through the old phrase of paying attention to “every jot and tittle.”

Emperor Constantine wanted peace and unity in his empire, and an iota was definitely inconsequential to him.  He urged compromise at the Council of Nicaea in 325, but Athanasius won the day in affirming the Biblical nature of Christ, at least temporarily.  Arius and his followers hounded him for the rest of his life.  He was exiled 5 different times for 17 of his 45 years as a bishop because of his views, but he never wavered.

So was Athanasius fighting over minute details?  Was he spreading discord in the church equivalent to a present-day church-split over carpet color or whether to have padded pews or not?  Hardly.   Although the letter is small, the theological ramifications for including that iota when speaking of the nature of Christ are immense.  It would be equivalent to saying “Jesus is God” as opposed to “Jesus is a god.”  That is not insignificant.

We are saved from God’s wrath by God.  Only the God-man Jesus can satisfy both the human requirement of a perfect life, as well as bear the weight of God’s wrath poured out upon Him in payment for our sin.  Not only that, but we are commanded to worship the one true God, and if we conceive of Him as something He is not, we commit idolatry.  We never grasp God perfectly, but we must understand who He is based on what the Bible says, not what we think in our own minds.

We can learn from Athanasius’ example.  Although the world around him urged compromise and told him that he was causing so much trouble with such a little thing, he held firm.  Our world does the same.  Our culture and those around us beg us each day to give in, to not take this “religious stuff” so seriously.  In the name of unity they ask us to minimize and neglect the essentials of our faith.  We can compromise on non-essentials, but when it comes to the essentials of our faith, even something as small as an iota is a tiny detail worth fighting for.

Posted in Athanasius, Church History | Tagged , , , | Leave a comment