วีดีโอ

Well done Lucy 😊😊 xx

I've loved following this journey ❤️

🎉 ❤congratulations ❤🎉 you are amazing!❤🎉

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Keep going 👍

YOU ARE AWESOME!🎉❤

keep up

You are the best! ❤

Have you ever been in Australia?

Hi Lucy, knowing Elsa's work I like to watch your vids every now and then. I hear your frustration in this one, as an outsider it feels as if Lawrence is giving you the beautiful gift of self-discovery. Hard work but what a great teacher he is!

I want to listen to you talk about this. Helps me to feel better about my own ebbs and flows x

❤❤

Hi Sister, Jesus gives peace John 14: 25-27 25These things I have spoken to you while being present with you. 26But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you. 27Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid. When Christ was about to leave the world he made his will. Silver and gold Jesus had none; but he left them that which was infinitely better, his peace. I leave you, but I leave my peace with you. "The peace I give is of such a nature that the smiles of the world cannot give it, nor the frowns of the world take it away. Or, "The gifts I give to you are not such as this world gives to its children and votaries, to whom it is kind. The worlds gifts concern only the body and time; Christs gifts enrich the soul for eternity: the world gives lying vanities, and that which will cheat us; Christ gives substantial blessings, which will never fail us: the world gives and takes; Christ gives a good part that shall never be taken away. The worlds peace begins in ignorance, consists with sin, and ends in endless troubles; Christs peace begins in grace, consists with no allowed sin, and ends at length in everlasting peace. As is the difference between a killing lethargy and a reviving refreshing sleep, such is the difference between Christs peace and the worlds.

Hi Sister, The entertainment which Martha gave to Christ and his disciples at her house Luke 10; 38 - 42 38Now it happened as they went that He entered a certain village; and a certain woman named Martha welcomed Him into her house. 39And she had a sister called Mary, who also sat at Jesus’ feet and heard His word. 40But Martha was distracted with much serving, and she approached Him and said, “Lord, do You not care that my sister has left me to serve alone? Therefore tell her to help me.” 41And Jesus answered and said to her, “Martha, Martha, you are worried and troubled about many things. 42“But one thing is needed, and Mary has chosen that good part, which will not be taken away from her.” There were those who kindly received Christ into their houses when he was here upon earth. It is called Martha’s house. Though there were many that rejected him, and would not entertain him, yet there was one that would bid him welcome. Though Christ is every where spoken against, yet there is a remnant to whom he is dear, and who are dear to him. Mary sat at his feet, as scholars at the feet of their tutors when they read their lectures. Our sitting at Christ’s feet, when we hear his word, signifies a readiness to receive it, and a submission and entire resignation of ourselves to the guidance of it. We must either sit at Christ’s feet or be made his footstool; but, if we sit with him at his feet now, we shall sit with him on his throne shortly. But Martha was cumbered about much serving (v. 40), and that was the reason why she was not where Mary was-sitting at Christ’s feet, to hear his word. She was providing for the entertainment of Christ and those that came with him. She was for much serving. Her heart was upon it, to have a very sumptuous and splendid entertainment; great plenty, great variety, and great exactness, according to the fashion of the place. She was in care, concerning much attendance. It does not become the disciples of Christ to affect much serving, to affect varieties, dainties, and superfluities in eating and drinking; what need is there of much serving, when much less will serve? Care is good and duty; but cumber is sin and folly. Worldly business is then a snare to us when it hinders us from serving God and getting good to our souls. Martha, Martha; he speaks as one in earnest, and deeply concerned for her welfare. Those that are entangled in the cares of this life are not easily disentangled. To them we must call again and again. The many things she was troubled about were needless, while the one thing she neglected was needful. Martha’s care and work were good in their proper season and place; but now she had something else to do, which was unspeakably more needful, and therefore should be done first, and most minded. A portion in this life will certainly be taken away from us, at the furthest, when we shall be taken away from it; but nothing shall separate us from the love of Christ, and our part in that love. 1 PETER 1; 23 - 25 (23 For you have been born again. Your new life did not come from your earthly parents because the life they gave you will end in death. But this new life will last forever because it comes from the eternal, living word of God. 24 As the prophet says, “People are like grass that dies away; their beauty fades as quickly as the beauty of wildflowers. The grass withers, and the flowers fall away. 25 But the word of the Lord will last forever.” And that word is the Good News that was preached to you.) This new and second birth is much more desirable and excellent than the first. This the apostle teaches by preferring the incorruptible to the corruptible seed. By the one we become the children of men, by the other the sons and daughters of the Most High. The word of God being compared to seed teaches us that though it is little in appearance, yet it is wonderful in operation, though it lies hid awhile, yet it grows up and produces excellent fruit at last. Man, in his utmost flourish and glory, is still a withering, fading, dying creature. Take him singly, all flesh is grass. In his entrance into the world, in his life and in his fall, he is similar to grass. Take him in all his glory, even this is as the flower of grass; his wit, beauty, strength, vigour, wealth, honour-these are but as the flower of grass, which soon withers and dies away. The only way to render this perishing creature solid and incorruptible is for him to entertain and receive the word of God; for this remains everlasting truth, and, if received, will preserve him to everlasting life, and abide with him for ever.

Hi Sister, Jesus is The Good Samaritan Luke 10; 29 - 37 29But he, wanting to justify himself, said to Jesus, “And who is my neighbor?” 30Then Jesus answered and said: “A certain man went down from Jerusalem to Jericho, and fell among thieves, who stripped him of his clothing, wounded him, and departed, leaving him half dead. 31“Now by chance a certain priest came down that road. And when he saw him, he passed by on the other side. 32“Likewise a Levite, when he arrived at the place, came and looked, and passed by on the other side. 33“But a certain Samaritan, as he journeyed, came where he was. And when he saw him, he had compassion. 34“So he went to him and bandaged his wounds, pouring on oil and wine; and he set him on his own animal, brought him to an inn, and took care of him. 35“On the next day, when he departed, he took out two denarii, gave them to the innkeeper, and said to him, ‘Take care of him; and whatever more you spend, when I come again, I will repay you.’ 36“So which of these three do you think was neighbor to him who fell among the thieves?” 37And he said, “He who showed mercy on him.” Then Jesus said to him, “Go and do likewise.” The parable itself, which represents to us a poor Jew in distressed circumstances, succoured and relieved by a good Samaritan. The honest man was traveling peaceably upon his lawful business in the road, and it was a great road that led from Jerusalem to Jericho, v. 30. This poor man fell among thieves. Whether they were Arabians, plunderers, that lived by spoil, or some profligate wretches of his own nation, but they were very barbarous; they not only took his money, but stripped him of his clothes, and, that he might not be able to pursue them, or only to gratify a cruel disposition, they wounded him, and left him half dead, ready to die of his wounds. But he was slighted by those who should have been his friends, who were not only men of his own nation and religion, but one a priest and the other a Levite, men of a public character and station; nay, they were men of professed sanctity, whose offices obliged them to tenderness and compassion. They came this way, and saw the poor wounded man. It is probable that they heard his groans, and could not but perceive that if he were not helped he must quickly perish. The Levite not only saw him, but came and looked on him v. 32. But they passed by on the other side; when they saw his case, they got as far off him as ever they could, as if they would have had a pretence to say, Behold, we knew it not. How he was succoured and relieved by a stranger, a certain Samaritan, of that nation which of all others the Jews most despised and detested and would have no dealings with. This man had some humanity in him, v. 33. The priest had his heart hardened against one of his own people, but the Samaritan had his opened towards one of another people. When he saw him he had compassion on him, and never took into consideration what country he was of. Though he was a Jew, he was a man, and a man in misery, and the Samaritan has learned to honour all men (believer or unbeliever, Jew or non Jew, all people); he knows not how soon this poor man’s case may be his own, and therefore pities him, as he himself would desire and expect to be pitied in the like case. The compassion of this Samaritan was not an idle compassion; he did not think it enough to say, "Be healed, be helped’’ He went to the poor man, whom the priest and Levite kept at a distance from; he enquired, no doubt, how he came into this deplorable condition, and condoled with him. He did the surgeon’s part, for want of a better. He bound up his wounds, making use of his own linen, it is likely, for that purpose; and poured in oil and wine, which perhaps he had with him; wine to wash the wound, and oil to mollify it, and close it up. He did all he could to ease the pain, and prevent the peril, of his wounds, as one whose heart bled with him. He set him on his own beast, and went on foot himself, and brought him to an inn. A great mercy it is to have inns upon the road, where we may be furnished for our money with all the conveniences for food and rest. Perhaps the Samaritan, if he had not met with this hindrance, would have got that night to his journey’s end; but, in compassion to that poor man, he takes up short at an inn. Some think that the priest and Levite pretended they could not stay to help the poor man, because they were in haste to go and attend the temple-service at Jerusalem. We suppose the Samaritan went upon business; but he understood that both his own business and God’s sacrifice too must give place to such an act of mercy as this. He took care of him in the inn, got him to bed, had food for him that was proper, and due attendance, and, it may be, prayed with him. As if he had been his own child, or one he was obliged to look after, when he left him next morning, he left money with the landlord, to be laid out for his use, and passed his word for what he should spend more. All this was kind and generous, and as much as one could have expected from a friend or a brother; and yet here it is done by a stranger and foreigner. We were like this poor distressed traveller. Satan, our enemy, had robbed us, stripped us, wounded us; but then comes the blessed Jesus, that good Samaritan (and they said of him, by way of reproach, he is a Samaritan), he has compassion on us, he binds up our bleeding wounds, pours in, not oil and wine, but that which is infinitely more precious, his own blood. He takes care of us, and bids us put all the expenses of our cure upon his account. "Now tell me,’’ says Christ, "which of these three was neighbour to him that fell among thieves (v. 36), the priest, the Levite, or the Samaritan? Which of these did the neighbour’s part?’’

Hi Sister, ‘Worship the Lord your God and serve only him.’ Mathew 4: 1 - 11 “The Holy Spirit led Jesus into the desert, so that the devil could test him. 2 After Jesus had gone without eating for forty days and nights, he was very hungry. 3 Then the devil came to him and said, “If you are God’s Son, tell these stones to turn into bread.” 4 Jesus answered, “The Scriptures say: ‘No one can live only on food. People need every word that God has spoken.’ ” 5 Next, the devil took Jesus to the holy city and had him stand on the highest part of the temple. 6 The devil said, “If you are God’s Son, jump off. The Scriptures say: ‘God will give his angels orders about you. They will catch you in their arms, and you won’t hurt your feet on the stones.’ ” 7 Jesus answered, “The Scriptures also say, ‘Don’t try to test the Lord your God!’ ” 8 Finally, the devil took Jesus up on a very high mountain and showed him all the kingdoms on earth and their power. 9 The devil said to him, “I will give all this to you, if you will bow down and worship me.” 10 Jesus answered, “Go away Satan! The Scriptures say: ‘Worship the Lord your God and serve only him.’ ” 11 Then the devil left Jesus, and angels came to help him.” We have here the story of a famous duel, fought hand to hand, between Michael and the dragon, the Seed of the woman and the seed of the serpent, nay, the serpent himself; in which the seed of the woman suffers, being tempted, and so has his heel bruised; but the serpent is quite baffled in his temptations, and so has his head broken; and our Lord Jesus comes off a Conqueror, and so secures not only comfort, but conquest at last, to all his faithful followers. Temptations are fiery darts, thorns in the flesh, buffetings, siftings, wrestlings, combats, all which denote hardship and suffering; therefore Christ submitted to them, because he would humble himself, in all things to be made like unto his brethren; thus he gave his back to the smiters. The Devil is the tempter, and therefore he is Satan-an adversary; for those are our worst enemies, that entice us to sin, and are Satan’s agents, are doing his work, and carrying on his designs. He is called emphatically the tempter, because he was so to our first parents, and still is so, and all other tempters are set on work by him. The tempter came to Christ in a visible appearance, not terrible and affrighting, as afterward in his agony in the garden; no, if ever the Devil transformed himself into an angel of light, he did so now, and pretended to be a good genius, a guardian angel. If thou art the Son of God, prove it by this, command these stones (a heap of which, probably, lay now before him) be made bread, v. 3. if there you have that power, exert it now in a time of need for thyself. He does not say, Pray to your Father that he would turn them into bread; but command it to be done. Want and poverty are a great temptation to discontent and unbelief, and the use of unlawful means for our relief, under pretence that necessity has no law; and it is excused with this that hunger will break through stone walls, which yet is no excuse, for the law of God ought to be stronger to us than stone walls. Those therefore who are reduced to straits, have need to double their guard; it is better to starve to death, than live and thrive by sin. He tempted him to presume upon his Father’s power and protection. See what a restless unwearied adversary the Devil is! If he fail in one assault, he tries another. He took Christ, not by force against his will, but moved him to go, and went along with him, to Jerusalem. How comfortable is it, that Christ, who let loose this power of Satan against himself, does not in like manner let it loose against us, but restrains it, for he knows our frame! How subtle the Devil was, in the choice of the place for his temptations. Intending to solicit Christ to an ostentation of his own power, and a vain-glorious presumption upon God’s providence, he fixes him on a public place in Jerusalem, a populous city, and the joy of the whole earth; in the temple, one of the wonders of the world, continually gazed upon with admiration by some one or other. There he might make himself remarkable, and be taken notice of by every body, and prove himself the Son of God; not, as he was urged in the former temptation, in the obscurities of a wilderness, but before multitudes, upon the most eminent stage of action. There is no city on earth so holy as to exempt and secure us from the Devil and his temptations. The first Adam was tempted in the holy garden, the second in the holy city. Let us not, therefore, in any place, be off our watch. The power of Satan is a limited power; hitherto he shall come, and no further. Yet, if the Devil had cast him down, he had not gained his point; that had been his suffering only, not his sin. Whatever real mischief is done us, it is of our own doing; the Devil can but persuade, he cannot compel; he can but say, Cast thyself down; he cannot cast us down. Every man is tempted, when he is drawn away of his own lust, and not forced, but enticed. Therefore let us not hurt ourselves, and then, blessed be God, no one else can hurt us, Prov. 9:12. The worst temptation was reserved for the last. Whatever temptation we have been assaulted by, still we must prepare for worse; must be armed for all attacks, with the armour of righteousness on the right hand and on the left. What he showed him-all the kingdoms of the world. In order to do this, he took him to an exceeding high mountain; The pinnacle of the temple is not high enough; the prince of the power of the air must have him further up into his territories. Perhaps it was mount Pisgah, whence Moses, in communion with God, had all the kingdoms of Canaan shown him. Hither the blessed Jesus was carried for the advantage of a prospect; as if the devil could show him more of the world than he knew already, who made and governed it. Thence he might discover some of the kingdoms situate about Judea, though not the glory of them; but there was doubtless a juggle and a delusion of Satan’s in it; it is probable that that which he showed him, was but a landscape, an airy representation in a cloud, such as that great deceiver could easily frame and put together; setting forth, in proper and lively colours, the glories and the splendid appearances of princes; their robes and crowns, their retinue, equipage, and lifeguards; the pomp of thrones, and courts, and stately palaces, the sumptuous buildings in cities, the gardens and fields about the country-seats, with the various instances of their wealth, pleasure, and gaiety; so as might be most likely to strike the fancy, and excite the admiration and affection. What he said to him (v. 9); All these things I will give thee, if thou wilt fall down and worship me. How vain the promise was. All these things I will give thee. Satan makes an easy prey of men, when he can persuade them to think themselves abandoned of God. The fallacy of this promise lies in that, All this will I give thee. And what was all that? It was but a map, a picture, a mere phantasm, that had nothing in it real or solid, and this he would give him; a goodly prize! Yet such are Satan’s proffers. Multitudes lose the sight of that which is, by setting their eyes on that which is not. The devil’s baits are all a sham; they are shows and shadows with which he deceives them, or rather they deceive themselves. Satan pretends now to be a good angel, probably one of those that were set over kingdoms, and to have received a commission to deliver possession to him according to promise. We must take heed of receiving even that which God hath promised, out of the devil’s hand; we do so when we precipitate the performance, by catching at it in a sinful way. How vile the condition was; If thou will fall down, and worship me. All the worship which the heathen performed to their gods, was directed to the devil, who is therefore called the god of this world, 2 Co. 4:4; 1 Co. 10:20. The two former temptations had something of colour, which would admit a consideration, but this was so gross as not to bear a parley; it appears abominable at the first sight, and therefore is immediately rejected. The devil was baffled, and quitted the field; Then the devil leaveth him, forced to do so by the power that went along with that word of command, Get thee hence, Satan. He made a shameful and inglorious retreat, and came off with disgrace; and the more daring his attempts had been, the more mortifying was the foil that was given him. Then, when he had done his worst, had tempted him with all the kingdoms of the world, and the glory of them, and found that he was not influenced by that bait, that he could not prevail with that temptation with which he had overthrown so many thousands of the children of men, then he leaves him; then he gives him over as more than a man. Since this did not move him, he despairs of moving him, and begins to conclude, that he is the Son of God, and that it is in vain to tempt him any further. If we resist the devil, he will flee from us; he will yield, if we keep our ground;

Hi Sister, “He shall be like a tree” Psalm 1: 1 - 6 1 Blessed is the man Who walks not in the counsel of the ungodly, Nor stands in the path of sinners, Nor sits in the seat of the scornful; 2 But his delight is in the law of the Lord, And in His law he meditates day and night. 3 He shall be like a tree Planted by the rivers of water, That brings forth its fruit in its season, Whose leaf also shall not wither; And whatever he does shall prosper. 4 The ungodly are not so, But are like the chaff which the wind drives away. 5 Therefore the ungodly shall not stand in the judgment, Nor sinners in the congregation of the righteous. 6 For the Lord knows the way of the righteous, But the way of the ungodly shall perish. This is a psalm of instruction concerning good and evil, setting before us life and death, the blessing and the curse, that we may take the right way which leads to happiness and avoid that which will certainly end in our misery and ruin. The different character and condition of godly people and wicked people, those that serve God and those that serve him not. That division of the children of men into saints and sinners, righteous and unrighteous, the children of God and the children of the wicked one (Lucifer), as it is ancient, ever since the struggle began between sin and grace, the seed of the woman (Jesus) and the seed of the serpent, so it is lasting, and will survive all other divisions and subdivisions of men into high and low, rich and poor, bond and free; for by this men's everlasting state will be determined, and the distinction will last as long as heaven and hell. The word which we translate ungodly signifies such as are unsettled, aim at no certain end and walk by no certain rule, but are at the command of every lust and at the beck of every temptation. The word for sinners signifies such as are determined for the practice of sin and set it up as their trade. The scornful are those that set their mouths against the heavens. These the good man sees with a sad heart; they are a constant vexation to his righteous soul. But, he shuns them wherever he sees them. He does not do as they do; and, that he may not, he does not converse familiarly with them. He does not walk in the counsel of the ungodly. He is not present at their councils, nor does he advise with them; though they are ever so witty, and subtle, and learned, if they are ungodly, they shall not be the men of his counsel. He does not consent to them, nor say as they say. He does not take his measures from their principles, nor act according to the advice which they give and take. The ungodly are forward to give their advice against religion, and it is managed so artfully that we have reason to think ourselves happy if we escape being tainted and ensnared by it. He avoids (as much as may be) being where they are. That he may not imitate them, he will not associate with them, nor choose them for his companions. He does not stand in their way, to be picked up by them, but keeps as far from them as from a place or person infected with the plague, for fear of the contagion. He that would be kept from harm must keep out of harm's way. He does not associate with those that sit in close cabal to find out ways and means for the support and advancement of the devil's kingdom. All who are well pleased that there is a God must be well pleased that there is a Bible. He delights in it, though it be a law, a yoke, because it is the law of God, which is holy, just, and good, which he freely consents to, and so delights in, after the inner man. God blesses him, and that blessing will make him happy. He shall be like a tree, fruitful and flourishing. The more we converse with the word of God the better furnished we are for every good word and work. These trees were by nature wild olives, and will continue so till they are grafted anew, and so planted by a power from above. Never any good tree grew of itself; it is the planting of the Lord, and therefore he must in it be glorified. We must seek to God for his grace both to fortify us against every evil word and work and to furnish us for every good word and work.

Hi Sister, God is our Father Luke 15: 11 - 23 “11 To illustrate the point further, Jesus told them this story: “A man had two sons. 12 The younger son told his father, ‘I want my share of your estate now, instead of waiting until you die.’ So his father agreed to divide his wealth between his sons. 13 “A few days later this younger son packed all his belongings and took a trip to a distant land, and there he wasted all his money on wild living. 14 About the time his money ran out, a great famine swept over the land, and he began to starve. 15 He persuaded a local farmer to hire him to feed his pigs. 16 The boy became so hungry that even the pods he was feeding the pigs looked good to him. But no one gave him anything. 17 “When he finally came to his senses, he said to himself, ‘At home even the hired men have food enough to spare, and here I am, dying of hunger! 18 I will go home to my father and say, “Father, I have sinned against both heaven and you, 19 and I am no longer worthy of being called your son. Please take me on as a hired man.” ’ 20 “So he returned home to his father. And while he was still a long distance away, his father saw him coming. Filled with love and compassion, he ran to his son, embraced him, and kissed him. 21 His son said to him, ‘Father, I have sinned against both heaven and you, and I am no longer worthy of being called your son.’ 22 “But his father said to the servants, ‘Quick! Bring the finest robe in the house and put it on him. Get a ring for his finger, and sandals for his feet. 23 And kill the calf we have been fattening in the pen. We must celebrate with a feast, 24 for this son of mine was dead and has now returned to life. He was lost, but now he is found.’ So the party began. We have here the parable of the prodigal son, the scope of which is to show how pleasing to God the conversion of sinners is, of great sinners, and how ready he is to receive and entertain such, upon their repentance The parable represents God as a common Father to all mankind, to the whole family of Adam. We are all his offspring, have all one Father, and one God created us, Mal. ii. 10. From him we had our being, in him we still have it, and from him we receive our maintenance. He had two sons, one of them a solid grave youth, reserved and austere, sober himself, but not at all good-humoured to those about him; such a one would adhere to his education, and not be easily drawn from it; but the ther volatile and mercurial, and impatient of restraint, roving, and willing to try his fortune, and, if he fall into ill hands, likely to be a rake, notwithstanding his virtuous education. The younger son is the prodigal. He said to his father, proudly and pertly enough, "Father, give me"--he might have put a little more in his mouth, and have said, Pray give me, or, Sir, if you please, give me, but he makes an imperious demand--"give me the portion of goods that falleth to me; not so much as you think fit to allot to me, but that which falls to me as my due." His kind father was divided unto them his living. He gave the younger son what he asked, and the son had no reason to complain that he did him any wrong in the dividend; he had as much as he expected, and perhaps more. He set himself to spend it as fast as he could, and, as prodigals generally do, in a little time he made himself a beggar: not many days after, v. 13. When the bridle of restraining grace is taken off we are soon gone. When he had spent all upon his harlots, they left him, to seek such another prey; and there arose a mighty famine in that land, every thing was scarce and dear, and he began to be in want, v. 14. When this young man's riot had brought him to want his want brought him to servitude. He went, and joined himself to a citizen of that country, v. 15. He sent him into the fields, not to feed sheep, but to feed swine. The business of the devil's servants is to make provision for the flesh, to fulfil the lusts thereof, and that is no better than feeding greedy, dirty, noisy swine; and how can rational immortal souls more disgrace themselves? He would fain have filled his belly, satisfied his hunger, and nourished his body, with the husks which the swine did eat, Isa. 55: 2. Husks are food for swine, but not for men. The wealth of the world and the entertainments of sense will serve for bodies; but what are these to precious souls? They neither suit their nature, nor satisfy their desires, nor supply their needs. The prodigal in the far country was dead to his father and his family, cut off from them, as a member from the body or a branch from the tree, and therefore dead, and it is his own doing. Souls that are separated from God are lost souls; lost as a traveller that is out of his way, and, if infinite mercy prevent not, will soon be lost as a ship that is sunk at sea, lost irrecoverably. He considered how much better it might be made if he would but return: How many hired servants of my father's, the meanest in his family, the very day-labourers, have bread enough, and to spare, such a good house does he keep! I will arise and go to my father. He will not take any longer time to consider of it, but will forthwith arise and go. Though he be in a far country, a great way off from his father's house, yet, far as it is, he will return; every step of backsliding from God must be a step back again in return to him. Though he be joined to a citizen of this country, he makes no difficulty of breaking his bargain with him. For as much as we have all sinned, it behoves us, and well becomes us, to own that we have sinned. The confession of sin is required and insisted upon, as a necessary condition of peace and pardon. He came to his father; but was he welcome? Yes, heartily welcome. When he was yet a great way off his father saw him, before any other of the family were aware of him, as if from the top of some high tower he had been looking that way which his son was gone, with such a thought as this, "O that I could see yonder wretched son of mine coming home!" This intimates God's desire of the conversion of sinners, and his readiness to meet them that are coming towards him. He ran. This denotes how swift God is to show mercy. The prodigal son came slowly, under a burden of shame and fear; but the tender father ran to meet him with his encouragements. He fell on his neck. Though guilty and deserving to be beaten, though dirty and newly come from feeding swine, so that any one who had not the strongest and tenderest compassions of a father would have loathed to touch him, yet he thus takes him in his arms, and lays him in his bosom. He kissed him. This kiss not only assured him of his welcome, but sealed his pardon; his former follies shall be all forgiven, and not mentioned against him, nor is one word said by way of upbraiding. It is strange that here is not one word of rebuke: "Why did you not stay with your harlots and your swine? You could never find the way home till beaten hither with your own rod." No, here is nothing like this; which intimates that, when God forgives the sins of true penitents, he forgets them, he remembers them no more, they shall not be mentioned against them, Ezek. xviii. 22. The prodigal came home between hope and fear, fear of being rejected and hope of being received; but his father was not only better to him than his fears, but better to him than his hopes--not only received him, but received him with respect. He came home in rags, and his father not only clothed him, but adorned him. He said to the servants, who all attended their master, upon notice that his son was come, Bring forth the best robe, and put it on him. The worst old clothes in the house might have served, and these had been good enough for him; but the father calls not for a coat, but for a robe, the garment of princes and great men, the best robe. He put a ring on his hand, a signet-ring, with the arms of the family, in token of his being owned as a branch of the family. He came home barefoot, his feet perhaps sore with travel, and therefore, "Put shoes on his feet, to make him easy." He came home hungry, and his father not only fed him, but feasted him (v. 23): There is excellent food provided by our heavenly Father for all those that arise and come to him. Christ himself is the Bread of Life; his flesh is meat indeed, and his blood drink indeed; in him there is a feast for souls, a feast for fat things. It was a great change with the prodigal, who just before would fain have filled his belly with husks. The bringing of the fatted calf was designed to be not only a feast for him, but a festival for the family: "Let us all eat, and be merry, for it is a good day; for this my son was dead, when he was in his ramble, but his return is as life from the dead, he is alive again; we thought that he was dead, having heard nothing from him of a long time, but behold he lives; he was lost, we gave him up for lost, we despaired of hearing of him, but he is found." The conversion of sinners is greatly pleasing to the God of heaven, and all that belong to his family ought to rejoice in it; those in heaven do, and those on earth should.

Hi Sister, The devil is a confident adversary; he trusts to his armour, but Christ disarms him. Mark 3: 22 - 27 “22And the scribes who came down from Jerusalem said, “He has Beelzebub,” and, “By the ruler of the demons He casts out demons.” 23So He called them to Himself and said to them in parables: “How can Satan cast out Satan? 24“If a kingdom is divided against itself, that kingdom cannot stand. 25“And if a house is divided against itself, that house cannot stand. 26“And if Satan has risen up against himself, and is divided, he cannot stand, but has an end. 27“No one can enter a strong man’s house and plunder his goods, unless he first binds the strong man. And then he will plunder his house.” The devil is a confident adversary; he trusts to his armour, but Christ disarms him. The devil, as a strong man armed, keeps this palace, does all he can to secure it to himself, and to fortify it against Christ. But Jesus Christ comes upon him by surprise, when his goods are in peace and the devil thinks it is all his own for ever, and overcomes him. Satan is so subtle, that he will never voluntarily quit his possession (human souls). He is no fool, nor will act so directly against his own interest. If Satan cast out Satan, his kingdom is divided against itself, and it cannot stand. Jesus Christ made war upon the devil’s kingdom, and had a direct tendency to break his power, and crush his interest in the souls of men. The world, that sat in darkness, and lay in wickedness, was in Satan’s possession, and under his power, as a house in the possession and under the power of a strong man; so is every unregenerate soul; there Satan resides, there he rules. The design of Christ’s gospel was to spoil the devil’s house, which, as a strong man, he kept in the world; to turn the people from darkness to light, from sin to holiness, from this world to a better, from the power of Satan unto God (Acts 26:18); to alter the property of souls. The enemies of Christ may sealed man’s heart, not to open the house of his prisoners; But Jesus has power to break the seal, though it were the great seal, and is able to roll away the stony heart, though ever so great.

Hi Sister, The devil and Satan is the old serpent GENESIS 3: 1 - 7 1Now the serpent was more cunning than any beast of the field which the Lord God had made. And he said to the woman, “Has God indeed said, ‘You shall not eat of every tree of the garden’?” 2And the woman said to the serpent, “We may eat the fruit of the trees of the garden; 3“but of the fruit of the tree which is in the midst of the garden, God has said, ‘You shall not eat it, nor shall you touch it, lest you die.’ ” 4Then the serpent said to the woman, “You will not surely die. 5“For God knows that in the day you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” 6So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate. She also gave to her husband with her, and he ate. 7Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves coverings. Many a dangerous temptation comes to us in gay fine colours that are but skin-deep, and seems to come from above; for Satan can seem an angel of light. Many instances are given of the subtlety of the serpent, both to do mischief and to secure himself in it when it is done. At first, perhaps, she supposed it might be a good angel, and yet, afterwards, she might suspect something amiss. It is remarkable that the Gentile idolaters did many of them worship the devil in the shape and form of a serpent, thereby avowing their adherence to that apostate spirit, and wearing his colours. He took advantage by finding her near the forbidden tree, and probably gazing upon the fruit of it, only to satisfy her curiosity. He does not discover his design at first, but puts a question which seemed innocent. He seems to speak it tauntingly, upbraiding the woman with her shyness of meddling with that tree; as if he had said, "You are so nice and cautious, and so very precise, because God has said, You shall not eat." Satan teaches men first to doubt and then to deny; he makes them sceptics first, and so by degrees makes them atheists. He perceived her wavering faith and wavering resolutions, so he is quick to spy all advantages, and to attack the wall where it is weakest: You shall not surely die. "You shall be as gods, as Elohim, mighty gods; not only omniscient, but omnipotent too;" or, "You shall be as God himself, equal to him, rivals with him; you shall be sovereigns and no longer subjects, self-sufficient and no longer dependent." A most absurd suggestion! As if it were possible for creatures of yesterday to be like their Creator that was from eternity. Satan had ruined himself by desiring to be like the Most High (Isaiah. 14: 14), and therefore seeks to infect our first parents with the same desire, that he might ruin them too. Isaiah 14: 11 - 17 11 Your pomp is brought down to Sheol, And the sound of your stringed instruments; The maggot is spread under you, And worms cover you.’ 12 “How you are fallen from heaven, O Lucifer, son of the morning! How you are cut down to the ground, You who weakened the nations! 13 For you have said in your heart: ‘I will ascend into heaven, I will exalt my throne above the stars of God; I will also sit on the mount of the congregation On the farthest sides of the north; 14 I will ascend above the heights of the clouds, I will be like the Most High.’ 15 Yet you shall be brought down to Sheol, To the lowest depths of the Pit. 16 “Those who see you will gaze at you, And consider you, saying: ‘Is this the man who made the earth tremble, Who shook kingdoms, 17 Who made the world as a wilderness And destroyed its cities, Who did not open the house of his prisoners?’ She imagined more virtue in this tree than in any of the rest, that it was a tree not only not to be dreaded, but to be desired to make one wise, and therein excelling all the rest of the trees. A great deal of sin comes in at the eyes. At these windows Satan throws in those fiery darts which pierce and poison the heart. The eye affects the heart with guilt as well as grief. The devil did not take it, and put it into her mouth, whether she would or no; but she herself took it. Satan may tempt, but he cannot force; may persuade us to cast ourselves down, but he cannot cast us down. The way of sin is downhill; a man cannot stop himself when he will. Those that have themselves done ill are commonly willing to draw in others to do the same. As was the devil, so was Eve, no sooner a sinner than a tempter. The serpent is hurtful to man, and often bruises his heel, because it can reach no higher; nay, notice is taken of his biting the horses' heels. But man is victorious over the serpent, and bruises his head, that is, gives him a mortal wound, aiming to destroy the whole generation of vipers. A perpetual quarrel is here commenced between the kingdom of God and the kingdom of the devil among men; war is proclaimed between the seed of the woman and the seed of the serpent. Satan had now trampled upon the woman, and insulted over her; but the seed of the woman (Jesus) by his death, he gave a fatal and incurable blow to the devil's kingdom, a wound to the head of this beast, that can never be healed, will shortly cast him into the lake of fire, Rev. 20: 10. And the devil's perpetual overthrow will be the complete. Revelation 20: 10 “10The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented day and night forever and ever.”

Hi Sister, Jesus is the good shepherd. John 10: 7-11 7Then Jesus said to them again, “Most assuredly, I say to you, I am the door of the sheep. 8“All who ever came before Me are thieves and robbers, but the sheep did not hear them. 9“I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture. 10“The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly. 11“I am the good shepherd. The good shepherd gives His life for the sheep. Rivals with Christ are robbers, however they pretend to be shepherds, nay, shepherds of shepherds. Christ is the door of the sheep, if any man enter into the sheepfold, as one of the flock, he shall be saved; shall not only by safe from thieves and robbers, also saved from being a prey to the roaring lion the devil, and he shall be happy, he shall go in and out. The thief, the soul robber comes not with any good intent, but to steal, and to kill, and to destroy. Those whom they steal, whose hearts and affections they steal from Christ and his pastures, they kill and destroy spiritually. Jesus Christ is the best of shepherds, the best in the world to take the over-sight of souls, none so skillful, so faithful, so tender, as he, no such feeder and leader, no such protector and healer of souls as he.

Hi Sister, Hi Sister, Jesus gives peace John 14: 25-27 25These things I have spoken to you while being present with you. 26But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you. 27Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid. When Christ was about to leave the world he made his will. Silver and gold Jesus had none; but he left them that which was infinitely better, his peace. I leave you, but I leave my peace with you. "The peace I give is of such a nature that the smiles of the world cannot give it, nor the frowns of the world take it away. Or, "The gifts I give to you are not such as this world gives to its children and votaries, to whom it is kind. The world's gifts concern only the body and time; Christ's gifts enrich the soul for eternity: the world gives lying vanities, and that which will cheat us; Christ gives substantial blessings, which will never fail us: the world gives and takes; Christ gives a good part that shall never be taken away. The world's peace begins in ignorance, consists with sin, and ends in endless troubles; Christ's peace begins in grace, consists with no allowed sin, and ends at length in everlasting peace. As is the difference between a killing lethargy and a reviving refreshing sleep, such is the difference between Christ's peace and the world's. Sister, Peace be multiplied to you.

You're doing so well. Really enjoying following your journey x

Past the half way mark and sounds like really making progress. It is so hard to articulate the change in feel of being with your horse

❤️❤️❤️ U WHAT U DOING IS REALLY APPRECIATABLE ❤️ FOR U

A lot of food for thought in this one. Thank you. Can you explain a bit about the purpose of the jumping please

Sounds like a good day and a really lovely session with Lawrence. It is so lovely to move together , particularly if you have not very movement motivated horses - like my two😁

Thank you for sharing this. I really look forward to understanding how you create the curiosity with your two horses. It is fantastic that you are doing Elsa’s course. It is lovely to hear the excitement in your voice about this years clinic learning and progressing in the future.

Love your insights here :)

Still learning and being curious here at the age of 56! My cup I keep half filled, always ready to learn and to unlearn, keeping life as a wonder and accepting three basic words regarding many things.... "I don't know". There is much power in those three words.

Have a wonderful weekend. I’ve enjoyed catching up on your videos. I love you observations , reflections, and honesty. Your journey is so relatable and your experiences and thoughts so helpful. Thank you. I hope things in your life are felling better. I look forward to hearing about your discussions with Elsa.

Your t-shirt is awesome!

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It is your daily journey and reflections and sharing the challenges that is so engaging and helpful not the progression to any particular goal. Thank you

You might like some of Ekhart Tolle's work. He writes and speaks really well on living in the present moment. Lovely to see you in the New Forest :)

Well done for getting yourself there. Your insights snd reflections are so helpful. I love the thoughts on excitement and peace. I think we live in a culture that tells us that excitement is what is of value in life. I have learnt that Peace is of much greater value and is what our horses need and appreciate from us. I do think we need both but more peace. It seems to be a human problem to live with peace , just being , and experiencing the world through all our senses. Another great insight on your going to the horses in the dark. I feel this experience will lead you to things you haven’t imagined.

Years back I learnt that assertiveness is typically described in three levels, passive, normal and aggressive. It made sense though I wasn't taught it at the time, that one can flow between all three, and even though you might be caught in the moment at one level. You don't have to be stuck at that level, and you can be mindful of the other two. As someone who had (has at a lesser level) anxiety problems, and use to get full on panic attacks with hyperventilation, it was more a case of getting use to being more assertive. Something I hadn't for various reasons I'd never been good at.

Congratulations on 100 days. Your observations and articulation of what changed you are feeling are so helpful. Have a wonderful weekend at the clinic. I am gutted that it isn’t the 4 days in Hereford. The New Forest is just too far for me. Would have been lovely to meet you. I look forward to your next 100 days.

Thank you. Lovely to know a bit of their background and what brought you to 365 days if horsemanship.

Love your observation on disconnection vs connection with an expression of dislike. Great food for thought and additional attention and observation. I am struggling with the balance of choice and them wanting to do the things you want to do with them and the knowledge that the best thing for both of mine is additional movement. They are non ridden and live on a non grass track and are happy to walk out as they always get some grass but in days when I don’t have someone to walk with me I can walk them around the track together but they would really rather not bother.

Having watched from about Day 85 I decided to go to Day 1. Do you have a bit of background in your horses anywhere ? I am finding the videos really helpful. Thank you.

This is the good stuff. The stuff not talked about and that I think people struggle with on their own. You are doing a great job. Thank you for sharing. You are young and have a lot of years ahead. You need to be intrinsically motivated and happy with what you are doing. I think our conditioning to be setting goals and making leaps of progress each day is what cuts people off from what their horses are r or turn ing and what overwhelms them and breaks them mentally , physically and emotionally.

Just found your videos. Great to hear you talking about the challenges and benefits of going slow and FBT . If you get to spend time with Ben Atkinson at his place you are welcome to stay with us as he is close by. Hope you have a great experience at Elsa’s clinic. I was booked on the original 4 day but can’t make it as far as New Forest. Very disappointing. I would have travelled to Organised Equestrian clinic if I had known.

😴 Ｐ𝐫Ｏ𝕞Ｏ𝓢ｍ