The Vine and the Branches # 2
The gardener's hand may make a slip, and he may cut too deep or cut where he did not mean to cut. Not so with the hand of God. When He takes the knife, He uses it with perfect firmness, with unerring wisdom, and with tender and compassionate love. He will make no slip, He will not cut too deep, He will give no needless pain. He will take away no comfort that would better have been left.
Sometimes, though not in general, the gardener puts an ointment to the place where the cut has been made, lest the branch should "bleed" too much, as they say. Just so, God is always ready to apply a healing ointment to the wounds which He makes. Oh, what comfort He sends in trouble! Oh, what soothing, happy thoughts! Oh, what a sense of His love! Oh, what answers to prayer! Oh, what grace and peace, what thankfulness and love! These are his precious ointments. This is how He binds up the wounds which He has made.
It is for God's glory that we should bear much fruit. Our Lord says so: "herein is My Father glorified, that you bear much fruit." But how can a poor, suffering creature do anything for the glory of God? In many ways. By the grace of God, by a close union and communion with Christ - he may even now, in the midst of suffering, bear fruit, much fruit; and all the fruit he bears will promote God's glory.
"The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." Even while he lies on his sick-bed, cannot he through grace be meek and gentle and patient? Cannot he exercise faith? Cannot he love? Cannot he rejoice? Cannot he have peace within?
The gardener prunes the branch, that it may may bring forth more fruit hereafter - but the spiritual branch, unlike the natural branch, may show an increase of fruit already, even while the knife is being applied.
"So shall you be My disciples." This is to be the mark - not fruit merely - but increasing fruit, more fruit. God is always dealing with us in various ways for the good of our souls, for our growth in grace, for our greater fruitfulness. How are we thriving under His hand? What effect do His dealings produce? Are we proved more and more to be real disciples of Christ - living and fruitful branches of the true Vine?
There is something here also bearing upon prayer, which is the chief comfort of the Christian, especially in affliction. Our Lord says, "If you abide in Me, and My words abide in you, you shall ask what you will, and it shall be done unto you." We must understand this by what has gone before. Abiding in Christ means here abiding or remaining closely joined to Him by faith, as a branch is to the vine. If we do thus abide in Him, then He assures us that our prayers shall be granted. There are many other such promises in Scripture, but this is a special one.
This then is the happy state of the suffering believer. He is joined to his Saviour - his loving Father is even now chastening him, and every prayer that he makes, will be heard and answered.
"So shall you be My disciples," said our Lord. And to be His disciples, taught and trained and owned and loved by Him - is the happiest lot on earth. Do not fear anything that may come to you as His disciple. Do not shrink from your Father's hand - even though the knife is in it. Trust Him, love Him, He will do all wisely, tenderly, faithfully. Let it be your heart's desire to abide more closely to Christ, and to bring forth more fruit to the glory of God.
Let this be your desire and your prayer. If our blessed Lord said, "You shall ask what you will, and it shall be done unto you," surely this will not be withheld.
~Francis Bourdillon~
(The End)
A Proliferation of Christian Devotionals and Sermons
Saturday, July 28, 2018
The Vine and the Branches # 1
The Vine and the Branches # 1
"I am the true vine, and My Father is the gardener. Every branch in Me that does not bear fruit - He takes away; and every branch that bears fruit - He prunes it, that it may bear more fruit. Now you are clean through the word which I have spoken. Abide in Me, and I in you. As the branch cannot bear fruit of itself - except it abide in the vine; neither can you - except you abide in Me. I am the vine, you are the branches. He who abides in Me, and I in him - the same brings forth much fruit: for without Me you can do nothing." (John 15:1-8).
If a man abides not in Me, he is cast forth as a branch and is withered; and men gather them, and cast them into the fire, and they are burned.
If you abide in Me, and My words abide in you - you shall ask what you will, and it shall be done unto you. Herein is My Father glorified, that you bear much fruit - so shall you be My disciples."
In this parable our Lord teaches us that all our spiritual life and all our fruitfulness in good works, are drawn from Him. It is a very plain parable. In that eastern country vines were more common than they are with us, but even we know enough about them to be able to enter into the meaning of the parable.
All our spiritual life is drawn from Christ. "I am the vine, you are the branches." A branch could not live if it were not joined to the vine. In the same way, a soul can have no spiritual life, if it is not joined to Christ by faith. The sap, which is the life of the tree, flows naturally from the vine into the branches and keeps them alive and makes them bring forth buds and leaves and fruit. In like manner, the grace and life that are in Christ Jesus flow spiritually from Him into the hearts of believers, causing them to live and grow and bear fruit, to the glory of God.
The life and fruitfulness of the soul, therefore, depend on its abiding in Christ. So our Lord says, "Abide in Me" - that is, remain, or stay, in Me. "As the branch cannot bear fruit of itself, except it abides in the vine - no more can you bear fruit - except you abide in Me." And afterwards He says, "Without Me you can do nothing." "Without Me," that is, apart from Me, separated from Me. We must cleave to Christ - we must watch and pray against everything that might come between us and Him and break or loosen our communion with Him. We must be much with Him in private; we must often hold secret communion with Him; we must diligently use all the means of grace, with the earnest desire that they may bring us into a closer union and communion with Him.
Observe, our Lord thinks nothing of any spiritual life that does not produce fruit. In grace, there is no real life unless it produces fruit - though there may be in nature. We do sometimes see a fine flourishing branch bearing nothing but leaves - but we never see a true Christian without the fruits of holiness. A fruitless branch or a fruitless tree is worthless in the sight of Him, who is the Gardener of souls. The barren fig-tree in the vineyard was perhaps a fine-grown tree, well covered with leaves; but because it bore no fruit, it was to be cut down.
In this parable, God the Father is the Gardener, and what does He do to every branch which bears not fruit? He takes it away. Just what a gardener would do to a fruitless branch - God does to a barren professor. He may let him remain, perhaps, for a time - but at last He takes him away.
But a gardener does something to the fruitful branch also. "While every branch that does bear fruit - He prunes so that it will be even more fruitful." He is not content with a little fruit from it - he wants more. So he takes his knife and prunes it - and that not once only, but again and again. Not roughly or hastily - but with great skill and care, that it may bear as much fruit as possible.
Does not this show us the meaning of our afflictions? God is the Gardener of souls. What is He doing when He sends sore trouble on the Christian, or lays him on a bed of sickness, or takes away comforts, or removed some who were very dear?
What is the meaning of this? God has taken the pruning-knife in hand and is pruning the branch, that it may bring forth more fruit.
People are sometimes surprised at seeing trouble fall on the godly and not on the wicked. But this parable makes it quite plain. The godly man is a fruit-bearing branch; he is joined by faith to Christ, the true Vine, and does already bear fruit. But God, the heavenly Gardener, desires more fruit, and therefore prunes him by means of affliction.
It may be a sharp pruning knife that He makes use of, but He has sharpened it for the very purpose. It is not too sharp. In His wise and gracious hands, it will do its work well. The Christian will rise from his sick-bed, or come forth from the house of mourning - all the better for God's dealing with him - more humble, more spiritually-minded, more sober-minded, more zealous and in earnest. Henceforth the world will be less to him - and his Saviour more to him.
Cannot every Christian, who has been under God's pruning-knife, bear witness to the gentle firmness with which it has been used? There is no weakness or wavering in God's dealings - yet no roughness. There is no lack of decision, no half-work - yet no rashness, no mistake.
~Francis Bourdillon~
(continued with # 2)
"I am the true vine, and My Father is the gardener. Every branch in Me that does not bear fruit - He takes away; and every branch that bears fruit - He prunes it, that it may bear more fruit. Now you are clean through the word which I have spoken. Abide in Me, and I in you. As the branch cannot bear fruit of itself - except it abide in the vine; neither can you - except you abide in Me. I am the vine, you are the branches. He who abides in Me, and I in him - the same brings forth much fruit: for without Me you can do nothing." (John 15:1-8).
If a man abides not in Me, he is cast forth as a branch and is withered; and men gather them, and cast them into the fire, and they are burned.
If you abide in Me, and My words abide in you - you shall ask what you will, and it shall be done unto you. Herein is My Father glorified, that you bear much fruit - so shall you be My disciples."
In this parable our Lord teaches us that all our spiritual life and all our fruitfulness in good works, are drawn from Him. It is a very plain parable. In that eastern country vines were more common than they are with us, but even we know enough about them to be able to enter into the meaning of the parable.
All our spiritual life is drawn from Christ. "I am the vine, you are the branches." A branch could not live if it were not joined to the vine. In the same way, a soul can have no spiritual life, if it is not joined to Christ by faith. The sap, which is the life of the tree, flows naturally from the vine into the branches and keeps them alive and makes them bring forth buds and leaves and fruit. In like manner, the grace and life that are in Christ Jesus flow spiritually from Him into the hearts of believers, causing them to live and grow and bear fruit, to the glory of God.
The life and fruitfulness of the soul, therefore, depend on its abiding in Christ. So our Lord says, "Abide in Me" - that is, remain, or stay, in Me. "As the branch cannot bear fruit of itself, except it abides in the vine - no more can you bear fruit - except you abide in Me." And afterwards He says, "Without Me you can do nothing." "Without Me," that is, apart from Me, separated from Me. We must cleave to Christ - we must watch and pray against everything that might come between us and Him and break or loosen our communion with Him. We must be much with Him in private; we must often hold secret communion with Him; we must diligently use all the means of grace, with the earnest desire that they may bring us into a closer union and communion with Him.
Observe, our Lord thinks nothing of any spiritual life that does not produce fruit. In grace, there is no real life unless it produces fruit - though there may be in nature. We do sometimes see a fine flourishing branch bearing nothing but leaves - but we never see a true Christian without the fruits of holiness. A fruitless branch or a fruitless tree is worthless in the sight of Him, who is the Gardener of souls. The barren fig-tree in the vineyard was perhaps a fine-grown tree, well covered with leaves; but because it bore no fruit, it was to be cut down.
In this parable, God the Father is the Gardener, and what does He do to every branch which bears not fruit? He takes it away. Just what a gardener would do to a fruitless branch - God does to a barren professor. He may let him remain, perhaps, for a time - but at last He takes him away.
But a gardener does something to the fruitful branch also. "While every branch that does bear fruit - He prunes so that it will be even more fruitful." He is not content with a little fruit from it - he wants more. So he takes his knife and prunes it - and that not once only, but again and again. Not roughly or hastily - but with great skill and care, that it may bear as much fruit as possible.
Does not this show us the meaning of our afflictions? God is the Gardener of souls. What is He doing when He sends sore trouble on the Christian, or lays him on a bed of sickness, or takes away comforts, or removed some who were very dear?
What is the meaning of this? God has taken the pruning-knife in hand and is pruning the branch, that it may bring forth more fruit.
People are sometimes surprised at seeing trouble fall on the godly and not on the wicked. But this parable makes it quite plain. The godly man is a fruit-bearing branch; he is joined by faith to Christ, the true Vine, and does already bear fruit. But God, the heavenly Gardener, desires more fruit, and therefore prunes him by means of affliction.
It may be a sharp pruning knife that He makes use of, but He has sharpened it for the very purpose. It is not too sharp. In His wise and gracious hands, it will do its work well. The Christian will rise from his sick-bed, or come forth from the house of mourning - all the better for God's dealing with him - more humble, more spiritually-minded, more sober-minded, more zealous and in earnest. Henceforth the world will be less to him - and his Saviour more to him.
Cannot every Christian, who has been under God's pruning-knife, bear witness to the gentle firmness with which it has been used? There is no weakness or wavering in God's dealings - yet no roughness. There is no lack of decision, no half-work - yet no rashness, no mistake.
~Francis Bourdillon~
(continued with # 2)
We Need Internal Illumination! (and others)
We Need Internal Illumination (and others)
"When the Spirit of truth comes, He will guide you into all the truth" (John 16:13).
A genuine Christian is not only taught out of the Word, but by the Holy Spirit. External teaching, however correct, is not sufficient. We need internal illumination by the Spirit. Not that this divine Instructor teaches anything different from the Word. No! He takes of the things of Christ and shows them unto us. He is the Spirit of truth, and will guide the disciples into all truth.
What are some of the lessons which the Spirit teaches?
1. The Spirit teaches us the worth of the soul.
2. The Spirit teaches us the value of time.
3. The Spirit teaches us to venerate the holy Scriptures as the infallible rule to guide our faith and practice.
4. The Spirit teaches us of our ruined and condemned state. He gives the soul a glimpse of indwelling sin - by which it is convinced of its total depravity. Oh, what a mass of corruption! The heart is found to be deceitful above all things, and desperately wicked. There is found nothing in it truly good.
5. The Spirit teaches us to prize Christ above all. "To you who believe - He is precious" The disciple treasures Jesus as his infallible Prophet, his sovereign King, his sin-atoning Priest.
6. The Spirit teaches us to roll all our burdens on the Lord, and to live outside of ourselves - by daily desiring vital supplies from Christ.
7. The Spirit teaches us the beauty of holiness.
8. The Spirit teaches us the reality and sweetness of communion with God. While many are contented to worship in the outward court - the Christian desires to penetrate into the holy of holies, where he can hear the words, and see the resplendent face of Immanuel!
~Archibald Alexander~
__________________________
Gracious God, Anoint Me with Fresh Oil!
"I shall be anointed with fresh oil" (Psalm 92:10).
The work of the Holy Spirit in the heart, is of the greatest importance. Until we experience it, we are dead in sin. Having once enjoyed it, we often need its renewal. The work of the Holy Spirit in the heart is variously represented in God's Word, and is compared to a variety of things. In one place, to the reviving and refreshing influences of the dew. In another, to the quickening and fructifying effects of the shower. Again, the Psalmist sings, "I shall be anointed with fresh oil."
Oil is a common emblem of the Spirit, who is called "the anointing which you have received." This anointing represents His renewing, sanctifying, and saving operations, as received and enjoyed by God's people. This anointing consecrates them as God's kings, and they become the Lord's anointed. It qualifies them as God's priests, and they become a royal priesthood, to offer spiritual sacrifices acceptable to God, through Jesus Christ. This anointing beautifies them, as God's sons, causing their faces to shine, and filling them with joy and peace. This anointing perfumes them as God's favorites , and all their garments smell of myrrh, aloes, and cassia.
Without this anointing, we cannot reign as kings, officiate as priests, approach God as sons, or rejoice before Him as favorites.
The effects of this anointing are many, and very precious: This anointing gives us fresh views of Christ, and every sight of Him endears Him more and more to our hearts. This anointing gives us a deeper experience of the truth, and we know more of its power, sweetness, and savor. This anointing gives us more power in prayer, and we plead with Go and prevail. This anointing gives us sweeter enjoyment of ordinances, for we see more of Christ in them, and are mightily refreshed through them. This anointing gives us stronger confidence in God, so that we conquer our doubts and fears, and can trust God in the dark - or in the light; on the mount - or in the valley. This anointing gives a delightful savor to our conversation,so that we not only speak of Christ with freedom, and of our Christian experience with pleasure - but there is a savor and a power in what we say, which produces a good impression in those that hear. This anointing preserves us from falling into temptation.
We are regenerated but once - but we may receive the renewings of the Holy Spirit often, and unless we receive these renewings, we shall become dry, barren, lifeless, and cold! There will be no delight in prayer, little pleasure in ordinances, and the Bible itself will become unsavory.
We should ardently desire the fresh anointings of the Spirit. He is as necessary to our souls, as the vital air is to our bodies. We should earnestly pray to "be filled with the Spirit," that we may "live in the Spirit," and "walk in the Spirit."
Gracious God, anoint me with fresh oil!
We sometimes say, "beware of a religion without Christ." It is of quite as much importance to say, "Beware of a religion without the Holy Spirit!"
Reader, are you one of God's anointed ones? Have you received an unction from the Holy One? Does the Spirit of God dwell in you? Beware, O beware, of a religion without the Holy Spirit! If the Holy Spirit is in you, He will daily teach you your need of Christ, bring you to Christ, make Christ precious to you, and lead you to glory in Him, and in Him alone.
~James Smith~
"When the Spirit of truth comes, He will guide you into all the truth" (John 16:13).
A genuine Christian is not only taught out of the Word, but by the Holy Spirit. External teaching, however correct, is not sufficient. We need internal illumination by the Spirit. Not that this divine Instructor teaches anything different from the Word. No! He takes of the things of Christ and shows them unto us. He is the Spirit of truth, and will guide the disciples into all truth.
What are some of the lessons which the Spirit teaches?
1. The Spirit teaches us the worth of the soul.
2. The Spirit teaches us the value of time.
3. The Spirit teaches us to venerate the holy Scriptures as the infallible rule to guide our faith and practice.
4. The Spirit teaches us of our ruined and condemned state. He gives the soul a glimpse of indwelling sin - by which it is convinced of its total depravity. Oh, what a mass of corruption! The heart is found to be deceitful above all things, and desperately wicked. There is found nothing in it truly good.
5. The Spirit teaches us to prize Christ above all. "To you who believe - He is precious" The disciple treasures Jesus as his infallible Prophet, his sovereign King, his sin-atoning Priest.
6. The Spirit teaches us to roll all our burdens on the Lord, and to live outside of ourselves - by daily desiring vital supplies from Christ.
7. The Spirit teaches us the beauty of holiness.
8. The Spirit teaches us the reality and sweetness of communion with God. While many are contented to worship in the outward court - the Christian desires to penetrate into the holy of holies, where he can hear the words, and see the resplendent face of Immanuel!
~Archibald Alexander~
__________________________
Gracious God, Anoint Me with Fresh Oil!
"I shall be anointed with fresh oil" (Psalm 92:10).
The work of the Holy Spirit in the heart, is of the greatest importance. Until we experience it, we are dead in sin. Having once enjoyed it, we often need its renewal. The work of the Holy Spirit in the heart is variously represented in God's Word, and is compared to a variety of things. In one place, to the reviving and refreshing influences of the dew. In another, to the quickening and fructifying effects of the shower. Again, the Psalmist sings, "I shall be anointed with fresh oil."
Oil is a common emblem of the Spirit, who is called "the anointing which you have received." This anointing represents His renewing, sanctifying, and saving operations, as received and enjoyed by God's people. This anointing consecrates them as God's kings, and they become the Lord's anointed. It qualifies them as God's priests, and they become a royal priesthood, to offer spiritual sacrifices acceptable to God, through Jesus Christ. This anointing beautifies them, as God's sons, causing their faces to shine, and filling them with joy and peace. This anointing perfumes them as God's favorites , and all their garments smell of myrrh, aloes, and cassia.
Without this anointing, we cannot reign as kings, officiate as priests, approach God as sons, or rejoice before Him as favorites.
The effects of this anointing are many, and very precious: This anointing gives us fresh views of Christ, and every sight of Him endears Him more and more to our hearts. This anointing gives us a deeper experience of the truth, and we know more of its power, sweetness, and savor. This anointing gives us more power in prayer, and we plead with Go and prevail. This anointing gives us sweeter enjoyment of ordinances, for we see more of Christ in them, and are mightily refreshed through them. This anointing gives us stronger confidence in God, so that we conquer our doubts and fears, and can trust God in the dark - or in the light; on the mount - or in the valley. This anointing gives a delightful savor to our conversation,so that we not only speak of Christ with freedom, and of our Christian experience with pleasure - but there is a savor and a power in what we say, which produces a good impression in those that hear. This anointing preserves us from falling into temptation.
We are regenerated but once - but we may receive the renewings of the Holy Spirit often, and unless we receive these renewings, we shall become dry, barren, lifeless, and cold! There will be no delight in prayer, little pleasure in ordinances, and the Bible itself will become unsavory.
We should ardently desire the fresh anointings of the Spirit. He is as necessary to our souls, as the vital air is to our bodies. We should earnestly pray to "be filled with the Spirit," that we may "live in the Spirit," and "walk in the Spirit."
Gracious God, anoint me with fresh oil!
We sometimes say, "beware of a religion without Christ." It is of quite as much importance to say, "Beware of a religion without the Holy Spirit!"
Reader, are you one of God's anointed ones? Have you received an unction from the Holy One? Does the Spirit of God dwell in you? Beware, O beware, of a religion without the Holy Spirit! If the Holy Spirit is in you, He will daily teach you your need of Christ, bring you to Christ, make Christ precious to you, and lead you to glory in Him, and in Him alone.
~James Smith~
Saturday, July 21, 2018
He Grew Prayerless, Unwatchful, Self-Confident, Worldly and Proud!
He Grew Prayerless, Unwatchful, Self-Confident and Proud!
Although the evidences of a deteriorating piety in a minister may not be so conspicuous to the eye - they are not the less decided in their character, and painful in their consequences.
Externally, there may be nothing tending to awaken suspicion that the life of God in our soul is passing through a process of decline. The appropriate functions of our office are going forward with the utmost regularity and zeal; the study witnesses to the wearisome hours of hard reading and severe thought; the pulpit is regularly and ably filled; the ordinances are duly and seriously administered; and the pastoral duties are systematically and affectionately discharged.
And yet a faithful, honest, and close examination of our souls would probably detect an alarming distance from God in the habitual frame of our mind, coldness and deadness, gathering and congealing around the spirit, a waning love for, and delight in, our work, a decreasing sense of individual and ministerial responsibility, and a lessening apprehension of the nearness and solemnity of eternity.
To so great a degree may the anointing oil have evaporated from our minds - so formal, cold, and mechanical may be the spirit which the duties of our office are discharged - we shall be found to go forward in a work that might "fill an angel's hand, and that filled a Saviour's heart" - with but the slow and dying vibrations of the pendulum, when the power which first set it in motion has ceased to exist.
And oh! my brethren - with no power to move us, but that which is artificial; with no love to our work, but that which is professional; with no interest in its discharge, but that which is selfish; and with no desire of success, but that which spreads far our own petty fame - to what low, contemptible drudgery is our high office reduced! On galley slave could be more pitiable than we!
The falls of so many ministers, are awful and affecting warnings to those who think they stand. The bleak shores of eternity are strewed with the fragments of many a beautiful wreck - men who once stood high in the church - too high for their own safety - but who made shipwreck of their profession and their faith, and now serve as beacons of warning to those who follow. What do I see yonder? A spectacle over which demons have exulted, the church has mourned - and, if it is possible, angels have wept!
I knew him well. He was my compeer in age, my associate in study, the companion of my walks, the confidant of my bosom. His fine mind was redolent of thought, his bright eye gleamed with genius, his tall and manly form was fascinating in its appearance. Few men ever entered the Christian ministry with higher prospects, or awoke in the hearts of his friends, and of the church - richer, fonder hopes. He bid fair, as his sun arose to its zenith, to be a bright and a shining light. Distinguished posts of labor were offered to him.
Crowds, eager to receive his instructions, clustered around his pulpit, drawn together by the tender, subduing eloquence of his lips.
But - he fell! and fell deeply, awfully! The church entrusted to him the keeping of the vineyards - but his own vineyard, he kept not. Laboring for the salvation of others, he labored not for his own. He grew prayerless, unwatchful, self-confident, worldly and proud - and by slow but certain and fatal degrees, he descended from his lofty eminence! His sun went down while it was yet day, and around him is now gathered in thick and solemn folds - the dark pall of guilt, of infamy, and of shame! "Bemoan him, all you who are around him;and all you who know his name. Say: "How the strong staff is broken, and the beautiful rod!" (Jeremiah 48:17).
~Octavius Winslow~
__________________________
What A Lesson Is Here For Ministers
"And my speech and my preaching were not with enticing words of man's wisdom, but in demonstration of the Spirit and power" (1 Corinthians 2:4).
The word "enticing" is as we now say, "persuasive." It includes, therefore, every branch of skillful oratory, whether it be logical reasoning to convince our understanding - or appeals to our feelings to stir up our passions - or new and striking ideas to delight our intellect - or beautiful and eloquent language to please and captivate our imagination.
All these "enticing words" of man's wisdom -the very things which our popular preachers must speak and aim at - this great apostle renounced,discarded, and rejected!
He might have used them if he liked. He possessed an almost unequalled share of natural ability and great learning - a singularly keen, penetrating intellect - a wonderful command of the Greek language - a flow of ideas most varied, striking,and original - and powers of oratory and eloquence such as have been given to few. He might therefore have used enticing words of man's wisdom, had he wished or thought it right to do so - but he would not. He saw the deceptiveness was in them, and at best they were mere arts of oratory. He saw that these enticing words - though they might touch the natural feelings, work upon the passions, captivate the imagination, convince the understanding, persuade the judgment, and to a certain extent force their way into men's minds - yet when all was done that could thus be done, it was merely man's wisdom which had done it.
Earthly wisdom cannot communicate heavenly faith. Paul would not therefore use enticing words. He would not use any of these enticing words of man's wisdom to draw people into a profession of religion -when their heart was not really touched by God's grace, or their consciences wrought upon by a divine power.
All the labor spent in bringing together a church and congregation of professing people by the power of logical argument and appeals to their natural consciences would be utterly lost, as regards fruit for eternity - for a profession so induced by him and so made by them would leave them just as they were in all the depths of unregeneracy, with their sins unpardoned, and their souls unsanctified. He therefore discarded all these ways of winning over converts - as deceitful to the souls of men, and as dishonoring to God.
What a lesson is here for ministers! How anxious are some men to shine as great preachers! How they covet and often aim at some grand display of what they call eloquence to charm their hearers - and win praise and honor to self! Still others try to argue men into religion, or by appealing to their natural feelings. But all such arts, for they are no better, must be discarded by a true servant of God. Only the Holy Spirit can reveal Christ, taking the things of Christ, and showing them unto us, applying the Word with power to our hearts, and bringing the sweetness, reality, and blessedness of divine things into our souls.
Unless we have a measure of the same demonstration of the Spirit, all that is said by us in the pulpit drops to the ground - is has no real effect - there is no true or abiding fruit - no fruit unto eternal life. If there be in it some enticing words of man's wisdom, it may please the mind of those who are gratified by such arts - it may stimulate and occupy the attention for the time - but there is ceases, and all that has been heard fades away like a dream in the night.
~J. C. Philpot~
Although the evidences of a deteriorating piety in a minister may not be so conspicuous to the eye - they are not the less decided in their character, and painful in their consequences.
Externally, there may be nothing tending to awaken suspicion that the life of God in our soul is passing through a process of decline. The appropriate functions of our office are going forward with the utmost regularity and zeal; the study witnesses to the wearisome hours of hard reading and severe thought; the pulpit is regularly and ably filled; the ordinances are duly and seriously administered; and the pastoral duties are systematically and affectionately discharged.
And yet a faithful, honest, and close examination of our souls would probably detect an alarming distance from God in the habitual frame of our mind, coldness and deadness, gathering and congealing around the spirit, a waning love for, and delight in, our work, a decreasing sense of individual and ministerial responsibility, and a lessening apprehension of the nearness and solemnity of eternity.
To so great a degree may the anointing oil have evaporated from our minds - so formal, cold, and mechanical may be the spirit which the duties of our office are discharged - we shall be found to go forward in a work that might "fill an angel's hand, and that filled a Saviour's heart" - with but the slow and dying vibrations of the pendulum, when the power which first set it in motion has ceased to exist.
And oh! my brethren - with no power to move us, but that which is artificial; with no love to our work, but that which is professional; with no interest in its discharge, but that which is selfish; and with no desire of success, but that which spreads far our own petty fame - to what low, contemptible drudgery is our high office reduced! On galley slave could be more pitiable than we!
The falls of so many ministers, are awful and affecting warnings to those who think they stand. The bleak shores of eternity are strewed with the fragments of many a beautiful wreck - men who once stood high in the church - too high for their own safety - but who made shipwreck of their profession and their faith, and now serve as beacons of warning to those who follow. What do I see yonder? A spectacle over which demons have exulted, the church has mourned - and, if it is possible, angels have wept!
I knew him well. He was my compeer in age, my associate in study, the companion of my walks, the confidant of my bosom. His fine mind was redolent of thought, his bright eye gleamed with genius, his tall and manly form was fascinating in its appearance. Few men ever entered the Christian ministry with higher prospects, or awoke in the hearts of his friends, and of the church - richer, fonder hopes. He bid fair, as his sun arose to its zenith, to be a bright and a shining light. Distinguished posts of labor were offered to him.
Crowds, eager to receive his instructions, clustered around his pulpit, drawn together by the tender, subduing eloquence of his lips.
But - he fell! and fell deeply, awfully! The church entrusted to him the keeping of the vineyards - but his own vineyard, he kept not. Laboring for the salvation of others, he labored not for his own. He grew prayerless, unwatchful, self-confident, worldly and proud - and by slow but certain and fatal degrees, he descended from his lofty eminence! His sun went down while it was yet day, and around him is now gathered in thick and solemn folds - the dark pall of guilt, of infamy, and of shame! "Bemoan him, all you who are around him;and all you who know his name. Say: "How the strong staff is broken, and the beautiful rod!" (Jeremiah 48:17).
~Octavius Winslow~
__________________________
What A Lesson Is Here For Ministers
"And my speech and my preaching were not with enticing words of man's wisdom, but in demonstration of the Spirit and power" (1 Corinthians 2:4).
The word "enticing" is as we now say, "persuasive." It includes, therefore, every branch of skillful oratory, whether it be logical reasoning to convince our understanding - or appeals to our feelings to stir up our passions - or new and striking ideas to delight our intellect - or beautiful and eloquent language to please and captivate our imagination.
All these "enticing words" of man's wisdom -the very things which our popular preachers must speak and aim at - this great apostle renounced,discarded, and rejected!
He might have used them if he liked. He possessed an almost unequalled share of natural ability and great learning - a singularly keen, penetrating intellect - a wonderful command of the Greek language - a flow of ideas most varied, striking,and original - and powers of oratory and eloquence such as have been given to few. He might therefore have used enticing words of man's wisdom, had he wished or thought it right to do so - but he would not. He saw the deceptiveness was in them, and at best they were mere arts of oratory. He saw that these enticing words - though they might touch the natural feelings, work upon the passions, captivate the imagination, convince the understanding, persuade the judgment, and to a certain extent force their way into men's minds - yet when all was done that could thus be done, it was merely man's wisdom which had done it.
Earthly wisdom cannot communicate heavenly faith. Paul would not therefore use enticing words. He would not use any of these enticing words of man's wisdom to draw people into a profession of religion -when their heart was not really touched by God's grace, or their consciences wrought upon by a divine power.
All the labor spent in bringing together a church and congregation of professing people by the power of logical argument and appeals to their natural consciences would be utterly lost, as regards fruit for eternity - for a profession so induced by him and so made by them would leave them just as they were in all the depths of unregeneracy, with their sins unpardoned, and their souls unsanctified. He therefore discarded all these ways of winning over converts - as deceitful to the souls of men, and as dishonoring to God.
What a lesson is here for ministers! How anxious are some men to shine as great preachers! How they covet and often aim at some grand display of what they call eloquence to charm their hearers - and win praise and honor to self! Still others try to argue men into religion, or by appealing to their natural feelings. But all such arts, for they are no better, must be discarded by a true servant of God. Only the Holy Spirit can reveal Christ, taking the things of Christ, and showing them unto us, applying the Word with power to our hearts, and bringing the sweetness, reality, and blessedness of divine things into our souls.
Unless we have a measure of the same demonstration of the Spirit, all that is said by us in the pulpit drops to the ground - is has no real effect - there is no true or abiding fruit - no fruit unto eternal life. If there be in it some enticing words of man's wisdom, it may please the mind of those who are gratified by such arts - it may stimulate and occupy the attention for the time - but there is ceases, and all that has been heard fades away like a dream in the night.
~J. C. Philpot~
True Preaching
True Preaching
The instrumentality by which the spiritual reforms of the eighteenth century carried on their operations, was of the simplest description. It was neither more nor less than the good apostolic weapon of preaching. The sword which the apostle Paul wielded with such mighty effect, when he assaulted the strongholds of heathenism eighteen hundred years ago - was the same sword by which they won their victories.
They preached everywhere. If the pulpit of a parish church was open to them, they gladly availed themselves of it. If it could not be obtained, they were equally ready to preach in a barn. No place came amiss to them. In the field or by the roadside, on the village green or in the market place, in the lanes or in alleys, in cellars or in garrets, on a tub or on a table, on a bench or on horseback, wherever hearers could be gathered, the spiritual reformers of the eighteenth century were ready to speak to them about their souls.
They preached simply. They rightly concluded that the very first thing to be aimed at in a sermon - was to be understood. They strove to come down to the level of the people, and to speak what the poor could understand. To attain this they were not ashamed to crucify their style, and to sacrifice their reputations for learning. They carried out the maxim of Augustine, "A wooden key is not so beautiful as a golden one, but if it can open the door when the golden one cannot, it is far more useful."
They preached fervently and directly. They cast aside that dull, cold, heavy, lifeless mode of delivery, which had long made sermons a very proverb for dullness. They proclaimed the words of faith - with faith, and the story of life - with life. They spoke with fiery zeal, like men who were thoroughly persuaded that what they said was true, and that it was of the utmost importance to your eternal interest to hear it. They threw heart and soul and feeling into their sermons, and sent their hearers home convinced, at any rate, that the preacher was sincere and wished them well. They believed that you must speak from the heart, and that there must be unmistakable faith and conviction within the pulpit - if there is to be faith and conviction among the pews.
But what was the substance and subject-matter of the preaching which produced such wonderful effect in the eighteenth century? I will not insult my reader's common sense, by only saying that it was "simple, earnest, fervent, real, genial, brave, life-like," and so forth; I would have it understood that it was eminently doctrinal,dogmatic, and distinct.
For one thing, then, the spiritual reformers of the eighteenth century taught constantly the sufficiency and supremacy of Holy Scripture. The Bible, whole and unmutilated, was their sole rule of faith and practice. They accepted all its statements without question or dispute. They knew nothing of any part of Scripture being uninspired. They never flinched from asserting that there can be no error in the Word of God; and that when we cannot understand or reconcile some part of its contents, the fault is in the interpreter and not in the text. In all their preaching they were eminently men of one book. To that book they were content to pin their faith, and by it to stand or fall.
Furthermore, the reformers of the eighteenth century taught constantly the total corruption of human nature. They knew nothing of the modern notion that Christ is in every man, and that all possess something good within, which they have only to stir up and use in order to be saved. They never flattered men and women in this fashion. They told them plainly that they were spiritually dead, and must be made alive again; that they were guilty, lost, helpless, hopeless, and in imminent danger of eternal ruin. Strange and paradoxical as it may seem to some, their first step towards making men good - was to show them that they were utterly bad; and their primary argument in persuading men to do something for their souls - was to convince them that they could do nothing at all.
Furthermore, the reformers of the eighteenth century taught constantly that Christ's death upon the Cross was the only satisfaction for man's sins; and that, when Christ died, He died as our substitute, 'The just for the unjust.' This, in fact, was the cardinal point in almost all their sermons. They loved Christ's person; they rejoiced in Christ's promises; they urged men to walk after Christ's example. But the one subject, above all others, concerning Christ, which they delighted to dwell on, was the atoning blood which Christ shed for us on the Cross.
Furthermore, the reformers of the eighteenth century taught constantly the great doctrine of justification by faith. They told men that faith was the one thing needful in order to obtain a saving interest in Christ's work for their souls. Justification, by virtue of church membership; justification, without believing or trusting - were notions to which they gave no countenance. "Everything, if you will believe, and the moment you believe; nothing, if you do not believe," was the very marrow of their preaching.
Furthermore, the reformers of the eighteenth century taught constantly the universal necessity of heart conversion and a new creation by the Holy Spirit. They proclaimed everywhere to the crowds they addressed, 'You must be born again.' "Sonship to God - by baptism; sonship to God - while we do the will of the devil" - such sonship they never admitted.
Furthermore, the reformers of the eighteenth century taught constantly the inseparable connection between true faith and personal holiness. A true Christian, they maintained, must always be known by his fruits. "No fruits - no grace," was the unvarying tenor of their preaching.
Finally, the reformers of the eighteenth century taught constantly, as doctrines both equally true, God's eternal hatred against sin - and God's love towards sinners. Both about HEAVEN and about the bottomless pit they used the utmost plainness of speech. They never shrank from declaring, in plainest terms - the certainty of God's judgment and of wrath to come, if men persisted in impenitence and unbelief. And yet, they never ceased to magnify the riches of God's kindness and compassion, and to entreat all sinners to repent and turn to God before it was too late.
Such were the main truths which the evangelists of those times were constantly preaching.
~J. C. Ryle~
The instrumentality by which the spiritual reforms of the eighteenth century carried on their operations, was of the simplest description. It was neither more nor less than the good apostolic weapon of preaching. The sword which the apostle Paul wielded with such mighty effect, when he assaulted the strongholds of heathenism eighteen hundred years ago - was the same sword by which they won their victories.
They preached everywhere. If the pulpit of a parish church was open to them, they gladly availed themselves of it. If it could not be obtained, they were equally ready to preach in a barn. No place came amiss to them. In the field or by the roadside, on the village green or in the market place, in the lanes or in alleys, in cellars or in garrets, on a tub or on a table, on a bench or on horseback, wherever hearers could be gathered, the spiritual reformers of the eighteenth century were ready to speak to them about their souls.
They preached simply. They rightly concluded that the very first thing to be aimed at in a sermon - was to be understood. They strove to come down to the level of the people, and to speak what the poor could understand. To attain this they were not ashamed to crucify their style, and to sacrifice their reputations for learning. They carried out the maxim of Augustine, "A wooden key is not so beautiful as a golden one, but if it can open the door when the golden one cannot, it is far more useful."
They preached fervently and directly. They cast aside that dull, cold, heavy, lifeless mode of delivery, which had long made sermons a very proverb for dullness. They proclaimed the words of faith - with faith, and the story of life - with life. They spoke with fiery zeal, like men who were thoroughly persuaded that what they said was true, and that it was of the utmost importance to your eternal interest to hear it. They threw heart and soul and feeling into their sermons, and sent their hearers home convinced, at any rate, that the preacher was sincere and wished them well. They believed that you must speak from the heart, and that there must be unmistakable faith and conviction within the pulpit - if there is to be faith and conviction among the pews.
But what was the substance and subject-matter of the preaching which produced such wonderful effect in the eighteenth century? I will not insult my reader's common sense, by only saying that it was "simple, earnest, fervent, real, genial, brave, life-like," and so forth; I would have it understood that it was eminently doctrinal,dogmatic, and distinct.
For one thing, then, the spiritual reformers of the eighteenth century taught constantly the sufficiency and supremacy of Holy Scripture. The Bible, whole and unmutilated, was their sole rule of faith and practice. They accepted all its statements without question or dispute. They knew nothing of any part of Scripture being uninspired. They never flinched from asserting that there can be no error in the Word of God; and that when we cannot understand or reconcile some part of its contents, the fault is in the interpreter and not in the text. In all their preaching they were eminently men of one book. To that book they were content to pin their faith, and by it to stand or fall.
Furthermore, the reformers of the eighteenth century taught constantly the total corruption of human nature. They knew nothing of the modern notion that Christ is in every man, and that all possess something good within, which they have only to stir up and use in order to be saved. They never flattered men and women in this fashion. They told them plainly that they were spiritually dead, and must be made alive again; that they were guilty, lost, helpless, hopeless, and in imminent danger of eternal ruin. Strange and paradoxical as it may seem to some, their first step towards making men good - was to show them that they were utterly bad; and their primary argument in persuading men to do something for their souls - was to convince them that they could do nothing at all.
Furthermore, the reformers of the eighteenth century taught constantly that Christ's death upon the Cross was the only satisfaction for man's sins; and that, when Christ died, He died as our substitute, 'The just for the unjust.' This, in fact, was the cardinal point in almost all their sermons. They loved Christ's person; they rejoiced in Christ's promises; they urged men to walk after Christ's example. But the one subject, above all others, concerning Christ, which they delighted to dwell on, was the atoning blood which Christ shed for us on the Cross.
Furthermore, the reformers of the eighteenth century taught constantly the great doctrine of justification by faith. They told men that faith was the one thing needful in order to obtain a saving interest in Christ's work for their souls. Justification, by virtue of church membership; justification, without believing or trusting - were notions to which they gave no countenance. "Everything, if you will believe, and the moment you believe; nothing, if you do not believe," was the very marrow of their preaching.
Furthermore, the reformers of the eighteenth century taught constantly the universal necessity of heart conversion and a new creation by the Holy Spirit. They proclaimed everywhere to the crowds they addressed, 'You must be born again.' "Sonship to God - by baptism; sonship to God - while we do the will of the devil" - such sonship they never admitted.
Furthermore, the reformers of the eighteenth century taught constantly the inseparable connection between true faith and personal holiness. A true Christian, they maintained, must always be known by his fruits. "No fruits - no grace," was the unvarying tenor of their preaching.
Finally, the reformers of the eighteenth century taught constantly, as doctrines both equally true, God's eternal hatred against sin - and God's love towards sinners. Both about HEAVEN and about the bottomless pit they used the utmost plainness of speech. They never shrank from declaring, in plainest terms - the certainty of God's judgment and of wrath to come, if men persisted in impenitence and unbelief. And yet, they never ceased to magnify the riches of God's kindness and compassion, and to entreat all sinners to repent and turn to God before it was too late.
Such were the main truths which the evangelists of those times were constantly preaching.
~J. C. Ryle~
We Must Be Holy! # 1
We Must Be Holy! # 1
We must be holy on earth before we die - if we desire to go to heaven after death! If we hope to dwell with God forever in the life to come - we must endeavor to be like Him in the life that now is. We must not only admire holiness, and wish for holiness - we must be holy.
Holiness cannot justify and save us. Holiness cannot cover our iniquities, make satisfaction for transgressions, pay our debts to God. Our best works are no better than filthy rags, when tried by the light of God's law. The righteousness which Jesus Christ brought in, must be our only confidence - and the blood of His atonement, our only hope. All this is perfectly true, and yet we must be holy.
We must be holy - because God in the Bible plainly commands it. "As He who has called you is holy - so be holy in all manner of conversation; because it is written, Be holy - for I am holy" (1 Peter 1:15, 16).
We must be holy - because this is one great end for which Christ came into the world. "He died for all, that those who live should not henceforth live unto themselves, but unto Him who died for them, and rose again" (2 Cor. 5:15).
We must be holy - because this is the only sound evidence that we have a saving faith in Christ. "Faith, if it has not works, is dead, being alone." "As the body without the spirit is dead, so faith without works is dead also" (James 2:17, 26).
We must be holy - because this is the only proof that we love the Lord Jesus Christ in sincerity. What can be more plain than our Lord's own words? "If you love Me - keep My commandments." "He who has My commandments, and keeps them - he it is that loves Me." (John 14:15, 21).
We must be holy - because this is the only sound evidence that we are God's children. "As many as are led by the Spirit of God, they are the sons of God." "Whoever does not righteousness is not of God" (Romans 8:14; 1 John 3:10).
Lastly, we must be holy - because without holiness on earth, we should never be prepared and fit for heaven. It is written of the heavenly glory, "There shall never enter into it anything that defiles, neither whatever works abomination, or makes a lie" (Rev. 21:27). Paul says expressly, "Without holiness, no man shall see the Lord!" (Heb. 12:14).
Ah, reader, that last text I have just quoted is very solemn. It ought to make you think. It was written by the inspiration of God - it is not my private fancy. Its words are the words of the Bible - not of my own invention. God has said it, and God will stand to it: "Without holiness, no man shall see the Lord."
What tremendous words these are! What thoughts come across my mind as I write them down! I look at the world - and see the greater part of it lying in wickedness! I look at professing Christians - and see the vast majority having nothing of Christianity, but the name! I turn to the Bible, and I hear the Spirit saying, "Without holiness, no man shall see the Lord."
Surely it is a text that ought to make you consider your ways, and search your hearts. Surely it should raise within you solemn thoughts and send you to prayer!
You may try to put me off by saying you feel much, and think much about these things - far more than many suppose. I answer, This is not the point! The poor lost souls in the bottomless pit, do as much as this! The great question is, not what you think and what you feel - but what you DO. Are you holy?
You may say, It was never meant that all Christians should be holy, and that holiness such as I have described is only for great saints, and people of uncommon gifts. I answer, I cannot see this in Scripture. I read that EVERY man who has hope in Christ, purifies himself" (1 John 3:3). "Without holiness, no man shall see the Lord."
You may say, It is impossible to be so holy, and to do our duty in this life at the same time - the thing cannot be done. I answer, You are mistaken - it can be done. With God on your side, nothing is impossible. It has been done by many: Moses, and Obadiah, and Daniel, and the servants of Nero's household, are all examples that go to prove it.
You may say, If you were so holy - you would be unlike other people. I answer, I know it well - it is just what I want you to be. Christ's true servants always were unlike the world around them - a separate nation, a peculiar people; and you must be so too, if you would be saved.
You may say, At this rate, very few will be saved. I answer - I know it. Jesus said so eighteen hundred years ago. Few will be saved, because few will take the trouble to seek salvation. Men will not deny themselves the pleasures of sin and their own way for a season; for this they turn their backs on "an inheritance that is imperishable, uncorrupted, and unfading!" "You will not come to Me," says Jesus, "That you might have life" (John 5:40).
You may say, These are hard sayings - the way is very narrow. I answer, I know it! Jesus said so eighteen hundred years ago. He always said that men must take up the cross daily, that they must be ready to cut off hand or foot - if they would be His disciples. It is in true religion, as it is in other things, "There are no gains without pains." That which costs nothing is worth nothing!"
Whatever you may think fit to say, you must be holy - if you would see the Lord in eternal glory. Where is your Christianity, if you are not holy? Show it to me without holiness, if you can. You must not merely have a Christian name and Christian knowledge, you must have a Christian character also. You must be a saint on earth - if ever you mean to be a saint in heaven. God has said it, and He will not go back, "Without holiness, no man shall see the Lord." "The Pope's calendar," says one, "only makes saints of the dead; but Scripture requires sanctity in the living." "Let not men deceive themselves," says Owen, "sanctification is a qualification indispensably necessary, unto those who will be under the conduct of the Lord Jesus unto salvation. He leads none to heaven - but whom He sanctifies on the earth. This living Head will not admit a dead member!"
Surely you will not wonder that Scripture says, "you must be born again" (John 3:7). Surely it is clear as noonday that many of you need a complete change - new hearts, new natures - if ever you are to be saved. Old things must pass away, you must become new creatures! Without holiness, no man, be he who he may - no man shall ever see the Lord!
Would you be holy? Would you be partakers of the Divine nature? Then go to Christ! Wait for nothing! Wait for nobody! Do not linger! Think not to make yourself ready, Go, and say to Him, in the words of that beautiful hymn -
"Nothing in my hand I bring,
Simply to Your Cross I cling!
Naked, flee to You for dress;
Helpless, look to You for grace!"
There is not a brick nor a stone laid in the work of our sanctification until we go to Christ! Holiness is His special gift to His believing people. Holiness is the work He carries on in their hearts, by the Holy Spirit whom He puts within them. He is appointed a Prince and a Saviour, to give repentance as well as remission of sins. To as many as receive Him - He gives power to become sons of God. Holiness does not come by blood - parents cannot give it to their children. Holiness does not come by the will of the flesh, or by the will of man - ministers cannot give it by baptism. Holiness comes from Christ! It is the vital union with Him. It is the fruit of being a living branch of the true vine! Go then to Christ, and say, "Lord, not only save me from the guilt of sin, but send the Spirit, whom You did promise, and save me from its power. Make me holy! Teach me to do your will! Amen
~J. C. Ryle~
(The End)
We must be holy on earth before we die - if we desire to go to heaven after death! If we hope to dwell with God forever in the life to come - we must endeavor to be like Him in the life that now is. We must not only admire holiness, and wish for holiness - we must be holy.
Holiness cannot justify and save us. Holiness cannot cover our iniquities, make satisfaction for transgressions, pay our debts to God. Our best works are no better than filthy rags, when tried by the light of God's law. The righteousness which Jesus Christ brought in, must be our only confidence - and the blood of His atonement, our only hope. All this is perfectly true, and yet we must be holy.
We must be holy - because God in the Bible plainly commands it. "As He who has called you is holy - so be holy in all manner of conversation; because it is written, Be holy - for I am holy" (1 Peter 1:15, 16).
We must be holy - because this is one great end for which Christ came into the world. "He died for all, that those who live should not henceforth live unto themselves, but unto Him who died for them, and rose again" (2 Cor. 5:15).
We must be holy - because this is the only sound evidence that we have a saving faith in Christ. "Faith, if it has not works, is dead, being alone." "As the body without the spirit is dead, so faith without works is dead also" (James 2:17, 26).
We must be holy - because this is the only proof that we love the Lord Jesus Christ in sincerity. What can be more plain than our Lord's own words? "If you love Me - keep My commandments." "He who has My commandments, and keeps them - he it is that loves Me." (John 14:15, 21).
We must be holy - because this is the only sound evidence that we are God's children. "As many as are led by the Spirit of God, they are the sons of God." "Whoever does not righteousness is not of God" (Romans 8:14; 1 John 3:10).
Lastly, we must be holy - because without holiness on earth, we should never be prepared and fit for heaven. It is written of the heavenly glory, "There shall never enter into it anything that defiles, neither whatever works abomination, or makes a lie" (Rev. 21:27). Paul says expressly, "Without holiness, no man shall see the Lord!" (Heb. 12:14).
Ah, reader, that last text I have just quoted is very solemn. It ought to make you think. It was written by the inspiration of God - it is not my private fancy. Its words are the words of the Bible - not of my own invention. God has said it, and God will stand to it: "Without holiness, no man shall see the Lord."
What tremendous words these are! What thoughts come across my mind as I write them down! I look at the world - and see the greater part of it lying in wickedness! I look at professing Christians - and see the vast majority having nothing of Christianity, but the name! I turn to the Bible, and I hear the Spirit saying, "Without holiness, no man shall see the Lord."
Surely it is a text that ought to make you consider your ways, and search your hearts. Surely it should raise within you solemn thoughts and send you to prayer!
You may try to put me off by saying you feel much, and think much about these things - far more than many suppose. I answer, This is not the point! The poor lost souls in the bottomless pit, do as much as this! The great question is, not what you think and what you feel - but what you DO. Are you holy?
You may say, It was never meant that all Christians should be holy, and that holiness such as I have described is only for great saints, and people of uncommon gifts. I answer, I cannot see this in Scripture. I read that EVERY man who has hope in Christ, purifies himself" (1 John 3:3). "Without holiness, no man shall see the Lord."
You may say, It is impossible to be so holy, and to do our duty in this life at the same time - the thing cannot be done. I answer, You are mistaken - it can be done. With God on your side, nothing is impossible. It has been done by many: Moses, and Obadiah, and Daniel, and the servants of Nero's household, are all examples that go to prove it.
You may say, If you were so holy - you would be unlike other people. I answer, I know it well - it is just what I want you to be. Christ's true servants always were unlike the world around them - a separate nation, a peculiar people; and you must be so too, if you would be saved.
You may say, At this rate, very few will be saved. I answer - I know it. Jesus said so eighteen hundred years ago. Few will be saved, because few will take the trouble to seek salvation. Men will not deny themselves the pleasures of sin and their own way for a season; for this they turn their backs on "an inheritance that is imperishable, uncorrupted, and unfading!" "You will not come to Me," says Jesus, "That you might have life" (John 5:40).
You may say, These are hard sayings - the way is very narrow. I answer, I know it! Jesus said so eighteen hundred years ago. He always said that men must take up the cross daily, that they must be ready to cut off hand or foot - if they would be His disciples. It is in true religion, as it is in other things, "There are no gains without pains." That which costs nothing is worth nothing!"
Whatever you may think fit to say, you must be holy - if you would see the Lord in eternal glory. Where is your Christianity, if you are not holy? Show it to me without holiness, if you can. You must not merely have a Christian name and Christian knowledge, you must have a Christian character also. You must be a saint on earth - if ever you mean to be a saint in heaven. God has said it, and He will not go back, "Without holiness, no man shall see the Lord." "The Pope's calendar," says one, "only makes saints of the dead; but Scripture requires sanctity in the living." "Let not men deceive themselves," says Owen, "sanctification is a qualification indispensably necessary, unto those who will be under the conduct of the Lord Jesus unto salvation. He leads none to heaven - but whom He sanctifies on the earth. This living Head will not admit a dead member!"
Surely you will not wonder that Scripture says, "you must be born again" (John 3:7). Surely it is clear as noonday that many of you need a complete change - new hearts, new natures - if ever you are to be saved. Old things must pass away, you must become new creatures! Without holiness, no man, be he who he may - no man shall ever see the Lord!
Would you be holy? Would you be partakers of the Divine nature? Then go to Christ! Wait for nothing! Wait for nobody! Do not linger! Think not to make yourself ready, Go, and say to Him, in the words of that beautiful hymn -
"Nothing in my hand I bring,
Simply to Your Cross I cling!
Naked, flee to You for dress;
Helpless, look to You for grace!"
There is not a brick nor a stone laid in the work of our sanctification until we go to Christ! Holiness is His special gift to His believing people. Holiness is the work He carries on in their hearts, by the Holy Spirit whom He puts within them. He is appointed a Prince and a Saviour, to give repentance as well as remission of sins. To as many as receive Him - He gives power to become sons of God. Holiness does not come by blood - parents cannot give it to their children. Holiness does not come by the will of the flesh, or by the will of man - ministers cannot give it by baptism. Holiness comes from Christ! It is the vital union with Him. It is the fruit of being a living branch of the true vine! Go then to Christ, and say, "Lord, not only save me from the guilt of sin, but send the Spirit, whom You did promise, and save me from its power. Make me holy! Teach me to do your will! Amen
~J. C. Ryle~
(The End)
Saturday, July 14, 2018
The Work of the Holy Spirit # 4
The Work of the Holy Spirit # 4
We are not to wait, in matters of duty, until we feel ourselves sensibly under the influence of the Spirit - but to enter upon obedience, expecting His gracious aid - we are not so much to wait for, as to wait upon the Holy Spirit.
Beware of making the experience of others, rather than the Word of God, a criterion to judge of the work of the Spirit in yourselves.
In judging of the Spirit's incitement to duty, trust not to the impulses of your own mind, however strong, without trying them by the Word; the most frenzied enthusiasm, and the most mischievous fanaticism, have resulted from a neglect of this caution. All the Spirit's work in the heart is in accordance with His own rules in the Word. He cannot contradict Himself.
And now with a few DIRECTIONS I shall close.
Believe, feel, and practically acknowledge, your need of Divine influence. Let there be an abiding, humbling, influential sense of your utter moral inability, of infantile weakness, and dependence.
Let there be habitual, earnest, believing, wrestling prayer for the Holy Spirit, (Matt. 7:7-11). Pray sincerely, really desiring to make whatever sacrifices, self-denial, mortification, His coming shall bring.
Depend upon the Holy Spirit. Do everything in simple childlike reliance upon His aid. Never venture out of His sight, nor take a step without laying hold of His hand by faith. Read, hear, pray, watch, struggle - in the Spirit. Yield yourselves up into the care, protection, and guidance of this Divine Agent.
Expect the Spirit in faith. He is promised. You live under a dispensation of abounding communicated grace. Look for the heavenly shower in its season.
Seek often sanctifying grace, for all those precious fruits which form the Christian temper, adorn our character, and bless our species, and which the apostle enumerates in Galatians 5:22, "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance."
Obtain and preserve the Spirit's witness to your adoption. Labor after this heart-cheering testimony to your Divine filiation, "The Spirit Himself bears witness with our spirit, that we are the children of God." Happy assurance! Blessed confidence!
Dwell my dear friends, on this glorious and delightful doctrine of the Spirit's work in believers. Yield yourselves up into His hands to become His finished and exquisite workmanship. Implore Him to add another and another stroke and touch, in producing the image of God in your souls. Beseech Him who formed Christ in the womb of the virgin by a supernatural overshadowing, to form Him in your heart, that you may be a miniature picture of Him who is the brightness of His Father's glory. Seek His blessed power to inspire obedience into you, that holiness may become, in this sense, natural to you, and all your duties be brought forth in the easy, healthful, and graceful walk of the new creature; that you may feel no confinement or constraint in the service of God - but walk, run, yes fly onward towards eternal happiness in the amplitude and liberty of your Divine life.
Since it is by the instrumentality of the Word of truth, that the Spirit carries on His work of grace in the soul - be diligent in the devout perusal of the Scriptures. It is when the mind is fixing the eye of contemplation on the objects of revelation, that the Comforter comes down into the heart. The Word of God is the sword of the Spirit by which He slays our corruptions, and the fire by which He purifies our souls. It is then illumination is diffused through our minds, sanctification through our heart, and comfort spreads over our whole soul, when we commune with God in His own Book. He delights to bless those who study it. The Spirit-like dove is ever hovering over these precious leaves, to reveal Himself to the humble and contrite student, of their contents. No wonder we have little of the Spirit when we seek Him not in the Word.
Diligently follow up and improve all the gentle drawings and sweet persuasives of this Divine Sanctifier. Be quick to discern His seasons of visitation, and skillful to turn to account all His various operations. Be deeply humbled that with such a Teacher you have learned so little, with such a Sanctifier you are no holier, and with such a Comforter no happier. Seek a livelier faith, a closer union with Christ, that you have have more of that influence which is ever flowing from the Head into all the members. Look to Him, that by His efficacious and rich anointings you may be enlightened when dark, quickened when dead, drawn when reluctant, strengthened when weak, sustained when falling, enlarged when in difficulties, comforted when sad. May this Divine Spirit be in us as a well of water springing up into everlasting life.
"O Holy Spirit, the Comforter, come and dwell in our souls - make our bodies your temple. Fill our minds with your light, and our hearts with your love, that over our whole character your power may be seen in the beauties of holiness. May we all live as something sacred to You, as well as perfected by You. Come in all your seven-fold energy - and replenish us with your illuminating, comforting, sanctifying influence. Baptize us with celestial fire, and give us, in your abundant grace, the pledge of glory everlasting! Amen."
~J. C. Ryle~
(The End)
We are not to wait, in matters of duty, until we feel ourselves sensibly under the influence of the Spirit - but to enter upon obedience, expecting His gracious aid - we are not so much to wait for, as to wait upon the Holy Spirit.
Beware of making the experience of others, rather than the Word of God, a criterion to judge of the work of the Spirit in yourselves.
In judging of the Spirit's incitement to duty, trust not to the impulses of your own mind, however strong, without trying them by the Word; the most frenzied enthusiasm, and the most mischievous fanaticism, have resulted from a neglect of this caution. All the Spirit's work in the heart is in accordance with His own rules in the Word. He cannot contradict Himself.
And now with a few DIRECTIONS I shall close.
Believe, feel, and practically acknowledge, your need of Divine influence. Let there be an abiding, humbling, influential sense of your utter moral inability, of infantile weakness, and dependence.
Let there be habitual, earnest, believing, wrestling prayer for the Holy Spirit, (Matt. 7:7-11). Pray sincerely, really desiring to make whatever sacrifices, self-denial, mortification, His coming shall bring.
Depend upon the Holy Spirit. Do everything in simple childlike reliance upon His aid. Never venture out of His sight, nor take a step without laying hold of His hand by faith. Read, hear, pray, watch, struggle - in the Spirit. Yield yourselves up into the care, protection, and guidance of this Divine Agent.
Expect the Spirit in faith. He is promised. You live under a dispensation of abounding communicated grace. Look for the heavenly shower in its season.
Seek often sanctifying grace, for all those precious fruits which form the Christian temper, adorn our character, and bless our species, and which the apostle enumerates in Galatians 5:22, "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance."
Obtain and preserve the Spirit's witness to your adoption. Labor after this heart-cheering testimony to your Divine filiation, "The Spirit Himself bears witness with our spirit, that we are the children of God." Happy assurance! Blessed confidence!
Dwell my dear friends, on this glorious and delightful doctrine of the Spirit's work in believers. Yield yourselves up into His hands to become His finished and exquisite workmanship. Implore Him to add another and another stroke and touch, in producing the image of God in your souls. Beseech Him who formed Christ in the womb of the virgin by a supernatural overshadowing, to form Him in your heart, that you may be a miniature picture of Him who is the brightness of His Father's glory. Seek His blessed power to inspire obedience into you, that holiness may become, in this sense, natural to you, and all your duties be brought forth in the easy, healthful, and graceful walk of the new creature; that you may feel no confinement or constraint in the service of God - but walk, run, yes fly onward towards eternal happiness in the amplitude and liberty of your Divine life.
Since it is by the instrumentality of the Word of truth, that the Spirit carries on His work of grace in the soul - be diligent in the devout perusal of the Scriptures. It is when the mind is fixing the eye of contemplation on the objects of revelation, that the Comforter comes down into the heart. The Word of God is the sword of the Spirit by which He slays our corruptions, and the fire by which He purifies our souls. It is then illumination is diffused through our minds, sanctification through our heart, and comfort spreads over our whole soul, when we commune with God in His own Book. He delights to bless those who study it. The Spirit-like dove is ever hovering over these precious leaves, to reveal Himself to the humble and contrite student, of their contents. No wonder we have little of the Spirit when we seek Him not in the Word.
Diligently follow up and improve all the gentle drawings and sweet persuasives of this Divine Sanctifier. Be quick to discern His seasons of visitation, and skillful to turn to account all His various operations. Be deeply humbled that with such a Teacher you have learned so little, with such a Sanctifier you are no holier, and with such a Comforter no happier. Seek a livelier faith, a closer union with Christ, that you have have more of that influence which is ever flowing from the Head into all the members. Look to Him, that by His efficacious and rich anointings you may be enlightened when dark, quickened when dead, drawn when reluctant, strengthened when weak, sustained when falling, enlarged when in difficulties, comforted when sad. May this Divine Spirit be in us as a well of water springing up into everlasting life.
"O Holy Spirit, the Comforter, come and dwell in our souls - make our bodies your temple. Fill our minds with your light, and our hearts with your love, that over our whole character your power may be seen in the beauties of holiness. May we all live as something sacred to You, as well as perfected by You. Come in all your seven-fold energy - and replenish us with your illuminating, comforting, sanctifying influence. Baptize us with celestial fire, and give us, in your abundant grace, the pledge of glory everlasting! Amen."
~J. C. Ryle~
(The End)
Saturday, July 7, 2018
The Work of the Holy Spirit # 3
The Work of the Holy Spirit # 3
Be not deceived, dear brethren; God's Spirit is not thus confined or communicated. The Holy Spirit comes down on every renewed and believing soul directly from God. The Holy Spirit is not given by the Catholic church, or at the church's disposal, nor conveyed through any church! It is true that many means are to be enjoyed in the fellowship of Christ's true churches, upon which the blessing of Divine influence may descend but the work of the Spirit neither begins in the church, nor by the church, nor is confined to it; nor does its communication depend upon the offices of the church's ministers. The Holy Spirit is a Divine gift to the soul directly from God, the fountain of life. The Holy Spirit is a separate bestowment upon each individual; and every holy soul, in its own individuality, is taken separately under the patronage, and guidance, and fostering care of the Divine Comforter. The oversight of the Christian pastor, the ministrations of the sanctuary, and the vivifying power of sacraments and ordinances, may be blessed, and are much blessed, by the Holy Spirit, for carrying on the work of grace in the soul; but these are not the only means that are blessed by the Spirit, for there is reading, and prayer, and watching, and striving at home in the house; on all of which the Divine Agent pours His gracious energy, for He has established with every soul, that is united by faith to Christ, a direct channel of communication, which is independent of priestly order and ministerial mediation. The work of grace in the soul is God's own work, and not man's; though to a certain extent He employs human instrumentality of various kinds.
A striking writer of the seventeenth century has thus set forth, in a passage of great beauty, the work of the Spirit in regeneration and sanctification. "This which it is our duty to seek, is our dignity to possess. It is the glory of a Christian man or woman, that he has a higher Spirit than his own, no less than the Holy Spirit of God, in him. The Holy Spirit accommodates grace to every faculty, as the dew is white in the lily, and red in the rose, so the Holy Spirit in his graces, is light to the mind, liberty in the will, order in the affections. Also the Holy Spirit accommodates suitable influences to every grace - He gives such sweet touches upon their holy love, fear, meekness, patience, as makes them go forth into act in a free spontaneous manner. He acts so powerfully, as if there were no room left for human liberty, and yet so naturally, as if there were no power at all in it. Further, the Holy Spirit accommodates Himself to them at every turn; He is a Spirit of grace in their penitential meltings; a Spirit of supplication in their ardent devotions; a Spirit of revelation in their biblical studies; a Spirit of love in their charities; a Spirit of power in their infirmities; a Spirit of fear in their holy walkings; a Spirit of meekness in their attitudes towards others; a Spirit of comfort in their afflictions; a Spirit of glory in their reproaches; a Spirit of holiness in all their living. The Holy Spirit lives, breathes, moves, and aptly operates in them. Hence in all their good actions they are lifted up above themselves, and carried beyond the line of a mere human spirit; they walk in a Divine circle from God, as the first cause, to God as the last end; they center on nothing less than God Himself; and take no aim lower than His glory! This is an excellent privilege indeed, they are actuated by the Holy Spirit, and walk as Christ walked; they, as mystical parts of Him, tread in His Divine steps - no flesh on earth but that which is spiritually joined to Him, does so - all others are off from the great center; their best works putrefy; one inferior end or other, like a worm at the root, makes them moulder into nothing; not being terminated in God, they are not accepted as done to Him." (Polhill).
I shall now lay down some CAUTIONS concerning this momentous doctrine of the Holy Spirit, which it will be of importance for you to observe.
Be not staggered by your inability to comprehend how the Spirit acts upon your mind. Modes of operation are often inscrutable, where facts are obvious and indisputable. Our Lord admits the mysteriousness of this truth, in His conversation with Nicodemus (John 3:8).
Do not attempt to discriminate at the time, between the influence that comes from above, and the operation of your own faculties, or of the Word of God. There is nothing violent, nothing palpable, nothing ascertainable, either by the evidence of the senses or of consciousness, at least, necessarily so, in this power, except as to its effects. The workings of Divine influence are so gentle, so harmonious with all the working of our own mental faculties, as to insinuate themselves unperceived, at any rate in any other way than by their fruits, by the mind that is the subject of them. We may have just reason to believe we are wrought upon, without being able to discriminate between the Spirit's grace to us - and our own mental acts.
Do not test the reality of the Spirit's work so much by the strength of emotion, as by the sanctity of affection and principle. The Spirit's work is not usually characterized by raptures or terrors. He does not usually speak in the storm or earthquake - but in the still small voice.
While admitting the sovereignty of this Divine gift, do not confound sovereignty with what is capricious and arbitrary. God gives the Spirit to whom He will - but He wills to give Him to all who seek it. The Spirit's influence is distinct from means - but not separate from them.
This leads me to say, do not expect the Spirit but in connection with means. In the first bestowment of the Spirit, God is often found by those who seek Him not - but every subsequent communication must be obtained by believing prayer, watchfulness, diligence, and waiting.
Beware of slighting and grieving the Holy Spirit by neglecting His gracious motions, and by the indulgence of sinful affections.
Do not be satisfied with small and ordinary measures of Divine influence. God gives more grace. Any measure is attainable, if we have faith to seek and to receive it. "Open your mouth wide," says God, "and I will fill it." "We are not straitened in Him - but in ourselves."
~John Angell James~
(continued with # 4)
Be not deceived, dear brethren; God's Spirit is not thus confined or communicated. The Holy Spirit comes down on every renewed and believing soul directly from God. The Holy Spirit is not given by the Catholic church, or at the church's disposal, nor conveyed through any church! It is true that many means are to be enjoyed in the fellowship of Christ's true churches, upon which the blessing of Divine influence may descend but the work of the Spirit neither begins in the church, nor by the church, nor is confined to it; nor does its communication depend upon the offices of the church's ministers. The Holy Spirit is a Divine gift to the soul directly from God, the fountain of life. The Holy Spirit is a separate bestowment upon each individual; and every holy soul, in its own individuality, is taken separately under the patronage, and guidance, and fostering care of the Divine Comforter. The oversight of the Christian pastor, the ministrations of the sanctuary, and the vivifying power of sacraments and ordinances, may be blessed, and are much blessed, by the Holy Spirit, for carrying on the work of grace in the soul; but these are not the only means that are blessed by the Spirit, for there is reading, and prayer, and watching, and striving at home in the house; on all of which the Divine Agent pours His gracious energy, for He has established with every soul, that is united by faith to Christ, a direct channel of communication, which is independent of priestly order and ministerial mediation. The work of grace in the soul is God's own work, and not man's; though to a certain extent He employs human instrumentality of various kinds.
A striking writer of the seventeenth century has thus set forth, in a passage of great beauty, the work of the Spirit in regeneration and sanctification. "This which it is our duty to seek, is our dignity to possess. It is the glory of a Christian man or woman, that he has a higher Spirit than his own, no less than the Holy Spirit of God, in him. The Holy Spirit accommodates grace to every faculty, as the dew is white in the lily, and red in the rose, so the Holy Spirit in his graces, is light to the mind, liberty in the will, order in the affections. Also the Holy Spirit accommodates suitable influences to every grace - He gives such sweet touches upon their holy love, fear, meekness, patience, as makes them go forth into act in a free spontaneous manner. He acts so powerfully, as if there were no room left for human liberty, and yet so naturally, as if there were no power at all in it. Further, the Holy Spirit accommodates Himself to them at every turn; He is a Spirit of grace in their penitential meltings; a Spirit of supplication in their ardent devotions; a Spirit of revelation in their biblical studies; a Spirit of love in their charities; a Spirit of power in their infirmities; a Spirit of fear in their holy walkings; a Spirit of meekness in their attitudes towards others; a Spirit of comfort in their afflictions; a Spirit of glory in their reproaches; a Spirit of holiness in all their living. The Holy Spirit lives, breathes, moves, and aptly operates in them. Hence in all their good actions they are lifted up above themselves, and carried beyond the line of a mere human spirit; they walk in a Divine circle from God, as the first cause, to God as the last end; they center on nothing less than God Himself; and take no aim lower than His glory! This is an excellent privilege indeed, they are actuated by the Holy Spirit, and walk as Christ walked; they, as mystical parts of Him, tread in His Divine steps - no flesh on earth but that which is spiritually joined to Him, does so - all others are off from the great center; their best works putrefy; one inferior end or other, like a worm at the root, makes them moulder into nothing; not being terminated in God, they are not accepted as done to Him." (Polhill).
I shall now lay down some CAUTIONS concerning this momentous doctrine of the Holy Spirit, which it will be of importance for you to observe.
Be not staggered by your inability to comprehend how the Spirit acts upon your mind. Modes of operation are often inscrutable, where facts are obvious and indisputable. Our Lord admits the mysteriousness of this truth, in His conversation with Nicodemus (John 3:8).
Do not attempt to discriminate at the time, between the influence that comes from above, and the operation of your own faculties, or of the Word of God. There is nothing violent, nothing palpable, nothing ascertainable, either by the evidence of the senses or of consciousness, at least, necessarily so, in this power, except as to its effects. The workings of Divine influence are so gentle, so harmonious with all the working of our own mental faculties, as to insinuate themselves unperceived, at any rate in any other way than by their fruits, by the mind that is the subject of them. We may have just reason to believe we are wrought upon, without being able to discriminate between the Spirit's grace to us - and our own mental acts.
Do not test the reality of the Spirit's work so much by the strength of emotion, as by the sanctity of affection and principle. The Spirit's work is not usually characterized by raptures or terrors. He does not usually speak in the storm or earthquake - but in the still small voice.
While admitting the sovereignty of this Divine gift, do not confound sovereignty with what is capricious and arbitrary. God gives the Spirit to whom He will - but He wills to give Him to all who seek it. The Spirit's influence is distinct from means - but not separate from them.
This leads me to say, do not expect the Spirit but in connection with means. In the first bestowment of the Spirit, God is often found by those who seek Him not - but every subsequent communication must be obtained by believing prayer, watchfulness, diligence, and waiting.
Beware of slighting and grieving the Holy Spirit by neglecting His gracious motions, and by the indulgence of sinful affections.
Do not be satisfied with small and ordinary measures of Divine influence. God gives more grace. Any measure is attainable, if we have faith to seek and to receive it. "Open your mouth wide," says God, "and I will fill it." "We are not straitened in Him - but in ourselves."
~John Angell James~
(continued with # 4)
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