The Holy Spirit's Work in Salvation # 2
One of the delusions of the day, is that an evangelical believing in Christ lies within the power of the unrenewed man, so that by performing what is naively called "a simple act of faith" he becomes a renewed man. In other words, it is supposed that man is the beginner of his own salvation. He takes the first step, and God does the rest; he "believes" and then God comes in and saves him. This is nothing but a bald and blank denial of the Holy Spirit's work altogether. If there is one time more than another when the sinner lies in need of the Spirit's power - it is at the beginning. "He who denies the need of the Spirit at the beginning, cannot believe in His work at the after stages - nay, cannot believe in the need of the Spirit's work at all. The mightiest and most insuperable difficulty lies at the beginning. If the sinner can get over that without the Spirit, he can easily get over the rest. If he does not need the Spirit to enable him to believe, he will not need Him to enable him to love" (H. Bonar).
They err greatly, who think that after the Spirit has done His work in the conscience it still remains for man to say whether he shall be regenerated or not, not wait for the sinner to exercise his will to believe; instead He works in the "elect" "both to will and to do" (Phil. 2:13). Therefore does Jehovah declare, "I am found by those who sought Me NOT" (Isaiah 65:1 quoted by Paul in Romans 10:20). To "believe" in Christ savingly, is a supernatural act - the product of supernatural grace. There is no more power in fallen man to believe to the saving of his soul - than he has any merits of his own entitling him to the favor of God; thus, he is as dependent on the Spirit for power - as on Christ for worthiness. The Spirit's work is to apply the redemption which the Lord Jesus purchased for His people - and the children of God owe their salvation to the One, equally as much as to the Other.
In Titus 3:5 the salvation of the redeemed is expressly attributed to God the SPIRIT: "Not by works of righteousness which we have done - but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Spirit." "If it is asked - in what sense men can be saved by the renewing of the Spirit, the answer is obvious: There is a series of truths to which no link can be lacking. We are saved by the divine purpose, for God has chosen us to salvation; we are saved by the atonement, as the meritorious ground of all; we are saved by faith, as the bond of union to Christ; we are saved by grace as contrasted with works done; we are saved by the truth as conveying God's testimony; and, as here, we are saved by the renewing of the Holy Spirit, as producing faith in the heart." (Smeaton)
Regeneration is by the Spirit
"And you has he quickened, who were dead in trespasses and sins" (Eph. 2:1). The quickening of those who are dead in trespasses, is the work of the third Person of the Trinity: "That which is born of the Spirit is spirit" (John 3:6). The natural man is spiritually dead. He is alive sinward and worldward - but dead Godward, "alienated from the life of God" (Eph. 4:18). If this solemn truth were really believed, there would be an end to controversy on our present subject. A dead man cannot "cooperate" with the Spirit, nor can he "accept Christ." In 2 Corinthians 3:5 we read, "Not that we are sufficient of ourselves to think anything." That is said of Christians. If the regenerate have no capacity to "think" spiritually, still less are the unregenerate able to.
"The natural man receives not the things of the Spirit of God - for they are foolishness unto him; neither can he know them - because they are spiritually discerned" (1 Cor. 2:14). What would be plainer? The natural man is fallen in his unregenerate state. Unless he is born from above, he is completely devoid of spiritual discernment. Our Lord expressly declared, "Except a man is born again - he cannot see the kingdom of God" (John 3:3). The "natural man" cannot see himself, his ruin, his depravity, the filthiness of his own righteousness. No matter how plainly God's truth is presented to him, being blind, he cannot discern either its meaning, spiritually - or suitedness to his need. A spiritual understanding of the Gospel is as truly due to the operation of the Holy Spirit - as that He is the Author of the divine Revelation. Spiritual life must precede spiritual sight, and the Spirit Himself must enter the heart before there is life. "I shall put My Spirit in you - and you shall live" (Ezek. 37:14).
The work of the Spirit in regeneration is a divine miracle which is the result of His forthputting of supernatural power. It is quickening of a spiritual corpse; it is the bringing of a dead soul to life. The sinner himself can no more accomplish it by an act of his own will - than he can create a universe. This miracle of grace is spoken of in Scripture as "the exceeding greatness of His power to us who believe, according to the working of His mighty power, which He wrought in Christ when He raised Him from the dead" (Eph. 1:19, 29). "The same power which was put forth to raise Christ from the dead - is put forth in regeneration. Christ's resurrection is the exemplary pattern of our spiritual resurrection, according to which, as the Spirit wrought in Him, so He works in us a work conformed to His resurrection. As Christ's resurrection is the first step to His eternal kingdom and glory, so regeneration is the first open introduction to all the blessings of that state of grace into which the child of God is now introduced." (S. E. Pierce)
~A. W. Pink~
(continued with # 3)
Saturday, August 31, 2019
A Call to Prayer # 5
A Call to Prayer # 5
VI. I ask whether you pray, because neglect of prayer is one of the greatest causes of backsliding. There is such a thing as going back in religion after making a good profession. People may run well for a season, like the Galatians, and then turn aside after false teachers. People may profess loudly while their feelings are warm, as Peter did, and then in the hour of trial deny their Lord. People may lose their first love as the Ephesians did. People may cool down in their zeal to do good, like John Mark the companion of Paul. People may follow an apostle for a season, and like Demas go back to the world. All these things people may do.
It is a miserable thing to be a backslider. Of all unhappy things that can befall a person, I suppose it is the worst. A backslider has a wounded conscience - a mind sick of itself - a memory full of self-reproach - a heart pierced through with the Lord's arrows - a spirit broken with the inward accusation - all this is a taste of hell. It is a hell on earth.
Now what is the case of most backslidings? I believe, as a general rule, one of the chief causes is neglected private prayer. Of course the secret history of falls will not be known until the last day. I can only give my opinion as a minister of Christ and a student of the heart. That opinions, I repeat distinctly, that backsliding generally first begins with neglect of private prayer.
Bibles read without prayer; sermons heard without prayer; marriages contracted without prayer; journeys undertaken without prayer; residences chosen without prayer; friendships formed without prayer; the daily act of prayer itself hurried over, or gone through without heart: these are the kind of downward steps by which many a Christian descends to a condition of spiritual palsy, or reaches the point where God allows them to have a tremendous fall.
This is the process which forms the lingering Lots, the unstable Samsons, the wife-idolizing Solomons, inconsistent Asas, the pliable Jehoshaphats, the over-careful Marthas, of whom so many are to be found in the church of Christ. Often the simple history of such cases is this: they become careless about private prayer.
You may be very sure people fall in private long before they fall in public. They are backsliders on their knees long before they backslide openly in the eyes of the world. Like Peter, they first disregard the Lord's warning to watch and pray, and then like Peter, their strength is gone, and in the hour of temptation they deny their Lord (Matt. 26:40-75).
The world takes notice of their fall, and scoffs loudly. But the world knows nothing of the real reason. The heathen succeeded in making a well-known Christian offer incense to an idol, by threatening him with a punishment worse than death. They triumphed greatly in the sight of his cowardice and apostasy. But the heathen did not know the fact of which history informs us, that on that very morning he had left his bedchamber hastily, and without finishing his usual prayers.
If you are a Christian indeed, I trust you will never be a backslider. But if you do not want to be a backsliding Christian, remember the question I ask you: Do you pray?
VII. I ask, lastly, whether you pray because prayer is one of the best means of happiness and contentment. We live in a world where sorrow abounds. This has always been the state since sin came in. There cannot be sin without sorrow. And until sin is driven out from the world, it is vain for any one to suppose they can escape sorrow.
Some without doubt have a larger cup of sorrow to drink than others. But few are to be found who live long without sorrows or cares of son sort or another. Sickness, deaths, losses, disappointments, partings, separations, ingratitude, slander, all these are common things. We cannot get through life without them. The greater are our affections the deeper are our afflictions, and the more we love the more we have to weep.
And what is the best means of cheerfulness in such a world as this? How shall we get through this valley of tears with the least pain? I know no better means than the habit of taking everything to God in prayer.
This is the plain advice that the Bible gives, both in the Old Testament and the New. What says the Psalmist? "Call upon Me in the day of trouble, and I will deliver you and you shall glorify Me." (Psalm 50:15). "Cast your burden upon the Lord and He shall sustain you: He shall never suffer the righteous to be moved." (Psalm 55:22). What says the apostle Paul? "Be careful for nothing; but in everything, by prayer and supplication with thanksgiving, let your requests be made known unto God. And the peace of God, which passes all understanding shall keep your heart and minds through Christ Jesus." (Phil. 4:6, 7). What says the apostle James: "Is any afflicted among you? Let him pray" (James 5:13).
~J. C. Ryle~
(continued with # 6)
VI. I ask whether you pray, because neglect of prayer is one of the greatest causes of backsliding. There is such a thing as going back in religion after making a good profession. People may run well for a season, like the Galatians, and then turn aside after false teachers. People may profess loudly while their feelings are warm, as Peter did, and then in the hour of trial deny their Lord. People may lose their first love as the Ephesians did. People may cool down in their zeal to do good, like John Mark the companion of Paul. People may follow an apostle for a season, and like Demas go back to the world. All these things people may do.
It is a miserable thing to be a backslider. Of all unhappy things that can befall a person, I suppose it is the worst. A backslider has a wounded conscience - a mind sick of itself - a memory full of self-reproach - a heart pierced through with the Lord's arrows - a spirit broken with the inward accusation - all this is a taste of hell. It is a hell on earth.
Now what is the case of most backslidings? I believe, as a general rule, one of the chief causes is neglected private prayer. Of course the secret history of falls will not be known until the last day. I can only give my opinion as a minister of Christ and a student of the heart. That opinions, I repeat distinctly, that backsliding generally first begins with neglect of private prayer.
Bibles read without prayer; sermons heard without prayer; marriages contracted without prayer; journeys undertaken without prayer; residences chosen without prayer; friendships formed without prayer; the daily act of prayer itself hurried over, or gone through without heart: these are the kind of downward steps by which many a Christian descends to a condition of spiritual palsy, or reaches the point where God allows them to have a tremendous fall.
This is the process which forms the lingering Lots, the unstable Samsons, the wife-idolizing Solomons, inconsistent Asas, the pliable Jehoshaphats, the over-careful Marthas, of whom so many are to be found in the church of Christ. Often the simple history of such cases is this: they become careless about private prayer.
You may be very sure people fall in private long before they fall in public. They are backsliders on their knees long before they backslide openly in the eyes of the world. Like Peter, they first disregard the Lord's warning to watch and pray, and then like Peter, their strength is gone, and in the hour of temptation they deny their Lord (Matt. 26:40-75).
The world takes notice of their fall, and scoffs loudly. But the world knows nothing of the real reason. The heathen succeeded in making a well-known Christian offer incense to an idol, by threatening him with a punishment worse than death. They triumphed greatly in the sight of his cowardice and apostasy. But the heathen did not know the fact of which history informs us, that on that very morning he had left his bedchamber hastily, and without finishing his usual prayers.
If you are a Christian indeed, I trust you will never be a backslider. But if you do not want to be a backsliding Christian, remember the question I ask you: Do you pray?
VII. I ask, lastly, whether you pray because prayer is one of the best means of happiness and contentment. We live in a world where sorrow abounds. This has always been the state since sin came in. There cannot be sin without sorrow. And until sin is driven out from the world, it is vain for any one to suppose they can escape sorrow.
Some without doubt have a larger cup of sorrow to drink than others. But few are to be found who live long without sorrows or cares of son sort or another. Sickness, deaths, losses, disappointments, partings, separations, ingratitude, slander, all these are common things. We cannot get through life without them. The greater are our affections the deeper are our afflictions, and the more we love the more we have to weep.
And what is the best means of cheerfulness in such a world as this? How shall we get through this valley of tears with the least pain? I know no better means than the habit of taking everything to God in prayer.
This is the plain advice that the Bible gives, both in the Old Testament and the New. What says the Psalmist? "Call upon Me in the day of trouble, and I will deliver you and you shall glorify Me." (Psalm 50:15). "Cast your burden upon the Lord and He shall sustain you: He shall never suffer the righteous to be moved." (Psalm 55:22). What says the apostle Paul? "Be careful for nothing; but in everything, by prayer and supplication with thanksgiving, let your requests be made known unto God. And the peace of God, which passes all understanding shall keep your heart and minds through Christ Jesus." (Phil. 4:6, 7). What says the apostle James: "Is any afflicted among you? Let him pray" (James 5:13).
~J. C. Ryle~
(continued with # 6)
Saturday, August 24, 2019
The Holy Spirit's Work In Salvation # 1
[A most interesting and Biblically-based article on the office and work of the Holy Spirit in God's elect.]
The Holy Spirit's Work In Salvation # 1
In Acts 19 we learn that when the apostle Paul came to Ephesus he asked some disciples of John the Baptist "Did you receive the Holy Spirit when you believed?" And we are told "They said unto him, "No, we have not even heard that there is a Holy Spirit." Sad to say, history has repeated itself. Without doubt, were the members of hundreds of so-called "churches" (in which modernism and worldliness rule) asked the same question - they would be obliged to return an identical answer. The reason why those disciples at Ephesus knew nothing about the Holy Spirit was, most probably, because they had been baptized in Judea by the forerunner of Christ and then had returned to Ephesus where they remained in ignorance of what had taken place on the day of Pentecost. But the reason why the members of the average "church" know nothing about the third Person of the Godhead, is because the preachers they sit under, are silent concerning Him.
Nor is it very much better, with many of the churches still counted as orthodox. Though the Person of the Spirit may not be repudiated and though His name may occasionally be mentioned - yet, with only rare exceptions is there any definite scriptural teaching given out concerning the offices and operations of the divine Comforter. As to His work in salvation, this is very little understood even by professing Christians. In the majority of the places where the Lord Jesus is still formally acknowledged to be the only Saviour for sinners, the current teaching of the day is that Christ has made it possible for men to be saved - but that they themselves must decide whether they shall be saved. The idea now so widely prevailing, is that Christ is offered to man's acceptance, and that he must "accept Christ as his personal Saviour," "give his heart to Jesus," "take his stand for Christ," etc., if the blood of the Cross is to avail for his sins. Thus, according to this conception, the finished work of Christ, the greatest work of all time and in all the universe, is left contingent on the fickle will of man as to whether it shall be a success or a failure! [terrible teaching!]
Entering now a much narrower circle in Christendom, in places where it is yet owned that the Holy Spirit has a mission and ministry in connection with the preaching of the Gospel, the general idea prevails even there, that when the Gospel of Christ is faithfully preached, the Holy Spirit convicts men of sin and reveals to them their need of a Saviour. But beyond this very few are prepared to go. The theory prevailing in these places is that the sinner has to cooperate with the Spirit, that He himself must yield to the Spirit's "striving", or he will not and cannot be saved. But this pernicious and God-insulting theory denies two things: to argue that the natural man is capable of cooperating with the Spirit, is to deny that he is "dead in trespasses and sins" for a dead man is incapable of doing anything. And, to say that the operations of the Spirit in a man's heart and conscience may be resisted and withstood - is to deny His omnipotence! {another terrible teaching!]
Before proceeding further, and in order to clear the way for what is to follow, a few words need to be said on "My Spirit shall not always strive with man," (Gen. 6:3) and "you always resist the Holy Spirit". (Acts 7:51). Now these passages refer to the external work of the Spirit, that is, to His testimony through the preached Word. 1 Peter 3:18-20 shows that it was the Spirit of Christ in Noah who "strove" with the antediluvians as the patriarch preached to them. (2 Peter 2:5). So in Acts 7 the very next words explain verse 51, "Which of the prophets have not your fathers persecuted?" As Nehemiah said, "In Your love, You were patient with them for many years. You sent Your Spirit, who, through the prophets, warned them about their sins. But still they would not listen!" (Neh. 9:30).
The external work of the Holy Spirit, His testimony through the Scriptures as it falls on the outward ear of the natural man, is always "resisted" and rejected, which only affords solemn and full demonstration of the solemn fact that "the carnal mind is enmity against God." (Romans 8:7). But what we would now point out, is that Scripture reveals another work of the Holy Spirit, a work that is internal, imperceptible, and invisible. This work is always EFFICACIOUS. It is the Spirit's work in salvation, begun in the heart at the new birth, continued or sustained throughout the entire course of the Christian's life on earth, and concluded and consummated in Heaven. This is what is referred to in Phil. 1:6 "He who has begun a good work in you - will finish it." This is what is in view in Psalm 138:8: "The Lord will perfect that which concerns me" This work is wrought by the Spirit in each of "God's elect," and in them alone.
It has been well said that "The part and office of the Holy Spirit in the salvation of God's elect, consists in renewing them. He quickens the heirs of glory with a spiritual life, enlightens their minds to know Christ, reveals Him to them, forms Him in their hearts, and brings them to build all their hopes of eternal glory on Him alone. He sheds abroad the Father's love in their hearts, and gives them a real sense of it. In which experience of His gracious and effectual work in their souls, they are made to say with the Psalmist, "Blessed is the man whom You chose, and cause to approach unto You, that he may dwell in Your courts" (Psalm 65:4).
~A. W. Pink~
(continued with # 2)
The Holy Spirit's Work In Salvation # 1
In Acts 19 we learn that when the apostle Paul came to Ephesus he asked some disciples of John the Baptist "Did you receive the Holy Spirit when you believed?" And we are told "They said unto him, "No, we have not even heard that there is a Holy Spirit." Sad to say, history has repeated itself. Without doubt, were the members of hundreds of so-called "churches" (in which modernism and worldliness rule) asked the same question - they would be obliged to return an identical answer. The reason why those disciples at Ephesus knew nothing about the Holy Spirit was, most probably, because they had been baptized in Judea by the forerunner of Christ and then had returned to Ephesus where they remained in ignorance of what had taken place on the day of Pentecost. But the reason why the members of the average "church" know nothing about the third Person of the Godhead, is because the preachers they sit under, are silent concerning Him.
Nor is it very much better, with many of the churches still counted as orthodox. Though the Person of the Spirit may not be repudiated and though His name may occasionally be mentioned - yet, with only rare exceptions is there any definite scriptural teaching given out concerning the offices and operations of the divine Comforter. As to His work in salvation, this is very little understood even by professing Christians. In the majority of the places where the Lord Jesus is still formally acknowledged to be the only Saviour for sinners, the current teaching of the day is that Christ has made it possible for men to be saved - but that they themselves must decide whether they shall be saved. The idea now so widely prevailing, is that Christ is offered to man's acceptance, and that he must "accept Christ as his personal Saviour," "give his heart to Jesus," "take his stand for Christ," etc., if the blood of the Cross is to avail for his sins. Thus, according to this conception, the finished work of Christ, the greatest work of all time and in all the universe, is left contingent on the fickle will of man as to whether it shall be a success or a failure! [terrible teaching!]
Entering now a much narrower circle in Christendom, in places where it is yet owned that the Holy Spirit has a mission and ministry in connection with the preaching of the Gospel, the general idea prevails even there, that when the Gospel of Christ is faithfully preached, the Holy Spirit convicts men of sin and reveals to them their need of a Saviour. But beyond this very few are prepared to go. The theory prevailing in these places is that the sinner has to cooperate with the Spirit, that He himself must yield to the Spirit's "striving", or he will not and cannot be saved. But this pernicious and God-insulting theory denies two things: to argue that the natural man is capable of cooperating with the Spirit, is to deny that he is "dead in trespasses and sins" for a dead man is incapable of doing anything. And, to say that the operations of the Spirit in a man's heart and conscience may be resisted and withstood - is to deny His omnipotence! {another terrible teaching!]
Before proceeding further, and in order to clear the way for what is to follow, a few words need to be said on "My Spirit shall not always strive with man," (Gen. 6:3) and "you always resist the Holy Spirit". (Acts 7:51). Now these passages refer to the external work of the Spirit, that is, to His testimony through the preached Word. 1 Peter 3:18-20 shows that it was the Spirit of Christ in Noah who "strove" with the antediluvians as the patriarch preached to them. (2 Peter 2:5). So in Acts 7 the very next words explain verse 51, "Which of the prophets have not your fathers persecuted?" As Nehemiah said, "In Your love, You were patient with them for many years. You sent Your Spirit, who, through the prophets, warned them about their sins. But still they would not listen!" (Neh. 9:30).
The external work of the Holy Spirit, His testimony through the Scriptures as it falls on the outward ear of the natural man, is always "resisted" and rejected, which only affords solemn and full demonstration of the solemn fact that "the carnal mind is enmity against God." (Romans 8:7). But what we would now point out, is that Scripture reveals another work of the Holy Spirit, a work that is internal, imperceptible, and invisible. This work is always EFFICACIOUS. It is the Spirit's work in salvation, begun in the heart at the new birth, continued or sustained throughout the entire course of the Christian's life on earth, and concluded and consummated in Heaven. This is what is referred to in Phil. 1:6 "He who has begun a good work in you - will finish it." This is what is in view in Psalm 138:8: "The Lord will perfect that which concerns me" This work is wrought by the Spirit in each of "God's elect," and in them alone.
It has been well said that "The part and office of the Holy Spirit in the salvation of God's elect, consists in renewing them. He quickens the heirs of glory with a spiritual life, enlightens their minds to know Christ, reveals Him to them, forms Him in their hearts, and brings them to build all their hopes of eternal glory on Him alone. He sheds abroad the Father's love in their hearts, and gives them a real sense of it. In which experience of His gracious and effectual work in their souls, they are made to say with the Psalmist, "Blessed is the man whom You chose, and cause to approach unto You, that he may dwell in Your courts" (Psalm 65:4).
~A. W. Pink~
(continued with # 2)
A Call to Prayer # 4
A Call to Prayer # 4
There are others of the Lord's people who seem to be always advancing. They grow like grass after rain; they increase like Israel in Egypt; they press on like Gideon, though sometimes faint, yet always pursuing. They are ever adding grace to grace, and faith to faith, and strength to strength. Every time you meet them their hearts seems larger, and their spiritual stature taller and stronger. Every year they appear to see more, and know more, and believe more, and feel more in their religion. They not only have good works to prove the reality of their faith, but they are zealous of them. They not only do well, but they are unwearied in well doing. They attempt great things, and they do great things. When they fall they try again, and when they fall they are soon up again. And all this time they think themselves poor, unprofitable servants, and fancy that they do nothing at all. These are those who make religion lovely and beautiful in the eyes of all. They wrest praise even from the unconverted and win golden opinions even from selfish people of the world. It does one good to see, to be with them, and to hear them. When you meet them, you could believe that like Moses, they had just come out from the presence of God. (Ex. 34:29-35). When you part with them you feel warmed by their company, as if your soul had been near a fire. I know such people are rare. I only ask: are there not many such?
Now how can you account for the difference which I have just described? What is the reason that some believers are so much brighter and holier than others? I believe the difference, in nineteen cases out of twenty, arises from different habits about private prayer. I believe that those who are not eminently holy pray little, and those who are eminently holy pray much.
I dare say this opinion will startle some readers. I have little doubt that many look on eminent holiness as a kind of special gift, which none but a few must pretend to aim at. They admire it at a distance in books. They think it beautiful when they see an example near themselves. But as to its being a thing within the reach of any but a very few, such a notion never seems to enter their minds. In short, they consider it a kind of monopoly granted to a few favored believers, but certainly not to all.
Now I believe that this is a most dangerous mistake. I believe that spiritual as well as natural greatness depends in a high degree on the faithful use of means within everybody's reach. Of course I do not say we have a right to expect a miraculous grant of intellectual gifts; but I do say, that when a person is once converted to God, his progress in holiness will be much in accordance with his own diligence in the use of God's appointed means. And I assert confidently that the principle means by which most believers have become great in a church of Christ is the habit of diligent private prayer.
Look through the lives of the brightest and best of God's servants, whether in the Bible or not. See what is written of Moses and David and Daniel and Paul. Mark what is recorded of Luther and Bradford the Reformers. Observe what is related of the private devotions of Whitefield and Cecil and Venn and Bickersteth and McCheyne. Tell me of one of all the goodly fellowship of saints and martyrs, who has not had this mark most prominently - they were men of prayer. Depend on it, prayer is power.
Prayer obtains fresh and continued outpourings of the Spirit. He alone begins the work of grace in a person's heart. He alone can carry it forward and make it prosper. But the good Spirit loves to be entreated. And those who ask most will have most of His influence.
Prayer is the surest remedy against the devil and besetting sins. That sin will never stand firm which is heartily prayed against. The devil will never long keep dominion over us which beseech the Lord to cast forth. But then we must spread out all our case before our heavenly Physician, if He is to give us daily relief.
Do you wish to grow in grace and be a devoted Christian? Be very sure, if you wish it, you could not have a more important question than this - DO YOU PRAY?
~J. C. Ryle~
(continued with # 5)
There are others of the Lord's people who seem to be always advancing. They grow like grass after rain; they increase like Israel in Egypt; they press on like Gideon, though sometimes faint, yet always pursuing. They are ever adding grace to grace, and faith to faith, and strength to strength. Every time you meet them their hearts seems larger, and their spiritual stature taller and stronger. Every year they appear to see more, and know more, and believe more, and feel more in their religion. They not only have good works to prove the reality of their faith, but they are zealous of them. They not only do well, but they are unwearied in well doing. They attempt great things, and they do great things. When they fall they try again, and when they fall they are soon up again. And all this time they think themselves poor, unprofitable servants, and fancy that they do nothing at all. These are those who make religion lovely and beautiful in the eyes of all. They wrest praise even from the unconverted and win golden opinions even from selfish people of the world. It does one good to see, to be with them, and to hear them. When you meet them, you could believe that like Moses, they had just come out from the presence of God. (Ex. 34:29-35). When you part with them you feel warmed by their company, as if your soul had been near a fire. I know such people are rare. I only ask: are there not many such?
Now how can you account for the difference which I have just described? What is the reason that some believers are so much brighter and holier than others? I believe the difference, in nineteen cases out of twenty, arises from different habits about private prayer. I believe that those who are not eminently holy pray little, and those who are eminently holy pray much.
I dare say this opinion will startle some readers. I have little doubt that many look on eminent holiness as a kind of special gift, which none but a few must pretend to aim at. They admire it at a distance in books. They think it beautiful when they see an example near themselves. But as to its being a thing within the reach of any but a very few, such a notion never seems to enter their minds. In short, they consider it a kind of monopoly granted to a few favored believers, but certainly not to all.
Now I believe that this is a most dangerous mistake. I believe that spiritual as well as natural greatness depends in a high degree on the faithful use of means within everybody's reach. Of course I do not say we have a right to expect a miraculous grant of intellectual gifts; but I do say, that when a person is once converted to God, his progress in holiness will be much in accordance with his own diligence in the use of God's appointed means. And I assert confidently that the principle means by which most believers have become great in a church of Christ is the habit of diligent private prayer.
Look through the lives of the brightest and best of God's servants, whether in the Bible or not. See what is written of Moses and David and Daniel and Paul. Mark what is recorded of Luther and Bradford the Reformers. Observe what is related of the private devotions of Whitefield and Cecil and Venn and Bickersteth and McCheyne. Tell me of one of all the goodly fellowship of saints and martyrs, who has not had this mark most prominently - they were men of prayer. Depend on it, prayer is power.
Prayer obtains fresh and continued outpourings of the Spirit. He alone begins the work of grace in a person's heart. He alone can carry it forward and make it prosper. But the good Spirit loves to be entreated. And those who ask most will have most of His influence.
Prayer is the surest remedy against the devil and besetting sins. That sin will never stand firm which is heartily prayed against. The devil will never long keep dominion over us which beseech the Lord to cast forth. But then we must spread out all our case before our heavenly Physician, if He is to give us daily relief.
Do you wish to grow in grace and be a devoted Christian? Be very sure, if you wish it, you could not have a more important question than this - DO YOU PRAY?
~J. C. Ryle~
(continued with # 5)
Saturday, August 17, 2019
A Call to Prayer # 3
A Call to Prayer # 3
Never be surprised if you hear ministers of the gospel dwelling much on the importance of prayer. This is the point they want to bring to you. They want to know that you pray. Your views of doctrine may be correct. Your love of Protestantism may be warm and unmistakable. But still this may be nothing more than head knowledge and party spirit. They want to know whether you are actually acquainted with the throne of grace, and whether you can speak to God as well as speak about God.
Do you wish to find out whether you are a true Christian? Then rest assured that my question is of the very first importance - DO YOU PRAY?
III. I ask whether you pray, because there is no duty in religion so neglected as as private prayer. We live in days of abounding religious profession. There are more places of public worship than there ever was before. There are more people attending them than there ever was before. And yet in spite of all this public religion, I believe there is a vast neglect of private prayer. It is one of those private transactions between God and our souls which no eye sees, and therefore one which people are tempted to pass over and leave undone.
I believe that thousands never utter a word of prayer at all. They eat. They drink. They sleep. They rise. They go forth with their work. They return to their homes. They breathe God's air. They see God's sun. They travel on God's earth. They enjoy God mercies. They have dying bodies. They have judgment and eternity before them. But they never speak to God. They live like the animals that perish. They behave like creatures without souls. They have not one word to say to Him in whose hand are their life and breath, and all things, and from whose mouth they must one day receive their everlasting sentence. How dreadful this seems; but if the secrets of men were only known, how common.
I believe there tens of thousands whose prayers are nothing but mere form, a set of words repeated by rote, without a thought about there meaning. Some say over a few hasty sentences picked up in the nursery when they were children. Some content themselves with repeating the Creed, forgetting that thee is not a request in it. Some add the Lord's prayer, but without the slightest desire that its solemn petitions may be granted.
Does this surprise you? I will show you that I am not speaking as I do without reason.
Have you forgotten that it is not natural to anyone to pray? "The carnal mind is enmity against God." (Romans 8:7). The desire of a person's heart is to get far away from God, and have nothing to do with Him. Their feeling towards Him is not love. Why then should a person pray when they have no real sense of sin, no real feeling of spiritual needs, no thorough belief in unseen things, no desire after holiness and heaven? Of all these things the vast majority of people know and feel nothing. The multitudes walk in the broad way. I cannot forget this. Therefore I say boldly, I believe that few pray.
Have you forgotten that it is not fashionable to pray? Have you forgotten the lives that many live? Can we really believe that people are praying against sin night and day, when we see them plunging into it?
I cannot see your heart. I do not know your private history in spiritual things. But from what I see in the Bible and in the world, I am certain I cannot ask you a more necessary question than that before you - DO YOU PRAY?
IV. I ask whether you pray, because diligence in prayer is the secret of eminent holiness. Without controversy there is a vast difference among true Christians. There is an immense interval between the foremost and the hindermost in the army of God.
They are all fighting the same good fight but how much more valiantly some fight than others. They are all doing the Lord's work; but how much more some do than others. They are all light in the Lord; but how much more brightly some shine than others. They all love the same Lord and Saviour; but how much more some love Him than others. I ask any true Christian whether this is not the case. Are these things not so?
There are some of the Lord's people who seem never able to get on from the time of their conversion. They are born again, but they remain babies all their lives.
~J. C. Ryle~
(continued with # 4)
Never be surprised if you hear ministers of the gospel dwelling much on the importance of prayer. This is the point they want to bring to you. They want to know that you pray. Your views of doctrine may be correct. Your love of Protestantism may be warm and unmistakable. But still this may be nothing more than head knowledge and party spirit. They want to know whether you are actually acquainted with the throne of grace, and whether you can speak to God as well as speak about God.
Do you wish to find out whether you are a true Christian? Then rest assured that my question is of the very first importance - DO YOU PRAY?
III. I ask whether you pray, because there is no duty in religion so neglected as as private prayer. We live in days of abounding religious profession. There are more places of public worship than there ever was before. There are more people attending them than there ever was before. And yet in spite of all this public religion, I believe there is a vast neglect of private prayer. It is one of those private transactions between God and our souls which no eye sees, and therefore one which people are tempted to pass over and leave undone.
I believe that thousands never utter a word of prayer at all. They eat. They drink. They sleep. They rise. They go forth with their work. They return to their homes. They breathe God's air. They see God's sun. They travel on God's earth. They enjoy God mercies. They have dying bodies. They have judgment and eternity before them. But they never speak to God. They live like the animals that perish. They behave like creatures without souls. They have not one word to say to Him in whose hand are their life and breath, and all things, and from whose mouth they must one day receive their everlasting sentence. How dreadful this seems; but if the secrets of men were only known, how common.
I believe there tens of thousands whose prayers are nothing but mere form, a set of words repeated by rote, without a thought about there meaning. Some say over a few hasty sentences picked up in the nursery when they were children. Some content themselves with repeating the Creed, forgetting that thee is not a request in it. Some add the Lord's prayer, but without the slightest desire that its solemn petitions may be granted.
Does this surprise you? I will show you that I am not speaking as I do without reason.
Have you forgotten that it is not natural to anyone to pray? "The carnal mind is enmity against God." (Romans 8:7). The desire of a person's heart is to get far away from God, and have nothing to do with Him. Their feeling towards Him is not love. Why then should a person pray when they have no real sense of sin, no real feeling of spiritual needs, no thorough belief in unseen things, no desire after holiness and heaven? Of all these things the vast majority of people know and feel nothing. The multitudes walk in the broad way. I cannot forget this. Therefore I say boldly, I believe that few pray.
Have you forgotten that it is not fashionable to pray? Have you forgotten the lives that many live? Can we really believe that people are praying against sin night and day, when we see them plunging into it?
I cannot see your heart. I do not know your private history in spiritual things. But from what I see in the Bible and in the world, I am certain I cannot ask you a more necessary question than that before you - DO YOU PRAY?
IV. I ask whether you pray, because diligence in prayer is the secret of eminent holiness. Without controversy there is a vast difference among true Christians. There is an immense interval between the foremost and the hindermost in the army of God.
They are all fighting the same good fight but how much more valiantly some fight than others. They are all doing the Lord's work; but how much more some do than others. They are all light in the Lord; but how much more brightly some shine than others. They all love the same Lord and Saviour; but how much more some love Him than others. I ask any true Christian whether this is not the case. Are these things not so?
There are some of the Lord's people who seem never able to get on from the time of their conversion. They are born again, but they remain babies all their lives.
~J. C. Ryle~
(continued with # 4)
A Call to Prayer # 2
A Call to Prayer # 2
II. I ask again whether you pray, because a habit of prayer is one of the surest marks of a true Christian. All the children of God on earth are alike in this respect. From the moment there is any life and reality about their religion, they pray. Just as the first sign of the life of an infant when born into the world is the act of breathing, so the first act of men and women when they are born again is praying.
This is one of the common marks of all the elect of God. "They cry unto Him day and night" (Luke 18:7). The Holy Spirit who makes them new creatures, works in them a feeling of adoption, and makes the cry, "Abba, Father." (Romans 8:15). The Lord Jesus, when He quickens them, gives them a voice and a tongue, and says to them, "Be dumb no more." God has no dumb children. It is as much a part of their new nature to pray, as it is of a child to cry. They see their need of mercy and grace. They feel their emptiness and weakness. They cannot do other wise than they do. They must pray.
I have looked carefully over the lives of God's saints in the Bible. I cannot find one whose history much is told us, from Genesis to Revelation, who was not a person of prayer. I find it mentioned as a characteristic of the godly, that "they call on the Father," that "they call upon the name of the Lord Jesus Christ." I find it recorded as a characteristic of the wicked, that "they call not upon the Lord" (1 Peter 1:17; 1 Cor. 1:2; Psalm 14:4).
I have read the lives of many eminent Christians who have been on earth since the Bible days. Some of them, I see, were rich, and some poor. Some were learned, and some were unlearned. Some of them were Episcopalians, and some were Christians of other names. Some were Calvinists, and some were Arminians. Some have loved to use liturgy, and some to use none. But one thing, I see, they all had in common. They have all been people of prayer.
I study reports of missionary societies in our own times. I see with joy that lost men and women are receiving the gospel in various parts of the globe. There are conversions in Africa, in New Zealand, in India, in China. The people converted are naturally unlike one another in every respect. But one striking thing I observe at all the missionary stations: the converted people always pray.
I do not deny a person may pray without heart and without sincerity. I do not for a moment pretend to say that the mere fact of a person's praying proves everything about their soul. As in every other part of religion, so also in this, there may be deception and hypocrisy.
But this I do say, that not praying is a clear proof that a person is not yet a true Christian. They cannot really feel their sins. They cannot love God. They cannot feel themselves a debtor to Christ. They cannot long after holiness. They cannot desire heaven. They have yet to be born again. They have yet to be made a new creature. They may boast confidently of election, grace, faith, hope and knowledge, and deceive ignorant people. But you may rest assured it is all vain talk, if they do not pray.
And I say furthermore, that of all the evidences of the real work of the Spirit, a habit of hearty private prayer is one of the most satisfactory that can be named. A person may preach from false motives. A person may write books and, make fine speeches and seem diligent in good works, and yet be a Judas Iscariot. But a person seldom goes into their closet and pours out their soul before God in secret, unless they are in earnest. The Lord Himself has set His stamp on prayer as the best proof of true conversion. When He sent Ananias to Saul in Damascus, He gave him no other evidence of His change of heart than this, "Behold he prays." ( Acts 9:11).
I know that much may go on in a person's mind before they are brought to pray. They may have many convictions, desires, wishes, feelings, intentions, resolutions, hopes, and fears. But all these things are very uncertain evidences. They are to be found in ungodly people, and often come to nothing. In many a case they are not more lasting than the morning cloud, and dew that passes away. A real hearty prayer, flowing from a broken and contrite spirit, is worth all these things put together.
I know that the Holy Spirit, who calls sinners from their evil ways, does in many instances lead them by very slow degrees to acquaintance with Christ. But the eye of man can only judge by what it sees. I can not call anyone justified until they believe. I dare not say that anyone believes until they pray. I cannot understand a dumb faith. The first act of faith will be to speak to God. Faith is to the soul what life is to the body. Prayer is to faith what breath is to the body. How a person can live and not breathe is past my comprehension, and how a person can believe and not pray is past my comprehension too.
~J. C. Ryle~
(continued with # 3)
II. I ask again whether you pray, because a habit of prayer is one of the surest marks of a true Christian. All the children of God on earth are alike in this respect. From the moment there is any life and reality about their religion, they pray. Just as the first sign of the life of an infant when born into the world is the act of breathing, so the first act of men and women when they are born again is praying.
This is one of the common marks of all the elect of God. "They cry unto Him day and night" (Luke 18:7). The Holy Spirit who makes them new creatures, works in them a feeling of adoption, and makes the cry, "Abba, Father." (Romans 8:15). The Lord Jesus, when He quickens them, gives them a voice and a tongue, and says to them, "Be dumb no more." God has no dumb children. It is as much a part of their new nature to pray, as it is of a child to cry. They see their need of mercy and grace. They feel their emptiness and weakness. They cannot do other wise than they do. They must pray.
I have looked carefully over the lives of God's saints in the Bible. I cannot find one whose history much is told us, from Genesis to Revelation, who was not a person of prayer. I find it mentioned as a characteristic of the godly, that "they call on the Father," that "they call upon the name of the Lord Jesus Christ." I find it recorded as a characteristic of the wicked, that "they call not upon the Lord" (1 Peter 1:17; 1 Cor. 1:2; Psalm 14:4).
I have read the lives of many eminent Christians who have been on earth since the Bible days. Some of them, I see, were rich, and some poor. Some were learned, and some were unlearned. Some of them were Episcopalians, and some were Christians of other names. Some were Calvinists, and some were Arminians. Some have loved to use liturgy, and some to use none. But one thing, I see, they all had in common. They have all been people of prayer.
I study reports of missionary societies in our own times. I see with joy that lost men and women are receiving the gospel in various parts of the globe. There are conversions in Africa, in New Zealand, in India, in China. The people converted are naturally unlike one another in every respect. But one striking thing I observe at all the missionary stations: the converted people always pray.
I do not deny a person may pray without heart and without sincerity. I do not for a moment pretend to say that the mere fact of a person's praying proves everything about their soul. As in every other part of religion, so also in this, there may be deception and hypocrisy.
But this I do say, that not praying is a clear proof that a person is not yet a true Christian. They cannot really feel their sins. They cannot love God. They cannot feel themselves a debtor to Christ. They cannot long after holiness. They cannot desire heaven. They have yet to be born again. They have yet to be made a new creature. They may boast confidently of election, grace, faith, hope and knowledge, and deceive ignorant people. But you may rest assured it is all vain talk, if they do not pray.
And I say furthermore, that of all the evidences of the real work of the Spirit, a habit of hearty private prayer is one of the most satisfactory that can be named. A person may preach from false motives. A person may write books and, make fine speeches and seem diligent in good works, and yet be a Judas Iscariot. But a person seldom goes into their closet and pours out their soul before God in secret, unless they are in earnest. The Lord Himself has set His stamp on prayer as the best proof of true conversion. When He sent Ananias to Saul in Damascus, He gave him no other evidence of His change of heart than this, "Behold he prays." ( Acts 9:11).
I know that much may go on in a person's mind before they are brought to pray. They may have many convictions, desires, wishes, feelings, intentions, resolutions, hopes, and fears. But all these things are very uncertain evidences. They are to be found in ungodly people, and often come to nothing. In many a case they are not more lasting than the morning cloud, and dew that passes away. A real hearty prayer, flowing from a broken and contrite spirit, is worth all these things put together.
I know that the Holy Spirit, who calls sinners from their evil ways, does in many instances lead them by very slow degrees to acquaintance with Christ. But the eye of man can only judge by what it sees. I can not call anyone justified until they believe. I dare not say that anyone believes until they pray. I cannot understand a dumb faith. The first act of faith will be to speak to God. Faith is to the soul what life is to the body. Prayer is to faith what breath is to the body. How a person can live and not breathe is past my comprehension, and how a person can believe and not pray is past my comprehension too.
~J. C. Ryle~
(continued with # 3)
Saturday, August 10, 2019
A Call To Prayer # 1
A Call To Prayer # 1
"Men ought always to pray" (Luke 18:1).
I have a question to offer you. It is contained in three words, Do you pray?
The question is one that none but you can answer. Whether you attend public worship or not, your minister knows. Whether you have family prayers in your house or not, your relations know. But whether you pray in private or not, is a matter between yourself and God.
I beseech you in all affections to attend to the subject I bring before you. Do not say that my question is too close. If your heart is right in the sight of God, there is nothing in it to make you afraid. Do not turn off my question by replying that you say your prayers. It is one thing to say your prayers and another to pray. Do not tell me that my question is unnecessary. Listen to me for a few minutes, and I will show you good reasons for asking it.
Prayer is the most important subject in practical religion. All other subjects are second to it. Reading the Bible, listening to sermons, attending public worship, going to the Lord's Table - all these are very important matters. But none of them are so important as private prayer.
I propose in this paper to offer seven clear reasons why I use such strong language about prayer. I draw to these reasons the attention of every thinking man into whose hands this paper may fall. I venture to assert with confidence that they deserve serious consideration.
I. I ask whether you pray, because prayer is absolutely needful to a person's salvation.
I say, absolutely needful, and I say so advisedly. I am not speaking now of infants or idiots. I am not settling the state of the heathen. I know where little is given, there little will be required. I speak especially of those who call themselves Christians, in a land like our own. And of such I say, no man or woman can expect to be saved who does not pray.
I hold no salvation by grace as strongly as anyone. I would gladly offer a free and full pardon to the greatest sinner that ever lived. I would not hesitate to stand by his dying bed, and say, "Believe on the Lord Jesus Christ even now, and you shall be saved" (Acts 16:31). But that a person can have salvation without asking for it, I cannot see in the Bible. That a person will receive pardon of their sins, who will not so much as lift up their heart inwardly and say, "Lord Jesus, give it to me," this I cannot find. I can find that nobody will be saved by their prayers, but I cannot find that without prayer anybody will be saved.
It is not absolutely needful to salvation that a person should read the Bible. A person may have no learning, or be blind, and yet have Christ in their heart. It is not absolutely needful that a person should hear public preaching of the gospel. They may live where the gospel is not preached, or they may be bedridden, or deaf. But the same thing cannot be said about prayer. It is absolutely needful to salvation that a person should pray.
There is no royal road either to health or learning. Prime ministers and kings, poor men and peasants, all alike must attend to the needs of their own bodies and their own minds. No person can eat, drink, or sleep, by proxy. No person can get the alphabet learned for them by another. All these are things which everybody must do for themselves, or they will not be done at all.
Just as it is with the mind and body, so it is with the soul. There are certain things absolutely needful to the soul's health and well-being. Each must attend to these things for himself. Each must repent for himself. Each must apply to Christ for himself. And for himself each must speak to God and pray. You must do it for yourself, for by nobody else it can be done.
To be prayerless is to be without God, without Christ, without grace, without hope, and without heaven. It is to be in the road to hell. Now can you wonder that I ask the question, DO YOU PRAY?
~J. C. Ryle~
(continued with # 2)
"Men ought always to pray" (Luke 18:1).
I have a question to offer you. It is contained in three words, Do you pray?
The question is one that none but you can answer. Whether you attend public worship or not, your minister knows. Whether you have family prayers in your house or not, your relations know. But whether you pray in private or not, is a matter between yourself and God.
I beseech you in all affections to attend to the subject I bring before you. Do not say that my question is too close. If your heart is right in the sight of God, there is nothing in it to make you afraid. Do not turn off my question by replying that you say your prayers. It is one thing to say your prayers and another to pray. Do not tell me that my question is unnecessary. Listen to me for a few minutes, and I will show you good reasons for asking it.
Prayer is the most important subject in practical religion. All other subjects are second to it. Reading the Bible, listening to sermons, attending public worship, going to the Lord's Table - all these are very important matters. But none of them are so important as private prayer.
I propose in this paper to offer seven clear reasons why I use such strong language about prayer. I draw to these reasons the attention of every thinking man into whose hands this paper may fall. I venture to assert with confidence that they deserve serious consideration.
I. I ask whether you pray, because prayer is absolutely needful to a person's salvation.
I say, absolutely needful, and I say so advisedly. I am not speaking now of infants or idiots. I am not settling the state of the heathen. I know where little is given, there little will be required. I speak especially of those who call themselves Christians, in a land like our own. And of such I say, no man or woman can expect to be saved who does not pray.
I hold no salvation by grace as strongly as anyone. I would gladly offer a free and full pardon to the greatest sinner that ever lived. I would not hesitate to stand by his dying bed, and say, "Believe on the Lord Jesus Christ even now, and you shall be saved" (Acts 16:31). But that a person can have salvation without asking for it, I cannot see in the Bible. That a person will receive pardon of their sins, who will not so much as lift up their heart inwardly and say, "Lord Jesus, give it to me," this I cannot find. I can find that nobody will be saved by their prayers, but I cannot find that without prayer anybody will be saved.
It is not absolutely needful to salvation that a person should read the Bible. A person may have no learning, or be blind, and yet have Christ in their heart. It is not absolutely needful that a person should hear public preaching of the gospel. They may live where the gospel is not preached, or they may be bedridden, or deaf. But the same thing cannot be said about prayer. It is absolutely needful to salvation that a person should pray.
There is no royal road either to health or learning. Prime ministers and kings, poor men and peasants, all alike must attend to the needs of their own bodies and their own minds. No person can eat, drink, or sleep, by proxy. No person can get the alphabet learned for them by another. All these are things which everybody must do for themselves, or they will not be done at all.
Just as it is with the mind and body, so it is with the soul. There are certain things absolutely needful to the soul's health and well-being. Each must attend to these things for himself. Each must repent for himself. Each must apply to Christ for himself. And for himself each must speak to God and pray. You must do it for yourself, for by nobody else it can be done.
To be prayerless is to be without God, without Christ, without grace, without hope, and without heaven. It is to be in the road to hell. Now can you wonder that I ask the question, DO YOU PRAY?
~J. C. Ryle~
(continued with # 2)
You Fool! (and others)
You Fool! (and others)
"You fool, this night your soul shall be required of you!" What harsh language, some will be ready to say. But it is true; and the occasion requires all earnestness. If you see your neighbor's house on fire while he is sound asleep in his bed, you do not hesitate to alarm him with the most penetrating cry that you can utter. The reason in both cases is of the same nature, but much stronger in the latter, because the loss of the soul is infinitely greater than that of the body; the fires of hell are much more to be dreaded than any material fire, which can only destroy property, or at most, shorten life.
But why is this man called a fool? Surely he was not such in the world's estimation. He evidently possessed the wisdom of this world. He knew how to manage his farm successfully. If there was any defect in this respect, it was in not building his barns large enough at first. Often enterprising, industrious men run far before their own anticipations. Wealth flows in upon them, so that they have more than heart could wish. This man, no doubt, had labored hard, but now thinks of taking his rest, and entering on the enjoyment of his rich possessions. He said to his soul, "Take it easy, eat, drink, and enjoy yourself!" No cloud appeared in all his horizon to darken his prospects. His expectation was, not only rest from labor, and ease from trouble; but actual enjoyment in feasting, and unceasing mirth.
The course of this farmer and his success are the very objects at which thousands are constantly aiming. They look no higher; they ask no more than he possessed. How then was he a fool? Will not the epithet apply as truly to most of the people of the world? If this present world were our only state of existence, it would be hard to prove the folly of such a course and such sentiments. Then men might with some show of reason say, "Let us eat and drink - for tomorrow we die." If this were all of man, and death the end of existence, the scene will so soon be over, and all joys and sorrows so soon buried in eternal oblivion. If there were no hereafter, of what account would it now be, whether the thousands of millions who have inhabited this globe were sad or merry while they lived?
The utter folly of this worldling, and of thousands like him, consisted in this - that being the creature of a supreme Being, he neglected to serve Him, and took no pains to secure His favor, or to arrest His wrath. The folly of this he must have felt when God spoke to Him and said, "This night your soul shall be required of you!" Oh, what a sudden interruption to his plans of future pleasure. What! Must he give up all his possessions - his fields loaded with ripe harvests, the fruit of his anxious toil? In a moment his fond dream of feasting and mirth is terminated. God, his Maker, calls for him, and none can resist His command. "And who knows the power of His anger?" His soul is required. His account, whether prepared or unprepared, must be rendered. "Give an account of your stewardship." Show in what manner you have improved the talents committed to you. What good use have you made of the riches conferred on you?
Poor, wretched man; what can he say for himself? What justification can he offer for a life of disobedience and forgetfulness of God? Where now can he turn? Where can he flee for refuge from his angry Judge? Alas, there is no escape! His riches cannot profit him now. The whole world could not redeem his soul from destruction; and while his heirs are striving about his great wealth, his soul is writhing in unending anguish! Careless reader, take heed lest this be your case! You are in the same condemnation!
~Archibald Alexander~
(The End)
___________________________
Heaven
Heaven is a reality, not seen by eyes of flesh, but made known by revelation, and received by faith.
Heaven is a rest from toil, trouble, temptation, and sin. Such a rest is very desirable, if it were only a sweet sleep; but heaven is more.
It is a state of delightful activity. Every faculty and every affection will find appropriate exercise; and probably latent powers, not needed here, will there be waked into activity - powers suited to the new condition in which the soul exists.
Heaven is full of light; all darkness and doubt are absent. Knowledge will there be clear, and will possess a transforming efficacy; still, knowledge in heaven will be progressive; the pleasure will partly consist in ever learning something unknown before.
Heaven is a region of perfect love; all the heart and mind and strength will be exerted in love. And if the power of loving should, in the progress of the immortal soul, be increased a thousand-fold, all this increased ability will be kept constantly in full stretch by the loveliness and glory of the objects of affection.
Christ is the center of attraction in heaven. From Him radiate the rays of divine glory which enliven, attract, and beautify all the innumerable army of worshipers.
Love in heaven is pure, perfect, and reciprocal. He who loves, cannot be satisfied without a return of affection. And the more exalted and excellent the character of the person beloved, the sweeter the sense of His favor.
Heavenly joy consists in loving with all the heart, and in being beloved.
As heaven is a society, the members are happy not only in loving their King, but in mutual love. There will exist no envy, nor jealousy, nor apathy.
Heaven is a place of peace - sweet peace and uninterrupted harmony; all disturbing elements will be left behind. The atmosphere of heaven is exempt from all evil; it is purity itself; all sin and impurity are denied admission into that holy place.
Heaven is an unchanging state. All change is advancement in knowledge, in dignity, in happiness!
~Archibald Alexander~
(The End)
"You fool, this night your soul shall be required of you!" What harsh language, some will be ready to say. But it is true; and the occasion requires all earnestness. If you see your neighbor's house on fire while he is sound asleep in his bed, you do not hesitate to alarm him with the most penetrating cry that you can utter. The reason in both cases is of the same nature, but much stronger in the latter, because the loss of the soul is infinitely greater than that of the body; the fires of hell are much more to be dreaded than any material fire, which can only destroy property, or at most, shorten life.
But why is this man called a fool? Surely he was not such in the world's estimation. He evidently possessed the wisdom of this world. He knew how to manage his farm successfully. If there was any defect in this respect, it was in not building his barns large enough at first. Often enterprising, industrious men run far before their own anticipations. Wealth flows in upon them, so that they have more than heart could wish. This man, no doubt, had labored hard, but now thinks of taking his rest, and entering on the enjoyment of his rich possessions. He said to his soul, "Take it easy, eat, drink, and enjoy yourself!" No cloud appeared in all his horizon to darken his prospects. His expectation was, not only rest from labor, and ease from trouble; but actual enjoyment in feasting, and unceasing mirth.
The course of this farmer and his success are the very objects at which thousands are constantly aiming. They look no higher; they ask no more than he possessed. How then was he a fool? Will not the epithet apply as truly to most of the people of the world? If this present world were our only state of existence, it would be hard to prove the folly of such a course and such sentiments. Then men might with some show of reason say, "Let us eat and drink - for tomorrow we die." If this were all of man, and death the end of existence, the scene will so soon be over, and all joys and sorrows so soon buried in eternal oblivion. If there were no hereafter, of what account would it now be, whether the thousands of millions who have inhabited this globe were sad or merry while they lived?
The utter folly of this worldling, and of thousands like him, consisted in this - that being the creature of a supreme Being, he neglected to serve Him, and took no pains to secure His favor, or to arrest His wrath. The folly of this he must have felt when God spoke to Him and said, "This night your soul shall be required of you!" Oh, what a sudden interruption to his plans of future pleasure. What! Must he give up all his possessions - his fields loaded with ripe harvests, the fruit of his anxious toil? In a moment his fond dream of feasting and mirth is terminated. God, his Maker, calls for him, and none can resist His command. "And who knows the power of His anger?" His soul is required. His account, whether prepared or unprepared, must be rendered. "Give an account of your stewardship." Show in what manner you have improved the talents committed to you. What good use have you made of the riches conferred on you?
Poor, wretched man; what can he say for himself? What justification can he offer for a life of disobedience and forgetfulness of God? Where now can he turn? Where can he flee for refuge from his angry Judge? Alas, there is no escape! His riches cannot profit him now. The whole world could not redeem his soul from destruction; and while his heirs are striving about his great wealth, his soul is writhing in unending anguish! Careless reader, take heed lest this be your case! You are in the same condemnation!
~Archibald Alexander~
(The End)
___________________________
Heaven
Heaven is a reality, not seen by eyes of flesh, but made known by revelation, and received by faith.
Heaven is a rest from toil, trouble, temptation, and sin. Such a rest is very desirable, if it were only a sweet sleep; but heaven is more.
It is a state of delightful activity. Every faculty and every affection will find appropriate exercise; and probably latent powers, not needed here, will there be waked into activity - powers suited to the new condition in which the soul exists.
Heaven is full of light; all darkness and doubt are absent. Knowledge will there be clear, and will possess a transforming efficacy; still, knowledge in heaven will be progressive; the pleasure will partly consist in ever learning something unknown before.
Heaven is a region of perfect love; all the heart and mind and strength will be exerted in love. And if the power of loving should, in the progress of the immortal soul, be increased a thousand-fold, all this increased ability will be kept constantly in full stretch by the loveliness and glory of the objects of affection.
Christ is the center of attraction in heaven. From Him radiate the rays of divine glory which enliven, attract, and beautify all the innumerable army of worshipers.
Love in heaven is pure, perfect, and reciprocal. He who loves, cannot be satisfied without a return of affection. And the more exalted and excellent the character of the person beloved, the sweeter the sense of His favor.
Heavenly joy consists in loving with all the heart, and in being beloved.
As heaven is a society, the members are happy not only in loving their King, but in mutual love. There will exist no envy, nor jealousy, nor apathy.
Heaven is a place of peace - sweet peace and uninterrupted harmony; all disturbing elements will be left behind. The atmosphere of heaven is exempt from all evil; it is purity itself; all sin and impurity are denied admission into that holy place.
Heaven is an unchanging state. All change is advancement in knowledge, in dignity, in happiness!
~Archibald Alexander~
(The End)
Saturday, August 3, 2019
A Disciple
A Disciple
"The disciples were first called Christians in Antioch" (Acts 11:26).
A disciple is a learner, but a learner supposes a teacher. In reality, the visible church is only a school, where Christ is the great Teacher. The word of God contains all the lessons which are inculcated in this school. But as Christ is the sum and substance of the word, He is not only the Teacher, but the subject of the lesson taught! "This is eternal life, to know you the only true God, and Jesus Christ, whom you have sent." "You have not so learned Christ, if so be you have heard Him, and have been taught by Him, as the truth is in Jesus." "We know that the Son of God has come, and has given us an understanding, that we know Him who is true, and we are in Him who is true, in His Son Jesus Christ. This is the true God, and eternal life."
A genuine disciple is not only taught out the word, but by the Holy Spirit. External teaching, however correct, is not sufficient. We need internal illumination by the Spirit. "When the Spirit of truth comes, He will guide you into all the truth." "If any man has not the Spirit of Christ, he is none of His." 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. "As for you, the anointing which you received from Him remains in you, and you don't need for anyone to teach you. But as His anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him" (1 John 2:27).
He "reproves the world of sin, of righteousness, and of judgment"
But what are some of the lessons learned by the disciple in this school?
1. The worth of the soul.
2. The value of time.
3. Veneration for the holy Scriptures as the infallible rule to guide our faith and practice.
4. Our ruined and condemned state - "children of wrath, even as others," "dead in trespasses and sins," "without hope and without God in the world."
5. The Spirit convinces the human heart, or rather, gives the soul a glimpse of the indwelling sin, by which it is convinced of total depravity. Oh, what a multitude of evils; what a fountain of impurity; 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.
What can be done? Where shall the sinner fly for relief? Where, but to the house of mercy - to the city of refuge? There stands One with wounded hands widely extended, who invites the perishing sinner to come to Him for safety. The guilty soul hesitates - fears this invitation cannot be for one so unworthy. But no other door is open, and the kind, entreating voice is still heard, Come - "and him who comes, I will never cast out." It ventures - trembling, it advances - it throws itself into the arms of divine mercy, and is graciously received, without merit, without upbraiding; becomes a son or daughter by adoption, an heir of God and a joint-heir with Christ.
6. The disciple also learns to prize Christ above all people and above all treasures. "To you who believe, He is precious." He values Jesus above all price as his infallible Prophet, his sovereign King, as well as an atoning Priest. The disciple learns to roll all its burdens on the Lord, and learns to live outside of itself, by desiring vital supplies from Christ, day by day. "I am crucified with Christ, nevertheless I live; yet not I, but Christ lives in me, and the life which I now live, I live by the faith of the Son of God, who loved me, and gave Himself for me."
7. Again, the disciple is taught the beauty of holiness. Moral or spiritual beauty is the glory of heaven. External glory is nothing; but moral, divine excellence is the glory of God, comprehending all His divine perfections. To view this excellence, is the beatific vision in which the happiness of heaven consists. Oh, glorious state! Oh, blessed abode!
8. Finally, the disciple learns to know the reality and sweetness of communion with God. While many are contented to worship in the outward court, he desires to penetrate into the holy of holies, where he can hear the words of the divine oracle, and see the resplendent face of Immanuel. The apostle teaches that the most holy place is a type of heaven; and surely nothing on earth is more like heaven than intimate communion with God.
~Archibald Alexander~
(The End)
"The disciples were first called Christians in Antioch" (Acts 11:26).
A disciple is a learner, but a learner supposes a teacher. In reality, the visible church is only a school, where Christ is the great Teacher. The word of God contains all the lessons which are inculcated in this school. But as Christ is the sum and substance of the word, He is not only the Teacher, but the subject of the lesson taught! "This is eternal life, to know you the only true God, and Jesus Christ, whom you have sent." "You have not so learned Christ, if so be you have heard Him, and have been taught by Him, as the truth is in Jesus." "We know that the Son of God has come, and has given us an understanding, that we know Him who is true, and we are in Him who is true, in His Son Jesus Christ. This is the true God, and eternal life."
A genuine disciple is not only taught out the word, but by the Holy Spirit. External teaching, however correct, is not sufficient. We need internal illumination by the Spirit. "When the Spirit of truth comes, He will guide you into all the truth." "If any man has not the Spirit of Christ, he is none of His." 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. "As for you, the anointing which you received from Him remains in you, and you don't need for anyone to teach you. But as His anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him" (1 John 2:27).
He "reproves the world of sin, of righteousness, and of judgment"
But what are some of the lessons learned by the disciple in this school?
1. The worth of the soul.
2. The value of time.
3. Veneration for the holy Scriptures as the infallible rule to guide our faith and practice.
4. Our ruined and condemned state - "children of wrath, even as others," "dead in trespasses and sins," "without hope and without God in the world."
5. The Spirit convinces the human heart, or rather, gives the soul a glimpse of the indwelling sin, by which it is convinced of total depravity. Oh, what a multitude of evils; what a fountain of impurity; 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.
What can be done? Where shall the sinner fly for relief? Where, but to the house of mercy - to the city of refuge? There stands One with wounded hands widely extended, who invites the perishing sinner to come to Him for safety. The guilty soul hesitates - fears this invitation cannot be for one so unworthy. But no other door is open, and the kind, entreating voice is still heard, Come - "and him who comes, I will never cast out." It ventures - trembling, it advances - it throws itself into the arms of divine mercy, and is graciously received, without merit, without upbraiding; becomes a son or daughter by adoption, an heir of God and a joint-heir with Christ.
6. The disciple also learns to prize Christ above all people and above all treasures. "To you who believe, He is precious." He values Jesus above all price as his infallible Prophet, his sovereign King, as well as an atoning Priest. The disciple learns to roll all its burdens on the Lord, and learns to live outside of itself, by desiring vital supplies from Christ, day by day. "I am crucified with Christ, nevertheless I live; yet not I, but Christ lives in me, and the life which I now live, I live by the faith of the Son of God, who loved me, and gave Himself for me."
7. Again, the disciple is taught the beauty of holiness. Moral or spiritual beauty is the glory of heaven. External glory is nothing; but moral, divine excellence is the glory of God, comprehending all His divine perfections. To view this excellence, is the beatific vision in which the happiness of heaven consists. Oh, glorious state! Oh, blessed abode!
8. Finally, the disciple learns to know the reality and sweetness of communion with God. While many are contented to worship in the outward court, he desires to penetrate into the holy of holies, where he can hear the words of the divine oracle, and see the resplendent face of Immanuel. The apostle teaches that the most holy place is a type of heaven; and surely nothing on earth is more like heaven than intimate communion with God.
~Archibald Alexander~
(The End)
Christ Despised # 3
Christ Despised # 3
Why was Christ "despised and rejected by men?" Second, because He demanded repentance. "Repent - and believe the Gospel" (Mark 1:15) was His claimant call - that order is unchanging, for it is impossible to savingly believe the Gospel until the heart is contrite. Repentance is taking sides with God against ourselves - it is the unsparing judgment of ourselves because of our high-handed rebellion. It is a ceasing to love and tolerate sin, and excusing ourselves for the commission of it. It is a mourning before God because of our transgressions of His holy Law. And therefore did Christ teach, "Unless you repent - you shall all likewise perish!" (Luke 13:3), for He would not condone evil. He came to save His people from their sins - and not in them.
Why was Christ "despised and rejected by men?" Third, because He insisted on the denial of self, and this at two principal points, namely, the indulging and the exalting of self. All fleshly lusts are to be unsparingly mortified, and self-righteousness is allowed no place under the Gospel scheme. This was made unmistakably plain by our Lord's teaching, "If any man will come after Me" (Matt. 16:24). Yet nothing is more contrary to the desires of the natural man (carnal man), and Christ's insistence upon these terms of discipleship causes Him to be "despised and rejected by men."
How is Christ "despised and rejected" by men? In different ways and in varying degrees - professedly and practically, in words and in works. It is most important that this should be clearly recognized, for satan deceives a great many souls at this point. He deludes them into supposing that because they are not guilty of what pertains to the avowed infidel and blatant atheist, therefore they are innocent of the fearful sin of slighting and defying the Lord Jesus. Ah, my reader, the solemn fact remains, that there are millions of people in Christendom who though not atheists and infedels - yet despise and reject the Christ of Scripture! "They profess to know God, but they deny Him by their works. They are detestable, disobedient, and disqualified for any good work" (Titus 1:16). That verse clearly enunciates this principle.
Because of the limited space at our disposal, we are obliged to condense this last division so that the preacher will have to develop it for himself. Christ's authority is "despised" by those who disregard His precepts and commandments. Christ's yoke is "rejected" by those who are determined to be Lord over themselves. Christ's glory is "despised" by those who bear His name yet have no concern whether their walk honors Him or not. Christ's Gospel is "rejected" by those who on the one hand affirm that sinners may be saved without repenting of and turning away from their sins, and on the other hand by those who teach that Heaven may be won by our own good works.
There are some who intellectually reject Christ, by repudiating His claims, denying that He is God the Son, assumed a holy and impeccable humanity, and died a vicarious death to save His people from their sins. There are others who virtually and practically reject Christ. Just as thee are those who profess to believe in the existence of God, own His power, and talk about His wondrous handiwork - yet who have not His fear upon them and are not in subjection to Him. So there are many who claim to trust in the finished work of Christ - yet their daily walk is no different from that of thousands of respectable worldlings. They profess to be proud, self-willed, uncharitable; in a word, utterly unChristlike!
~A. W. Pink~
(The End)
Why was Christ "despised and rejected by men?" Second, because He demanded repentance. "Repent - and believe the Gospel" (Mark 1:15) was His claimant call - that order is unchanging, for it is impossible to savingly believe the Gospel until the heart is contrite. Repentance is taking sides with God against ourselves - it is the unsparing judgment of ourselves because of our high-handed rebellion. It is a ceasing to love and tolerate sin, and excusing ourselves for the commission of it. It is a mourning before God because of our transgressions of His holy Law. And therefore did Christ teach, "Unless you repent - you shall all likewise perish!" (Luke 13:3), for He would not condone evil. He came to save His people from their sins - and not in them.
Why was Christ "despised and rejected by men?" Third, because He insisted on the denial of self, and this at two principal points, namely, the indulging and the exalting of self. All fleshly lusts are to be unsparingly mortified, and self-righteousness is allowed no place under the Gospel scheme. This was made unmistakably plain by our Lord's teaching, "If any man will come after Me" (Matt. 16:24). Yet nothing is more contrary to the desires of the natural man (carnal man), and Christ's insistence upon these terms of discipleship causes Him to be "despised and rejected by men."
How is Christ "despised and rejected" by men? In different ways and in varying degrees - professedly and practically, in words and in works. It is most important that this should be clearly recognized, for satan deceives a great many souls at this point. He deludes them into supposing that because they are not guilty of what pertains to the avowed infidel and blatant atheist, therefore they are innocent of the fearful sin of slighting and defying the Lord Jesus. Ah, my reader, the solemn fact remains, that there are millions of people in Christendom who though not atheists and infedels - yet despise and reject the Christ of Scripture! "They profess to know God, but they deny Him by their works. They are detestable, disobedient, and disqualified for any good work" (Titus 1:16). That verse clearly enunciates this principle.
Because of the limited space at our disposal, we are obliged to condense this last division so that the preacher will have to develop it for himself. Christ's authority is "despised" by those who disregard His precepts and commandments. Christ's yoke is "rejected" by those who are determined to be Lord over themselves. Christ's glory is "despised" by those who bear His name yet have no concern whether their walk honors Him or not. Christ's Gospel is "rejected" by those who on the one hand affirm that sinners may be saved without repenting of and turning away from their sins, and on the other hand by those who teach that Heaven may be won by our own good works.
There are some who intellectually reject Christ, by repudiating His claims, denying that He is God the Son, assumed a holy and impeccable humanity, and died a vicarious death to save His people from their sins. There are others who virtually and practically reject Christ. Just as thee are those who profess to believe in the existence of God, own His power, and talk about His wondrous handiwork - yet who have not His fear upon them and are not in subjection to Him. So there are many who claim to trust in the finished work of Christ - yet their daily walk is no different from that of thousands of respectable worldlings. They profess to be proud, self-willed, uncharitable; in a word, utterly unChristlike!
~A. W. Pink~
(The End)
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