Our Love To God # 2
Here are a few TESTS of true love to God:
1. Have you been convicted of and made to mourn over your natural enmity against God, that not only was your heart dead as a stone toward Him - but filled with antagonism to and dis-relish of Him?
2. Do you love God for His holiness as well as His grace? Has it wrought in you a filial fear of displeasing Him, so that you jealously watch your heart lest it lead you away fro Him and His ways (Heb. 12:28).?
3. Does love to God regulate your life, influence your walk, and move you to obedience?
4. Is it weaning you from the creature, separating you from the world, delivering from the things opposed to sincere good love for God?
5. Do you love His truth? Some pretend to love all preachers and preaching alike - incapable of distinguishing error from truth.
6. Does it cause you to entertain good thoughts of God when His dispensations cross your will, moving you to place the best construction on the same and attributing them to His wisdom? For "love thinks no evil" (1 Corinthians 13:15).
7. God is truly loved above all others, when no affection for the creature can draw us deliberately to sin against Him (Job. 2:9-10).
8. God is truly loved, when we gladly incur and endure the displeasure and frowns of our fellows, rather than offend against Him (Luke 14:26).
9. God is truly loved, when we make it our principal concern to please Him, rather than gratify the flesh or promote our worldly interests.
10. God is truly loved when the heart is wounded and grieved at the dishonor done to Him all around us (Psalm 119:53).
If your love has waned and you long for it to be revived - do not doubt God's love for you (for that will further weaken it), but look again at Christ on the Cross. The best food for our love - is to feed on His love.
~A. W. Pink~
(The End)
A Proliferation of Christian Devotionals and Sermons
Saturday, September 15, 2018
Our Love to God # 1
Our Love to God # 1
That there is such a thing as a human creature exercising love to God is clear from Scripture, "And we know that all things work together for good to those who love God" (Rom. 8:28). And they are identified in the remainder of that verse, "to those who are the called according to His purpose" - those who are effectually called from death unto life in consequence of God's eternal decree. So too we read of "the things which God has prepared for those who love him" (1 Corinthians 2:9).
Divine love is always reciprocal. In due time, God sheds abroad His love in the hearts of those whom He has loved from everlasting - so that they in return love Him. As another has said, "When love has descended from Heaven to earth, it has finished half its course; but when it ascends from earth to Heaven again, then the circle is completed." Our love to Him is but a small stream that flows from and runs back to the ocean of God's love. This love is not of natural kindling, but from the supernatural operation of the Holy Spirit. Then the understanding is made to perceive, the judgment to esteem, the will to choose, and the whole soul to delight in God. The renewed person now sees there to be nothing in Heaven or earth, to be desired in comparison with Him.
This is one of the essential characteristic features of all the regenerate. They differ considerably in gifts and attainments, but one thing they have in common - they are all lovers of God. Never has a single individual been born into the kingdom of God, which was destitute of affection for Him, "every one who loves is born of God" (1 John 4:7). Some are but "babes," weak in faith; some are "young men," strong in the Lord; others are "fathers," of long experience and spiritual maturity. But one and all love God. Once they were as their fellow sinners - at enmity with God; but now they bear Him good will. The spirit of adoption has taken captive their hearts, and they love God with a little child's fervent, adoring, confident affection. They love Him for His infinite perfections, His wisdom, grace, faithfulness, holiness. They love Him as He is revealed in Christ - the Image of the invisible God. They love Him for His merciful overtures to them through the Gospel. They love Him for what He has done for them, sand for what He has promised yet to do. "We love Him because He first loved us" (1 John 4:19). Gratitude is not a base virtue, but a noble endowment, and supplies the most powerful of all spiritual motives unto a godly walk.
Love to God is a sure evidence of saving grace in the soul. As saving faith is a fruit of effectual calling, so also is affection for God - the two cannot be separated, for faith "works by love" (Gal. 5:6). Nevertheless, no Christian, when in his right mind, will ever boast of his love. Rather will he be strongly inclined to doubt if he has any, and certainly he will be ashamed of the small degree of it. This writer truly is. As he thinks how feeble, how fickle, is his affection for God, and how little genuine obedience it produces - he is confounded. Yet, by grace, he can say with poor Peter, "Lord, you know all things; you know that I love you" (John 21:17) - though my conduct, through the weakness of the flesh, appeared to give the lie thereto - You perceive that the beating of my heart is toward You.
Since there is the recognition and realization in His people that they love God, because He first loved them; that His love was free and sovereign, of mere grace, unattracted by anything amiable in them - there will necessarily be a sense of utter unworthiness in their love to Him. And thus the Christian's love to God is a very lowly and humble affection.
Love is as needful for the spiritual life, as blood is for the natural life. In neither case can the one exist without the other. Yet, though all the regenerative have love to God, not all of them are equally aware of the fact, nor are all Christians sensible of sensible to it in the same way at all times. But a personal persuasion of our love to God is most desirable. These things which the more deeply concern us, ought the more seriously to affect us. None should deny its existence, simply because they are dissatisfied with the degree or intensity of their love.
God is indeed to be loved above everyone and everything else, and loved with all our being and strength - yet the best of His people sadly fail to render unto Him that which is His due. To find the heart going out more to a near relative, than to God; or to grieve more over some temporal loss, than for an offence against the Lord - must occasion great concern to a conscientious soul. Nevertheless, such an experience is not, of itself, a proof that we have no love to God, especially if devotedness to our family does not cause us to neglect Him.
Love to God is not to be determined by its degree. Some writers have insisted that nothing but unselfish love is worthy of the name - that God must be loved for what He is, and our neighbor as His creature. But there is a love of gratitude as well as of delight, which makes a thankful return unto Him for His great love in Christ. This is expressly stated in 1 John 4:19, "We love Him - because He first loved us." Not only did God's love precede ours, being set upon us when we were entirely loveless - but it is the cause of ours. Not only as the divine power created it in us, but as the motive which we are conscious of in our love.
If our hearts had never been deeply affected by that transcendent love which moved God to give His own Son to die for such hell-deserving wretches as we know ourselves to be - would we have ever had any affection unto Him? No, indeed. Nor is there anything "legalistic" in this, if David hesitated not to leave it on record, "I love the LORD, because He has heard my voice and my supplications" (Psalm 95:1). I need not be ashamed to own that I love Him because He heard my cry for mercy and washed my sins away by the blood of the Lamb.
Love to God is not to be measured so much by its sensible stirrings or lively acts - as by its solid esteem and settled constitution. Some Christians are naturally more emotional and lively, and therefore more easily stirred. Nor is love to God to be gauged by our feelings - but determined by our purpose of heart and sincere endeavors to please God. Partly because the act may be more lively, where the affection is less firm in the heart. While the flesh remains in the believer, he will be more sensibly stirred by the things which agree with his carnal nature.
Love to God consists in a well-pleasedness in having Him as the soul's all-sufficient portion, of a delight in Him, of satisfaction in Him. Sometimes it is expressed in longings after and yearnings for Him. Sometimes it is declared in speaking well of Him to others. Often it is breathed in prayer and in praise. Occasionally it is revealed in exclamations of wonderment. It is manifested in sincere efforts to please Him, making His glory the purpose and end of our actions, and therefore in detestation of all sin. It appears at its best when, in a time of trial and temporal straitness, its possessor "rejoices in the Lord" (Hab. 3:17-18).
~Arthur Pink~
(continued with # 2)
That there is such a thing as a human creature exercising love to God is clear from Scripture, "And we know that all things work together for good to those who love God" (Rom. 8:28). And they are identified in the remainder of that verse, "to those who are the called according to His purpose" - those who are effectually called from death unto life in consequence of God's eternal decree. So too we read of "the things which God has prepared for those who love him" (1 Corinthians 2:9).
Divine love is always reciprocal. In due time, God sheds abroad His love in the hearts of those whom He has loved from everlasting - so that they in return love Him. As another has said, "When love has descended from Heaven to earth, it has finished half its course; but when it ascends from earth to Heaven again, then the circle is completed." Our love to Him is but a small stream that flows from and runs back to the ocean of God's love. This love is not of natural kindling, but from the supernatural operation of the Holy Spirit. Then the understanding is made to perceive, the judgment to esteem, the will to choose, and the whole soul to delight in God. The renewed person now sees there to be nothing in Heaven or earth, to be desired in comparison with Him.
This is one of the essential characteristic features of all the regenerate. They differ considerably in gifts and attainments, but one thing they have in common - they are all lovers of God. Never has a single individual been born into the kingdom of God, which was destitute of affection for Him, "every one who loves is born of God" (1 John 4:7). Some are but "babes," weak in faith; some are "young men," strong in the Lord; others are "fathers," of long experience and spiritual maturity. But one and all love God. Once they were as their fellow sinners - at enmity with God; but now they bear Him good will. The spirit of adoption has taken captive their hearts, and they love God with a little child's fervent, adoring, confident affection. They love Him for His infinite perfections, His wisdom, grace, faithfulness, holiness. They love Him as He is revealed in Christ - the Image of the invisible God. They love Him for His merciful overtures to them through the Gospel. They love Him for what He has done for them, sand for what He has promised yet to do. "We love Him because He first loved us" (1 John 4:19). Gratitude is not a base virtue, but a noble endowment, and supplies the most powerful of all spiritual motives unto a godly walk.
Love to God is a sure evidence of saving grace in the soul. As saving faith is a fruit of effectual calling, so also is affection for God - the two cannot be separated, for faith "works by love" (Gal. 5:6). Nevertheless, no Christian, when in his right mind, will ever boast of his love. Rather will he be strongly inclined to doubt if he has any, and certainly he will be ashamed of the small degree of it. This writer truly is. As he thinks how feeble, how fickle, is his affection for God, and how little genuine obedience it produces - he is confounded. Yet, by grace, he can say with poor Peter, "Lord, you know all things; you know that I love you" (John 21:17) - though my conduct, through the weakness of the flesh, appeared to give the lie thereto - You perceive that the beating of my heart is toward You.
Since there is the recognition and realization in His people that they love God, because He first loved them; that His love was free and sovereign, of mere grace, unattracted by anything amiable in them - there will necessarily be a sense of utter unworthiness in their love to Him. And thus the Christian's love to God is a very lowly and humble affection.
Love is as needful for the spiritual life, as blood is for the natural life. In neither case can the one exist without the other. Yet, though all the regenerative have love to God, not all of them are equally aware of the fact, nor are all Christians sensible of sensible to it in the same way at all times. But a personal persuasion of our love to God is most desirable. These things which the more deeply concern us, ought the more seriously to affect us. None should deny its existence, simply because they are dissatisfied with the degree or intensity of their love.
God is indeed to be loved above everyone and everything else, and loved with all our being and strength - yet the best of His people sadly fail to render unto Him that which is His due. To find the heart going out more to a near relative, than to God; or to grieve more over some temporal loss, than for an offence against the Lord - must occasion great concern to a conscientious soul. Nevertheless, such an experience is not, of itself, a proof that we have no love to God, especially if devotedness to our family does not cause us to neglect Him.
Love to God is not to be determined by its degree. Some writers have insisted that nothing but unselfish love is worthy of the name - that God must be loved for what He is, and our neighbor as His creature. But there is a love of gratitude as well as of delight, which makes a thankful return unto Him for His great love in Christ. This is expressly stated in 1 John 4:19, "We love Him - because He first loved us." Not only did God's love precede ours, being set upon us when we were entirely loveless - but it is the cause of ours. Not only as the divine power created it in us, but as the motive which we are conscious of in our love.
If our hearts had never been deeply affected by that transcendent love which moved God to give His own Son to die for such hell-deserving wretches as we know ourselves to be - would we have ever had any affection unto Him? No, indeed. Nor is there anything "legalistic" in this, if David hesitated not to leave it on record, "I love the LORD, because He has heard my voice and my supplications" (Psalm 95:1). I need not be ashamed to own that I love Him because He heard my cry for mercy and washed my sins away by the blood of the Lamb.
Love to God is not to be measured so much by its sensible stirrings or lively acts - as by its solid esteem and settled constitution. Some Christians are naturally more emotional and lively, and therefore more easily stirred. Nor is love to God to be gauged by our feelings - but determined by our purpose of heart and sincere endeavors to please God. Partly because the act may be more lively, where the affection is less firm in the heart. While the flesh remains in the believer, he will be more sensibly stirred by the things which agree with his carnal nature.
Love to God consists in a well-pleasedness in having Him as the soul's all-sufficient portion, of a delight in Him, of satisfaction in Him. Sometimes it is expressed in longings after and yearnings for Him. Sometimes it is declared in speaking well of Him to others. Often it is breathed in prayer and in praise. Occasionally it is revealed in exclamations of wonderment. It is manifested in sincere efforts to please Him, making His glory the purpose and end of our actions, and therefore in detestation of all sin. It appears at its best when, in a time of trial and temporal straitness, its possessor "rejoices in the Lord" (Hab. 3:17-18).
~Arthur Pink~
(continued with # 2)
Saturday, September 8, 2018
Looking At The World Through The Cross! (and others)
Looking At The World Through The Cross! (and others)
"May I never boast except in the Cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world" (Galatians 6:14).
Jesus could accomplish man's redemption in no other way than by crucifixion. He must die - and die the death of the cruel Cross.
What light and glory beam around the Cross!
Of what prodigies of grace, is it the instrument, of what glorious truths, is it the symbol, of what mighty transforming power, is it the source!
Around the Cross gathers all the light of the Old Testament economy: it explains every symbol, it substantiates every shadow, it solves every mystery, it fulfills every type, it confirms every prophecy, of that dispensation which had eternally remained unmeaning and inexplicable, but for the death of the Son of God upon the Cross.
Not the past only - but all future splendor gathers around the Cross of our Lord Jesus Christ. It assures us of the ultimate reign of the Saviour, and tells of the reward which shall spring from His sufferings. And while its one arm points to the divine counsels of eternity past - with the other it points to the future triumph and glory of Christ's kingdom in the eternity to come! Such is the lowly yet sublime, the weak yet mighty instrument, by which the sinner is saved and God eternally glorified.
The Cross of Christ is the grand consummation of all preceding dispensations of God to men; the meritorious procuring cause of all spiritual blessings to our fallen race; the scene of Christ's splendid victories over all His enemies and ours; the most powerful incentive to all evangelical holiness; the instrument which is to subjugate the world to the supremacy of Jesus; the source of all true peace, joy and hope; the tree beneath whose shadow all sin expires, all grace lives.
The Cross of our Lord Jesus Christ! What a holy thrill these words produce in the heart of those who love the Saviour! How significant is their meaning, how precious is their influence!
Marvelous and irresistible, is the power of the Cross! The Cross of Christ has subdued many a rebellious will; broken many a marble heart; laid low many a vaunting foe; overcome and triumphed, when all other instruments have failed; transformed the lion-like heart of man, into the lamb-like heart of Christ!
When lifted up in its own bare simplicity and inimitable grandeur - the Cross of Christ has won and attracted millions to its faith, admiration, and love!
What a marvelous power does this Cross of Jesus possess! It changes the Christian's entire judgment of the world. Looking at the world through the Cross - his opinion is totally revolutionized.
He sees the world as it really is - a sinful, empty, vain thing. He learns its iniquity, in that it crucified the Lord of life and glory. His expectations from the world, and his love to the world, are transformed. He has found another object of love - the Saviour whom the world cast out and slew. His love to the world is destroyed by that power which alone could destroy it - the crucifing power of the Cross.
It is the Cross which eclipses, in the view of the true believer, the glory and attraction of every other object.
What is the weapon by which faith combats with, and overcomes the world? What but the Cross of Jesus!
Just as the natural eye, gazing for a while upon the sun, is blinded for the moment to all other objects by its overpowering effulgence; so to the believer, concentrating his mind upon the glory of the crucified Saviour, studying closely the wonders of grace and love and truth meeting in the Cross - the world with all its attraction fades into the full darkness of an eclipse.
Christ and His Cross is infinitely better than the world and its trinkets!
"May I never boast except in the Cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world" (Galatians 6:14).
~Octavius Winslow~
__________________________
Yes, He is Altogether Lovely!
"Yes, He is altogether lovely" (Song of Songs 5:16).
Jesus is most desirable in Himself - and all things that are desirable are in Him. Beauty is in Christ, bounty is in Christ, riches and honor are in Christ. Jesus Christ is the treasure hidden in the gospel, and the pearl of great price. He is the sun in the firmament of the Scriptures, whom to know is everlasting life. He is a spring full of the water of life, a hive of sweetness, a storehouse of riches, a river of pleasures, wherein you may bathe your souls to all eternity! Oh, He is all fullness and sweetness! "He is the chief among ten thousand! (Song of Songs 5:10).
You may go to heaven without health, without wealth, without honor, without pleasure, without friends, without learning, but you can never go to Heaven without Christ! "I am the way the truth and the life. No one comes to the Father except through Me" (John 14:6).
"He loved me - and gave Himself for me!" (Galatians 2:20). All that Christ did and suffered - it is for me!
All that Christ has - is mine!
Christ's love is mine to pity me! Christ's mercy is mine to save me! Christ's graces are mine to beautify me! Christ's power is mine to protect me! Christ's wisdom is mine to counsel me! Christ's Spirit is mine to comfort and guide me! Christ's Word is mine to teach me! Christ's glory is mine to crown me!
Therefore, a grain of saving grace in the heart, is better than a chain of gold around the neck!
~William Dyer~
"May I never boast except in the Cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world" (Galatians 6:14).
Jesus could accomplish man's redemption in no other way than by crucifixion. He must die - and die the death of the cruel Cross.
What light and glory beam around the Cross!
Of what prodigies of grace, is it the instrument, of what glorious truths, is it the symbol, of what mighty transforming power, is it the source!
Around the Cross gathers all the light of the Old Testament economy: it explains every symbol, it substantiates every shadow, it solves every mystery, it fulfills every type, it confirms every prophecy, of that dispensation which had eternally remained unmeaning and inexplicable, but for the death of the Son of God upon the Cross.
Not the past only - but all future splendor gathers around the Cross of our Lord Jesus Christ. It assures us of the ultimate reign of the Saviour, and tells of the reward which shall spring from His sufferings. And while its one arm points to the divine counsels of eternity past - with the other it points to the future triumph and glory of Christ's kingdom in the eternity to come! Such is the lowly yet sublime, the weak yet mighty instrument, by which the sinner is saved and God eternally glorified.
The Cross of Christ is the grand consummation of all preceding dispensations of God to men; the meritorious procuring cause of all spiritual blessings to our fallen race; the scene of Christ's splendid victories over all His enemies and ours; the most powerful incentive to all evangelical holiness; the instrument which is to subjugate the world to the supremacy of Jesus; the source of all true peace, joy and hope; the tree beneath whose shadow all sin expires, all grace lives.
The Cross of our Lord Jesus Christ! What a holy thrill these words produce in the heart of those who love the Saviour! How significant is their meaning, how precious is their influence!
Marvelous and irresistible, is the power of the Cross! The Cross of Christ has subdued many a rebellious will; broken many a marble heart; laid low many a vaunting foe; overcome and triumphed, when all other instruments have failed; transformed the lion-like heart of man, into the lamb-like heart of Christ!
When lifted up in its own bare simplicity and inimitable grandeur - the Cross of Christ has won and attracted millions to its faith, admiration, and love!
What a marvelous power does this Cross of Jesus possess! It changes the Christian's entire judgment of the world. Looking at the world through the Cross - his opinion is totally revolutionized.
He sees the world as it really is - a sinful, empty, vain thing. He learns its iniquity, in that it crucified the Lord of life and glory. His expectations from the world, and his love to the world, are transformed. He has found another object of love - the Saviour whom the world cast out and slew. His love to the world is destroyed by that power which alone could destroy it - the crucifing power of the Cross.
It is the Cross which eclipses, in the view of the true believer, the glory and attraction of every other object.
What is the weapon by which faith combats with, and overcomes the world? What but the Cross of Jesus!
Just as the natural eye, gazing for a while upon the sun, is blinded for the moment to all other objects by its overpowering effulgence; so to the believer, concentrating his mind upon the glory of the crucified Saviour, studying closely the wonders of grace and love and truth meeting in the Cross - the world with all its attraction fades into the full darkness of an eclipse.
Christ and His Cross is infinitely better than the world and its trinkets!
"May I never boast except in the Cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world" (Galatians 6:14).
~Octavius Winslow~
__________________________
Yes, He is Altogether Lovely!
"Yes, He is altogether lovely" (Song of Songs 5:16).
Jesus is most desirable in Himself - and all things that are desirable are in Him. Beauty is in Christ, bounty is in Christ, riches and honor are in Christ. Jesus Christ is the treasure hidden in the gospel, and the pearl of great price. He is the sun in the firmament of the Scriptures, whom to know is everlasting life. He is a spring full of the water of life, a hive of sweetness, a storehouse of riches, a river of pleasures, wherein you may bathe your souls to all eternity! Oh, He is all fullness and sweetness! "He is the chief among ten thousand! (Song of Songs 5:10).
You may go to heaven without health, without wealth, without honor, without pleasure, without friends, without learning, but you can never go to Heaven without Christ! "I am the way the truth and the life. No one comes to the Father except through Me" (John 14:6).
"He loved me - and gave Himself for me!" (Galatians 2:20). All that Christ did and suffered - it is for me!
All that Christ has - is mine!
Christ's love is mine to pity me! Christ's mercy is mine to save me! Christ's graces are mine to beautify me! Christ's power is mine to protect me! Christ's wisdom is mine to counsel me! Christ's Spirit is mine to comfort and guide me! Christ's Word is mine to teach me! Christ's glory is mine to crown me!
Therefore, a grain of saving grace in the heart, is better than a chain of gold around the neck!
~William Dyer~
Saturday, September 1, 2018
God Dwelling With The Contrite
God Dwelling With The Contrite
"For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy; I dwell in the high and holy place - and also with him who is of a contrite and lowly spirit, to revive the spirit of the lowly, and to revive the heart of the contrite" (Isaiah 57:15).
There is nothing more remarkable in scripture than its perfect suitability to our needs. It seems to meet us in all our frames of mind, and to adapt itself to all our circumstances. We never to to the Bible for comfort, without finding something to suit our case.
For instance, what can be more cheering to one who is downcast in heart, than these words of the text? They are just what he needs. No human words could so exactly meet his feelings. Considered even as mere words - they are full of comfort. How much more, when we think of them as the words of God!
Yet at first sight there seems something very solemn here, rather than comforting. "Thus says One who is high and lifted up, who inhabits eternity." God is here set forth in His greatness. Can such a one care for a man - a worm of the earth? The next words seem even more discouraging: "whose name is holy." If holy, must He not be displeased with me, a sinner? Can I, as unworthy as I am, hope to be looked upon with favor by the holy God? Thus, to the humble and contrite, these opening words seem to bring anything but hope or comfort.
The same may be said of the words that follow, in which the Almighty begins to speak in His own person: "I dwell in the high and holy place." "Ah, yes!" unbelief and despondency may reply, "in the high and holy place - far out of my reach, in that high place to which I can never attain, in that holy place which such as I cannot enter." To one cast down under a sense of sin - contrite, humble, desponding, these words seem to place God at an infinite distance, and to make Him indeed "a God far away" (Jeremiah 23:23).
But now mark what follows. See how these feelings are met and how God turns the very thought of His power and holiness - into a thought of comfort to the contrite: "I dwell in the high and holy place...and also with him who is of a contrite and lowly spirit, to revive the spirit of the lowly, and to revive the heart of the contrite."
The greatness and holiness of God are set forth here not to terrify - but to cheer. He, the high and lofty and eternal, "whose name is holy" - is not far off, but near. True, He dwells "in the high and holy place," in the Heaven of heavens, where countless angels worship Him and do His bidding - but He dwells also with the contrite and humble soul. The high and holy place is not more the place of His abode, than is the heart of the meek and contrite. The same word says that He inhabits both.
Take a person deeply humbled, conscience- stricken, truly penitent, earnestly desiring mercy, hardly daring to hope - yet still feebly looking to Christ. That poor downcast heart - what is it? The very palace of the King of kings! He dwells therein. He makes that humble heart the place of His abode. The eye of faith may be so dim that it cannot see Him - yet He is there. He says so: "Also with him who is of a contrite and lowly spirit."
Is not this cheering? Does it not raise your drooping spirit, to be assured that God knows you, cares for you, dwells with you? And that notwithstanding all your fears, your despondency, your conscious nothingness, your deep unworthiness - yes, even because of them. God is with you - the great and holy God. For He says that He dwells with the contrite, and by His grace you are such.
But the words that follow are more comforting still. Why does God dwell with the contrite? "To revive the spirit of the lowly, and to revive the heart of the contrite." It is not His will that you should go on always as you are. He would have you always be humble - but not desponding; always contrite - but not always downcast. He comes to cheer you, and that not outwardly, but inwardly. These fears and misgivings which try you so greatly - He comes to take away. Those doubts of the reality of your religion, these suspicions of your own sincerity - He comes to answer. He comes to speak by the Spirit - pardon, hope, and peace. He comes to encourage you and to show you His love for you.
Aim at being strong in faith. Realize your Saviour's presence, power and love. Trust Him fully. Look up to Him continually, and believe He is with you. His presence will draw you nearer to Him as your only comfort, rest, and strength, your stronghold in the day of trouble. The humble and contrite, with whom God dwells - have in Him an unfailing friend who loves you throughout all eternity.
How precious is prayer at such times! The soul draws near to God - and God draws near to it. The trouble, the fear, the secret thoughts of apprehension, is told to God; and an answer seems to come, and it is felt anew that "the high and lofty One" does indeed dwell with the humble and contrite who seek Him.
The proud and self-righteous, the careless and impenitent - can know nothing of this. For these are blessings for the contrite - and for them alone. Yet the contrite were impenitent once - and the humble were proud and haughty. It is the sovereign grace of God alone which has changed them and brought them down. Losses, disappointments, and trials; pain of body, and grief of mind - what are they in numberless instances? Judgments? No, mercies - and mercies in disguise, the best of mercies, sent by God in order to bring down pride, and soften hardness of heart, and lead the sufferer to Christ in penitence and faith; that so He may visit him and bless him and cause him to know His redeeming love.
~Francis Bourdillon~
(The End)
"For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy; I dwell in the high and holy place - and also with him who is of a contrite and lowly spirit, to revive the spirit of the lowly, and to revive the heart of the contrite" (Isaiah 57:15).
There is nothing more remarkable in scripture than its perfect suitability to our needs. It seems to meet us in all our frames of mind, and to adapt itself to all our circumstances. We never to to the Bible for comfort, without finding something to suit our case.
For instance, what can be more cheering to one who is downcast in heart, than these words of the text? They are just what he needs. No human words could so exactly meet his feelings. Considered even as mere words - they are full of comfort. How much more, when we think of them as the words of God!
Yet at first sight there seems something very solemn here, rather than comforting. "Thus says One who is high and lifted up, who inhabits eternity." God is here set forth in His greatness. Can such a one care for a man - a worm of the earth? The next words seem even more discouraging: "whose name is holy." If holy, must He not be displeased with me, a sinner? Can I, as unworthy as I am, hope to be looked upon with favor by the holy God? Thus, to the humble and contrite, these opening words seem to bring anything but hope or comfort.
The same may be said of the words that follow, in which the Almighty begins to speak in His own person: "I dwell in the high and holy place." "Ah, yes!" unbelief and despondency may reply, "in the high and holy place - far out of my reach, in that high place to which I can never attain, in that holy place which such as I cannot enter." To one cast down under a sense of sin - contrite, humble, desponding, these words seem to place God at an infinite distance, and to make Him indeed "a God far away" (Jeremiah 23:23).
But now mark what follows. See how these feelings are met and how God turns the very thought of His power and holiness - into a thought of comfort to the contrite: "I dwell in the high and holy place...and also with him who is of a contrite and lowly spirit, to revive the spirit of the lowly, and to revive the heart of the contrite."
The greatness and holiness of God are set forth here not to terrify - but to cheer. He, the high and lofty and eternal, "whose name is holy" - is not far off, but near. True, He dwells "in the high and holy place," in the Heaven of heavens, where countless angels worship Him and do His bidding - but He dwells also with the contrite and humble soul. The high and holy place is not more the place of His abode, than is the heart of the meek and contrite. The same word says that He inhabits both.
Take a person deeply humbled, conscience- stricken, truly penitent, earnestly desiring mercy, hardly daring to hope - yet still feebly looking to Christ. That poor downcast heart - what is it? The very palace of the King of kings! He dwells therein. He makes that humble heart the place of His abode. The eye of faith may be so dim that it cannot see Him - yet He is there. He says so: "Also with him who is of a contrite and lowly spirit."
Is not this cheering? Does it not raise your drooping spirit, to be assured that God knows you, cares for you, dwells with you? And that notwithstanding all your fears, your despondency, your conscious nothingness, your deep unworthiness - yes, even because of them. God is with you - the great and holy God. For He says that He dwells with the contrite, and by His grace you are such.
But the words that follow are more comforting still. Why does God dwell with the contrite? "To revive the spirit of the lowly, and to revive the heart of the contrite." It is not His will that you should go on always as you are. He would have you always be humble - but not desponding; always contrite - but not always downcast. He comes to cheer you, and that not outwardly, but inwardly. These fears and misgivings which try you so greatly - He comes to take away. Those doubts of the reality of your religion, these suspicions of your own sincerity - He comes to answer. He comes to speak by the Spirit - pardon, hope, and peace. He comes to encourage you and to show you His love for you.
Aim at being strong in faith. Realize your Saviour's presence, power and love. Trust Him fully. Look up to Him continually, and believe He is with you. His presence will draw you nearer to Him as your only comfort, rest, and strength, your stronghold in the day of trouble. The humble and contrite, with whom God dwells - have in Him an unfailing friend who loves you throughout all eternity.
How precious is prayer at such times! The soul draws near to God - and God draws near to it. The trouble, the fear, the secret thoughts of apprehension, is told to God; and an answer seems to come, and it is felt anew that "the high and lofty One" does indeed dwell with the humble and contrite who seek Him.
The proud and self-righteous, the careless and impenitent - can know nothing of this. For these are blessings for the contrite - and for them alone. Yet the contrite were impenitent once - and the humble were proud and haughty. It is the sovereign grace of God alone which has changed them and brought them down. Losses, disappointments, and trials; pain of body, and grief of mind - what are they in numberless instances? Judgments? No, mercies - and mercies in disguise, the best of mercies, sent by God in order to bring down pride, and soften hardness of heart, and lead the sufferer to Christ in penitence and faith; that so He may visit him and bless him and cause him to know His redeeming love.
~Francis Bourdillon~
(The End)
Saturday, August 25, 2018
The Journey of God's Ransomed People to Heaven
The Journey of God's Ransomed People to Heaven
"No lion will be there, nor will any ferocious beast get up on it; they will not be found there. But only the redeemed will walk there, and the ransomed of the Lord will return. They will enter Zion with singing, everlasting joy will crown their heads. Gladness and joy will overtake them, and sorrow and sighing will flee away!" (Isaiah 35:9-10).
It is a glorious privilege to have a saving interest in the Divine favor; or whatever be the toils of the Christian pilgrim, or the conflicts of his future salvation. The hope of victory animates the general in the midst of the contest; and the prospect of home comforts the pilgrim amidst the dangers of the journey.
1. The Character of the People Who Journey to Heaven. "The ransomed of the Lord." They were once captives. All sinners are the captives of satan, that formidable tyrant; he possesses their hearts, and keeps them in a state of dreadful, but voluntary bondage. "Those who oppose him he must gently instruct, in the hope that God will grant them repentance leading them to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will" (2 Tim. 2:25-26).
They are slaves to their own corruptions and lusts, which bind them fast, and they are "sold under sin". They dream of liberty, but are the worst of slaves! "making me a prisoner of the law of sin at work within my members. What a wretched man I am! Who will rescue me from this body of death?" (Romans 7:23-24).
(a) They could not ransom themselves. The price was too great for such involvements to pay (Rev. 3:17).
(b) It was the work of an Almighty Saviour to ransom the captives. He alone could pay the price, even "the precious blood of Christ". Hence it is said, "He gave Himself a ransom for many". He is is called the Redeemer, and His people the redeemed." (Eph 1:7; Col. 1:14).
Remember, you ransomed ones, that your freedom was purchased by the amazing condescension, privations, sufferings, and death of the Lord Jesus. It was effected by Him who "opens the blind eyes, to bring out the prisoners from the prison, and them that sat in darkness out of the prison-house" (Isa. 42; Luke 4:18).
(c). They are ransomed to be the Lord's people. Now they are His property, His children, His servants, His jewels, His treasure. They are no longer slaves, but the Lord's freemen. They now love and serve Him, and promote His glory."Our great God and Saviour, Jesus Christ, who gave Himself for us to redeem us from all wickedness and to purify for Himself a people that are his very own, eager to do what is good!" (Titus 2:13-14).
2. The Nature of Their Journey. They are enlightened to know and feel their state of captivity. They therefore long for deliverance. They return to Go by repentance and faith in Christ, the great Ransomer.
More particularly:
3. The ransomed of the Lord are journeying towards Heaven - to the city of God, the heavenly Jerusalem. "We have a priceless inheritance - an inheritance pure and undefiled, beyond the reach of change and decay" (1 Peter 1:4). It is the land of immortality where sickness shall never spread, languor or decay; over those heavenly mansions death will never hover.
4. They travel on, depending upon God. "The life I live in the body, I live by faith in the Son of God, who loved me and gave Himself for me" (Galatians 2:20). They feel themselves weak, but they depend upon the promises. "My grace is sufficient for you, for my power is made perfect in weakness." (2 Cor. 12:9). They travel joyfully. "They will enter Zion with singing, songs of grateful praise to their great Deliverer. Songs of confidence in His power, love songs of joyful anticipation, and songs of ultimate triumph.
3. Its Blissful Termination. They will enter Zion where gladness and joy will overtake them, and sorrow and sighing will flee away. They shall certainly arrive in Heaven and will finish their course with joy. What a blissful termination!
(a) Christian travelers shall receive a crown. It will be an incorruptible crown, not a fading laurel. No length of time will terminate the dominion of the saints, or tarnish their crowns. They shall reign forever and ever. It is called a crown of righteousness. It is called a crown of life, meaning they shall never die! It is a crown of gold. Revelation 4:4 says to "denote the priceless and lasting honor to which they will be advanced, and the superlative wealth of the kingdom which they will possess.
(b) Christian pilgrims shall receive GREAT FELICITY. "They shall obtain joy and gladness, arising from their arrival in glory, their conquest over all their enemies, the extension of their capacities, the beatific vision of God, the society of angels and perfected spirits, and their progressive acquisition of Divine knowledge. What sources of joy and gladness are here!
(c) Christian pilgrims shall be perfectly and eternally exempt from all distress. Sorrow and sighing shall flee away. No sigh or groan is ever heard there. No heart aches in heaven. No tears were ever wept there. There will be no more death or mourning or crying or pain, for the old order of things has passed away." (Rev. 21:4).
There will be immortal health, therefore no dread of sickness or death. There will be immortal wealth, and therefore no dread of poverty and want. There will be perfect and eternal holiness, and therefore no dread of sin. There will be everlasting security and salvation, and therefore no dread of satan or hell. Every cloud has vanished - all darkness has rolled away; and the saints are perfectly happy in heaven!
Application:
Christians, see your obligations to Christ. From Him all our present, and all your future happiness is derived! Let the hope of so much glory support you under the trials and difficulties of life. Rest and glory are before you. Continue your pilgrimage; think of its end; prepare for it. You will soon arrive in eternal glory!
~William Nicholson~
(The End)
"No lion will be there, nor will any ferocious beast get up on it; they will not be found there. But only the redeemed will walk there, and the ransomed of the Lord will return. They will enter Zion with singing, everlasting joy will crown their heads. Gladness and joy will overtake them, and sorrow and sighing will flee away!" (Isaiah 35:9-10).
It is a glorious privilege to have a saving interest in the Divine favor; or whatever be the toils of the Christian pilgrim, or the conflicts of his future salvation. The hope of victory animates the general in the midst of the contest; and the prospect of home comforts the pilgrim amidst the dangers of the journey.
1. The Character of the People Who Journey to Heaven. "The ransomed of the Lord." They were once captives. All sinners are the captives of satan, that formidable tyrant; he possesses their hearts, and keeps them in a state of dreadful, but voluntary bondage. "Those who oppose him he must gently instruct, in the hope that God will grant them repentance leading them to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will" (2 Tim. 2:25-26).
They are slaves to their own corruptions and lusts, which bind them fast, and they are "sold under sin". They dream of liberty, but are the worst of slaves! "making me a prisoner of the law of sin at work within my members. What a wretched man I am! Who will rescue me from this body of death?" (Romans 7:23-24).
(a) They could not ransom themselves. The price was too great for such involvements to pay (Rev. 3:17).
(b) It was the work of an Almighty Saviour to ransom the captives. He alone could pay the price, even "the precious blood of Christ". Hence it is said, "He gave Himself a ransom for many". He is is called the Redeemer, and His people the redeemed." (Eph 1:7; Col. 1:14).
Remember, you ransomed ones, that your freedom was purchased by the amazing condescension, privations, sufferings, and death of the Lord Jesus. It was effected by Him who "opens the blind eyes, to bring out the prisoners from the prison, and them that sat in darkness out of the prison-house" (Isa. 42; Luke 4:18).
(c). They are ransomed to be the Lord's people. Now they are His property, His children, His servants, His jewels, His treasure. They are no longer slaves, but the Lord's freemen. They now love and serve Him, and promote His glory."Our great God and Saviour, Jesus Christ, who gave Himself for us to redeem us from all wickedness and to purify for Himself a people that are his very own, eager to do what is good!" (Titus 2:13-14).
2. The Nature of Their Journey. They are enlightened to know and feel their state of captivity. They therefore long for deliverance. They return to Go by repentance and faith in Christ, the great Ransomer.
More particularly:
3. The ransomed of the Lord are journeying towards Heaven - to the city of God, the heavenly Jerusalem. "We have a priceless inheritance - an inheritance pure and undefiled, beyond the reach of change and decay" (1 Peter 1:4). It is the land of immortality where sickness shall never spread, languor or decay; over those heavenly mansions death will never hover.
4. They travel on, depending upon God. "The life I live in the body, I live by faith in the Son of God, who loved me and gave Himself for me" (Galatians 2:20). They feel themselves weak, but they depend upon the promises. "My grace is sufficient for you, for my power is made perfect in weakness." (2 Cor. 12:9). They travel joyfully. "They will enter Zion with singing, songs of grateful praise to their great Deliverer. Songs of confidence in His power, love songs of joyful anticipation, and songs of ultimate triumph.
3. Its Blissful Termination. They will enter Zion where gladness and joy will overtake them, and sorrow and sighing will flee away. They shall certainly arrive in Heaven and will finish their course with joy. What a blissful termination!
(a) Christian travelers shall receive a crown. It will be an incorruptible crown, not a fading laurel. No length of time will terminate the dominion of the saints, or tarnish their crowns. They shall reign forever and ever. It is called a crown of righteousness. It is called a crown of life, meaning they shall never die! It is a crown of gold. Revelation 4:4 says to "denote the priceless and lasting honor to which they will be advanced, and the superlative wealth of the kingdom which they will possess.
(b) Christian pilgrims shall receive GREAT FELICITY. "They shall obtain joy and gladness, arising from their arrival in glory, their conquest over all their enemies, the extension of their capacities, the beatific vision of God, the society of angels and perfected spirits, and their progressive acquisition of Divine knowledge. What sources of joy and gladness are here!
(c) Christian pilgrims shall be perfectly and eternally exempt from all distress. Sorrow and sighing shall flee away. No sigh or groan is ever heard there. No heart aches in heaven. No tears were ever wept there. There will be no more death or mourning or crying or pain, for the old order of things has passed away." (Rev. 21:4).
There will be immortal health, therefore no dread of sickness or death. There will be immortal wealth, and therefore no dread of poverty and want. There will be perfect and eternal holiness, and therefore no dread of sin. There will be everlasting security and salvation, and therefore no dread of satan or hell. Every cloud has vanished - all darkness has rolled away; and the saints are perfectly happy in heaven!
Application:
Christians, see your obligations to Christ. From Him all our present, and all your future happiness is derived! Let the hope of so much glory support you under the trials and difficulties of life. Rest and glory are before you. Continue your pilgrimage; think of its end; prepare for it. You will soon arrive in eternal glory!
~William Nicholson~
(The End)
Saturday, August 18, 2018
Quotes From Classic Christian Authors
Our fathers and mothers have been our murderers!
(Thomas Case, "A Word to Parents")
"Chasten your son while there is hope, and do not let your soul spare for his crying." Proverbs 19:18
Behold, God counsels you who are parents to do with your children as He does with His--wisely to use the discipline of the rod, before vicious dispositions grow into habits, and folly becomes so deeply-rooted that the rod of correction will not drive it out.
"Error and folly," says one, "are the cords of Satan with which he ties sinners to the stake to be burned in Hell!"
These cords are easiest cut early. If you make the child bleed in the cutting of them, let it not cause you to withdraw your hand; for so it follows, "Chasten your son while there is hope, and do not let your soul spare for his crying."
It is not only foolish, but cruel pity to forbear correction for a few childish tears--to cause your child to wail in Hell for sin, rather than to shed a few tears for the preventing of it. Foolish fathers and mothers call this love, but the Father of Spirits calls it hatred: "He who spares the rod, hates his son!" Proverbs 13:24. Such sparing is hatred--and because you hate your children in not correcting them, they may come afterwards to hate you for not correcting them.
But this is not all. The parent's leniency in disciplining, makes way for God's severity. Pity to the child's flesh--is cruelty to the child's soul. So the Hebrew may be rendered, "Spare not to his destruction"--that is, to cause his destruction. The foolish indulgence of the parent may be, and often is, the death of the child--eternal death! Parents spare their children in their folly--to the destruction of both body and soul!
"Withhold not correction from the child, for if you beat him with the rod he shall not die." Proverbs 23:13. This verse reproves the silly and sinful soft-heartedness of parents, who are as afraid to use the rod, as if it were a sword. It is but a rod--it is not a serpent. It may hurt--but it will not give a poisonous sting.
They are monsters in the form of fathers and mothers--who thus hug their little ones to death! They are infanticides, rather than parents! "Surely it is better to be such people's swine, than their sons!"
O hateful indulgence and merciless pity--to damn a child for lack of correction! Such parents throw both the rod and their child into the fire at once! They throw the rod into the fire of the chimney--and their child into the fire of Hell.
This is not done like God, for "whom the Lord loves He chastens, and scourges every son whom He receives"--and so does every wise and loving parent! "He who spares the rod hates his son, but he who loves him chastens him early."
As moths are beaten out of a garment with a rod--so must vices be beaten out of children's hearts.
For lack of this disciplinary love--how have some children accused their parents on their death-bed, yes at the gallows! And how many do and will curse their parents in Hell--as Cyprian supposes some to do: "The wicked fondness of our parents has brought us into these torments! Our fathers and mothers have been our murderers! Those who gave us our natural life, have deprived us of eternal life! Those who would not correct us with the rod, have occasioned us now to be tormented with scorpions!"
Yes, even in this life, how do many godly parents smart for their indulgent fondness, because they will not make their children smart for their folly. Eli and David would not so much as rebuke their sons--and God gave them rebukes in their sons. It is said of Eli, "His sons made themselves vile, and he restrained them not." 1 Samuel 3:13. The Hebrew has it, "He did not frown upon them." How sad--for lack of a frown, to destroy a soul!
Such indulgent parents have laid the foundation of . . .
their own sorrows,
their children's ruin, and
the destruction of the nation,
in withholding proper discipline from their children!
_______________________________
(Thomas Case, "A Word to Parents")
"Chasten your son while there is hope, and do not let your soul spare for his crying." Proverbs 19:18
Behold, God counsels you who are parents to do with your children as He does with His--wisely to use the discipline of the rod, before vicious dispositions grow into habits, and folly becomes so deeply-rooted that the rod of correction will not drive it out.
"Error and folly," says one, "are the cords of Satan with which he ties sinners to the stake to be burned in Hell!"
These cords are easiest cut early. If you make the child bleed in the cutting of them, let it not cause you to withdraw your hand; for so it follows, "Chasten your son while there is hope, and do not let your soul spare for his crying."
It is not only foolish, but cruel pity to forbear correction for a few childish tears--to cause your child to wail in Hell for sin, rather than to shed a few tears for the preventing of it. Foolish fathers and mothers call this love, but the Father of Spirits calls it hatred: "He who spares the rod, hates his son!" Proverbs 13:24. Such sparing is hatred--and because you hate your children in not correcting them, they may come afterwards to hate you for not correcting them.
But this is not all. The parent's leniency in disciplining, makes way for God's severity. Pity to the child's flesh--is cruelty to the child's soul. So the Hebrew may be rendered, "Spare not to his destruction"--that is, to cause his destruction. The foolish indulgence of the parent may be, and often is, the death of the child--eternal death! Parents spare their children in their folly--to the destruction of both body and soul!
"Withhold not correction from the child, for if you beat him with the rod he shall not die." Proverbs 23:13. This verse reproves the silly and sinful soft-heartedness of parents, who are as afraid to use the rod, as if it were a sword. It is but a rod--it is not a serpent. It may hurt--but it will not give a poisonous sting.
They are monsters in the form of fathers and mothers--who thus hug their little ones to death! They are infanticides, rather than parents! "Surely it is better to be such people's swine, than their sons!"
O hateful indulgence and merciless pity--to damn a child for lack of correction! Such parents throw both the rod and their child into the fire at once! They throw the rod into the fire of the chimney--and their child into the fire of Hell.
This is not done like God, for "whom the Lord loves He chastens, and scourges every son whom He receives"--and so does every wise and loving parent! "He who spares the rod hates his son, but he who loves him chastens him early."
As moths are beaten out of a garment with a rod--so must vices be beaten out of children's hearts.
For lack of this disciplinary love--how have some children accused their parents on their death-bed, yes at the gallows! And how many do and will curse their parents in Hell--as Cyprian supposes some to do: "The wicked fondness of our parents has brought us into these torments! Our fathers and mothers have been our murderers! Those who gave us our natural life, have deprived us of eternal life! Those who would not correct us with the rod, have occasioned us now to be tormented with scorpions!"
Yes, even in this life, how do many godly parents smart for their indulgent fondness, because they will not make their children smart for their folly. Eli and David would not so much as rebuke their sons--and God gave them rebukes in their sons. It is said of Eli, "His sons made themselves vile, and he restrained them not." 1 Samuel 3:13. The Hebrew has it, "He did not frown upon them." How sad--for lack of a frown, to destroy a soul!
Such indulgent parents have laid the foundation of . . .
their own sorrows,
their children's ruin, and
the destruction of the nation,
in withholding proper discipline from their children!
_______________________________
The Christian’s Walk
After placing trust in Jesus, a person should begin to walk in a new direction. Believers are indwelt by the Holy Spirit and therefore have real purpose; it isn’t fitting for Christians to live aimlessly. The apostle Paul presents a dramatic contrast between who we once were and who we’re to be after coming to faith. (See Eph. 4:15-24.) Formerly, we might not have felt too bad about sin, but now that we are one with Jesus Christ, our mind is being renewed and our behavior should become increasingly God-pleasing.
As God’s children, we’re also to walk weighty—that is, leaving an imprint and an influence wherever we go. When we understand who we are in Christ and commit to walking in holiness, we begin to reflect the Lord Jesus to others. The joy we have in Him becomes an expression of His presence in our life and evidence of our relationship with Him.
So think of all the people you cross paths with each day. You might be reflecting Jesus to some who have been blind to the truth of God. In addition, your oneness with the Lord and your unity with other believers make you an asset and an encouragement to the body of Christ, too. You have no idea how many lives might be touched by yours.
I’m certainly one who believes in the value of sermons, but God’s people must do more than simply sit and listen. Our life must change so that everybody who meets us will meet Christ in us. Our old life—how we lived before meeting the Lord—was self-centered; our new life is Christ-centered. Is that becoming more evident in you?
~Charles F. Stanley
Saturday, August 11, 2018
Philpot's Letter of Resignation from the Church of England # 1
Philpot's Letter of Resignation from the Church of England # 1
Mr. Provost:
I beg leave to resign the Fellowship of Worcester College, to which I was elected. This step I am compelled to take because I can no longer with a good conscience continue a Minister or a Member of the Established Church.
After great and numerous trials of mind, I am, as I trust, led by the hand of God thus to separate myself from that corrupt and worldly system, called the Church of England. Her errors and corruptions, as well as her utter contrariety to the Gospel Church as revealed in the New Testament, have been for two or three years gradually opening upon my mind. But though I have thus slowly and by degrees obtained light from above to see the Established Church somewhat in her true colors, it is, I confess, only but very lately that the sin of remaining in her has been forcibly laid upon my conscience. I have felt of late that, by continuing as one of her ministers, I was upholding what in the sight of the holy Jehovah is hateful and loathsome.
I have felt that, by standing in her pulpit, I was sanctioning a system in principle and practice, in root and branches, corrupt before God. I have felt that I was keeping those children of God who sat under my ministry in total darkness as to the nature of a true Gospel Church. I have felt that both I myself, and the spiritual people that attended my ministry were, in principle and system, mixed up with - the ungodly, the Pharisee, the formalist, the worldling, and the hypocrite. And thus, while I remained in the Church of England, my principles and my practice, my profession and my conduct, my preaching and my acting, were inconsistent with each other. I was building up with the right hand what I was pulling down with the left.
I was contending for the power - while the Church of England was maintaining the form. I was, by my preaching, separating the people of God from the world lying in wickedness - and the Church of England, in her Liturgy and Offices, was huddling together the spiritual and the carnal, the regenerate and the unregenerate, the sheep and the goats. I was contending for regeneration as a supernatural act wrought upon the souls of the elect alone by the Eternal Spirit - and the Church of England was thanking God for regenerating every child that was sprinkled with a little water. True prayer I was representing as the Holy Spirit's work upon the soul, as the groanings of a burdened heart, as the pouring out of a broken spirit, as the cry of a child to his heavenly Father, as the hungering and thirsting of a soul that panted after God. The Church of England tied me down to cold, hackneyed, wearisome forms, in which I prayed for the Royal Family, the Parliament, the Bishops, and all sorts and conditions of men, with scarcely one petition that the Spirit would rule in a regenerate heart.
My soul was pained and burdened within me at hearing the wicked and the careless take into their lips the sweet petitions of David in the Psalms. I heard around me those who I knew from their life and conversation had never for a moment spiritually felt the pangs of a wounded conscience, say, 'I stick fast in the deep mire where no ground is; I am come into deep waters, so that the floods run over me'. I heard those who never desired or longed after anything but the gratification of their own lusts and covetousness, repeat aloud, 'Like as the deer desires the water-brooks, so longs my soul after you, O God! Those that were dressed up in all the colors of the rainbow, I heard saying, 'As for me, I am poor and needy'. Graceless men who had never felt a drop of the Spirit's teachings, and who outside of the Church swore, jeered, and scoffed, would cry in my hearing. 'Take not your Holy Spirit from me.' Adulterers and adulteresses repeated aloud, 'I will wash my hands in innocency, and so will I go to Your altar.' While the self-righteous Pharisee would sound in my ears, 'I will go forth in the strength of the Lord God, and will make mention of Your righteousness only.'
Thus the gracious and blessed experience of God's saints was mocked and trampled upon, and the fervent prayers and breathings of the Spirit in contrite souls were profaned by the ungodly was not a casual occurrence, or such as arose from the unsuggested will of individuals, but was the deliberate principle and system of the Church of England. I saw it was so by her teaching every child to say he was made in his baptism 'a member of Christ, a child of God, and an inheritor of the kingdom of Heaven.' I saw it was so by that system of responses which she enjoins upon all the congregation to make, and again and again has my soul been burdened at hearing the wicked little children around me mock God by shouting out the responses, as they had been systematically trained to do by ignorant ministers, parents, school-masters and school-mistresses.
Being for the last three years a hearer and not a reader of the Liturgy, I have been compelled at times to close my ears with both my hands, that I might not hear the mechanical cries of the children, one of whose responses they always thus worded, 'We have left undone those things which we ought not to have done.' I have groaned within me at hearing the ungodly around me thus mock God, and so far was I from joining in the dead and spiritless forms of the Prayer Book, that I could only secretly pray, "Lord, deliver me from this worldly and unholy system."
But though I felt, and at times could groan beneath the wretched formality of the Church of England, I was from two motives chiefly kept within her. One was, that I desired to be useful to the children of God in a dark neighborhood, with whom I had been connected for nearly seven years, and of whom some professed to derive profit from my ministry. The other was altogether carnal, and, though hiding itself in the secret recesses of my heart and therefore unperceived, was doubtless of much weight with me. This was the desire of retaining that comfortable competence which my fellowship secured. My heart, I freely confess, has often sunk within me at the prospect of my already weak health terminating in confirmed illness, with poverty and need staring me in the face. I was also praying for an opening from the Lord to show me my path clearly, as, though I was determined neither to accept preferment, nor take another curacy, I was unwilling to throw up my ministry until the 'death of the very aged incumbent.' Lately, however, I have been brought to see 'that I must not do evil that good may come;, and that if my conscience was fully convinced of the sin of remaining in the Church of England, no clearer or more direct intimation of the will of God was needed.
Thus have I laid open the inward workings of my heart, and the experience through which I have been led, in order to show that the resignation of my Fellowship and Curacy, and secession from the Church of England, is no sudden and hasty step, but the gradual and deliberate conviction of my soul.
But besides these particular evils under which I especially 'groaned being burdened', as being brought into continual contact with them, I have felt that by continuing in the Establishment I sanction and uphold every other corruption that is mixed up with so worldly a system.
~J. C. Philpot~
(continued with # 2)
Mr. Provost:
I beg leave to resign the Fellowship of Worcester College, to which I was elected. This step I am compelled to take because I can no longer with a good conscience continue a Minister or a Member of the Established Church.
After great and numerous trials of mind, I am, as I trust, led by the hand of God thus to separate myself from that corrupt and worldly system, called the Church of England. Her errors and corruptions, as well as her utter contrariety to the Gospel Church as revealed in the New Testament, have been for two or three years gradually opening upon my mind. But though I have thus slowly and by degrees obtained light from above to see the Established Church somewhat in her true colors, it is, I confess, only but very lately that the sin of remaining in her has been forcibly laid upon my conscience. I have felt of late that, by continuing as one of her ministers, I was upholding what in the sight of the holy Jehovah is hateful and loathsome.
I have felt that, by standing in her pulpit, I was sanctioning a system in principle and practice, in root and branches, corrupt before God. I have felt that I was keeping those children of God who sat under my ministry in total darkness as to the nature of a true Gospel Church. I have felt that both I myself, and the spiritual people that attended my ministry were, in principle and system, mixed up with - the ungodly, the Pharisee, the formalist, the worldling, and the hypocrite. And thus, while I remained in the Church of England, my principles and my practice, my profession and my conduct, my preaching and my acting, were inconsistent with each other. I was building up with the right hand what I was pulling down with the left.
I was contending for the power - while the Church of England was maintaining the form. I was, by my preaching, separating the people of God from the world lying in wickedness - and the Church of England, in her Liturgy and Offices, was huddling together the spiritual and the carnal, the regenerate and the unregenerate, the sheep and the goats. I was contending for regeneration as a supernatural act wrought upon the souls of the elect alone by the Eternal Spirit - and the Church of England was thanking God for regenerating every child that was sprinkled with a little water. True prayer I was representing as the Holy Spirit's work upon the soul, as the groanings of a burdened heart, as the pouring out of a broken spirit, as the cry of a child to his heavenly Father, as the hungering and thirsting of a soul that panted after God. The Church of England tied me down to cold, hackneyed, wearisome forms, in which I prayed for the Royal Family, the Parliament, the Bishops, and all sorts and conditions of men, with scarcely one petition that the Spirit would rule in a regenerate heart.
My soul was pained and burdened within me at hearing the wicked and the careless take into their lips the sweet petitions of David in the Psalms. I heard around me those who I knew from their life and conversation had never for a moment spiritually felt the pangs of a wounded conscience, say, 'I stick fast in the deep mire where no ground is; I am come into deep waters, so that the floods run over me'. I heard those who never desired or longed after anything but the gratification of their own lusts and covetousness, repeat aloud, 'Like as the deer desires the water-brooks, so longs my soul after you, O God! Those that were dressed up in all the colors of the rainbow, I heard saying, 'As for me, I am poor and needy'. Graceless men who had never felt a drop of the Spirit's teachings, and who outside of the Church swore, jeered, and scoffed, would cry in my hearing. 'Take not your Holy Spirit from me.' Adulterers and adulteresses repeated aloud, 'I will wash my hands in innocency, and so will I go to Your altar.' While the self-righteous Pharisee would sound in my ears, 'I will go forth in the strength of the Lord God, and will make mention of Your righteousness only.'
Thus the gracious and blessed experience of God's saints was mocked and trampled upon, and the fervent prayers and breathings of the Spirit in contrite souls were profaned by the ungodly was not a casual occurrence, or such as arose from the unsuggested will of individuals, but was the deliberate principle and system of the Church of England. I saw it was so by her teaching every child to say he was made in his baptism 'a member of Christ, a child of God, and an inheritor of the kingdom of Heaven.' I saw it was so by that system of responses which she enjoins upon all the congregation to make, and again and again has my soul been burdened at hearing the wicked little children around me mock God by shouting out the responses, as they had been systematically trained to do by ignorant ministers, parents, school-masters and school-mistresses.
Being for the last three years a hearer and not a reader of the Liturgy, I have been compelled at times to close my ears with both my hands, that I might not hear the mechanical cries of the children, one of whose responses they always thus worded, 'We have left undone those things which we ought not to have done.' I have groaned within me at hearing the ungodly around me thus mock God, and so far was I from joining in the dead and spiritless forms of the Prayer Book, that I could only secretly pray, "Lord, deliver me from this worldly and unholy system."
But though I felt, and at times could groan beneath the wretched formality of the Church of England, I was from two motives chiefly kept within her. One was, that I desired to be useful to the children of God in a dark neighborhood, with whom I had been connected for nearly seven years, and of whom some professed to derive profit from my ministry. The other was altogether carnal, and, though hiding itself in the secret recesses of my heart and therefore unperceived, was doubtless of much weight with me. This was the desire of retaining that comfortable competence which my fellowship secured. My heart, I freely confess, has often sunk within me at the prospect of my already weak health terminating in confirmed illness, with poverty and need staring me in the face. I was also praying for an opening from the Lord to show me my path clearly, as, though I was determined neither to accept preferment, nor take another curacy, I was unwilling to throw up my ministry until the 'death of the very aged incumbent.' Lately, however, I have been brought to see 'that I must not do evil that good may come;, and that if my conscience was fully convinced of the sin of remaining in the Church of England, no clearer or more direct intimation of the will of God was needed.
Thus have I laid open the inward workings of my heart, and the experience through which I have been led, in order to show that the resignation of my Fellowship and Curacy, and secession from the Church of England, is no sudden and hasty step, but the gradual and deliberate conviction of my soul.
But besides these particular evils under which I especially 'groaned being burdened', as being brought into continual contact with them, I have felt that by continuing in the Establishment I sanction and uphold every other corruption that is mixed up with so worldly a system.
~J. C. Philpot~
(continued with # 2)
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