Prayer and Practice # 2
Professors ask to have the mind of Christ, and to imitate the example of their Lord. But where is the assiduous endeavor, the laboring effort, to copy this high model, in its self-denying condescension, its profound humility, its beautiful meekness, its indifference to worldly comforts, its forgiving mercy, its devotedness to God?
How often do we pray to be delivered from evil tempers and irascible feelings; and yet we indulge them on every slight provocation, and take no pains to subdue them! But it is unnecessary to multiply the illustrations of the inconsistency between our prayers and our practice. Alas! alas! who must not blush and be ashamed for his hypocrisy before God?
2. Prayers which relate to OTHERS. We pray for the conversion of our children. What fervent petitions are breathed out for them! Well, and how are these prayers followed up? By the serious, regular, and devout maintenance of family prayer? By clear instruction, affectionate counsels, faithful warning, and above all, a consistent exhibition of the beauties of holiness in ourselves??? Do our children see in us, and hear from us, all that can recommend true religion, and that is calculated to win them to piety? Or, on the contrary, do they not place our conduct and our prayers in contrast, and think, if they do not say, that it is a pity their father and mother do not act more as they pray!
All consistent members of a Christian church of any denomination, pray for its prosperity. This should be followed up with a peaceful, judicious, and unwearied effort to promote the good of the church. But is it?
The minister is the constant theme of supplication. It would appear as if everyone were his helper, comforter, and fellow-laborer. What conduct it should be to comport with such prayers! What active men these praying men should be! And yet is it not too true to be denied, that these prayers have, in some instances, been the cover of the greatest indifference, and even of the most active unkindness?
But I come now to another instance of disagreement between prayer and practice; and that is seen in the petitions presented for the revival of religion. Who does not often ask for this; for a spirit of more fervent, glowing, self-denying, and consistent piety, to spread over the church, and for more numerous conversions of impenitent sinners? We continually hear this petition ascend from the lips of our brethren, "Lord, revive your work in the midst of us;" and it might be looked for that it would be attended with corresponding efforts to obtain the blessing that we thus seek. Yet many pray for revivals who take no steps to promote them. Do they begin with themselves, and endeavor that their own religion may be revived? Do they remember that the quickening of the whole consists of the quickening of the parts of which it is composed, and that it is obligatory upon them to seek that it should begin with themselves? A revival can be expected only in the way of general activity - it must not be left wholly to ministers - there is something for everybody to do; and if in this way, doing be not added to praying, the latter savors much of hypocrisy. To pray for the conversion of souls, and do nothing by direct efforts to achieve it, is shocking inconsistency.
Praying is a very solemn engagement, and should not be so trifled with; but it is awfully trifled with, when it is treated as if it imposed no obligation upon us in reference to the objects for which it is presented. God has said he will be sanctified in all those who draw near to Him; but is this to sanctify him, to offer prayers which we do not wish or mean should be answered? Is this to serve Him with reverence and godly fear, and remembering that He is a consuming fire -to importune Him for an object, and from that moment care nothing about it, and do nothing to obtain it? How indignantly did He reproach the Jews for their feigned devotions, where He said, "This people draws near unto me with their mouth, and honors me with their lips; but their heart is far from me!" "So My people come to you in crowds, sit in front of you, and hear your words, but they don't obey them. Although they express love with their mouths, their hearts pursue unjust gain. Yes, to them you are like a singer of love songs who has a beautiful voice and plays skillfully on an instrument. They hear your words, but they don't obey them." (Ezekiel 33:31-32).
Prayer is a solemn and a holy thing, the effect of true piety, and intended and designed when properly performed, to increase its own cause. We should be the better, not only through our prayers, as a means of obtaining blessings from God, but by them, on account of their own influence upon ourselves. Prayer improves the character, as well as comforts the heart. Prayer exerts a counteracting influence on whatever tends to injure the soul, and a beneficial effect on all that is calculated to do it good.
Prayer is adoration; and what is so adapted to produce profound and habitual veneration for God, as the contemplation and praise of His infinitely glorious perfections? Pray is confession of sin; and when is sin more apt to melt the heart into the soft relentings of godly contrition, than when carefully recounted to Him against whom it has been all committed, with a spirit awed into reverence and submission by the pure majesty of the Divine presence? Prayer is supplication for blessings needed; and what a sense of dependence, what a feeling of want, what a confidence in God for supplies is this exercise likely to produce? Prayer is intercession for others; and how does it nourish all the feelings of kindliness, pity, benevolence, and universal charity? Prayer is usually attended with thanksgiving for mercies received, and its breath fans the spark of gratitude, until it is kindled into a flame of pure and ardent love. Payer resists the influence of the world, raises the soul out of the region of temporal things, and places it within sight and attraction of unseen and eternal things.
Among the many confessions of our sins, and supplications for pardoning mercy, which we are, or ought to be, continually laying before the footstool of God's throne of grace, the following should have a place - "Lord, forgive our misuse of the faculty of speech; pardon our unmeaning, insincere, and deceptive language towards our fellow-creatures, even where it is not our actual intention to lie; and especially forgive our unmeaning prayers, and our insincere devotions; which though they be not the offspring of designing hypocrisy, are the effusions of ignorance, carelessness and formalism."
Therefore, not only give yourselves to prayer, but yield yourselves up to the power, direction and control of your own devotions. Do no pray less, but do more. What you have to do is be men and women of prayer, and then let your character be cast in the mold of your prayers. We see things more clearly, and feel them most impressively, when we are prostrate before the throne of God, and in His presence let us realize His presence is everywhere, and at all times; then shall we be likely to be the same people in action, as we are in devotion, and glorify our Father in heaven, not only by what we say to Him - but by what we do for Him.
~John Angell James~
(The End)
Saturday, September 29, 2018
Prayer and Practice # 1
Prayer and Practice # 1
I need not prove to you that prayer, is a duty, is essential to Christian conduct, and, as a privilege, is equally indispensable to Christian enjoyment. All consistent professors of religion give themselves to this devout exercise. They pray in the closet, at the family altar, and in the house of God. Their petitions are copious, comprehensive, and seemingly earnest. What solemn professions they make to God! What ardent desires they express! What numerous blessings they seek! What strong resolutions they form! Judging of ourselves by the prayers we pour forth in secret, or of each other by the utterances we hear when we meet with one accord to make our common supplication known, we may very properly say, "What manner of people ought we to be?" If we so pray - how ought we to live? What kind of people must we be - to be up to the standard of our prayers? And ought we not, in some measure at least, to reach this standard? Should there not be harmony, a consistency, a proportion - between our practice and our prayers?
There are many rules and standards of our conduct, or rather the one rule and standard presented in various aspects in the Scriptures. The moral law, demanding perfect love to God and man; the moral character of God as revealed in His word; the example of our Lord Jesus Christ; the principles drawn from the Bible, and implied in our profession of religion, are all so many declarations of what we ought to be, and to do. Looking at these, how we are struck with our shortcomings, and with what deep humiliation ought we to confess and mourn them! But I now direct you to another rule and standard, and that is - your own prayers. Do you indeed ACT as you pray? Do you understand the import, and feel the obligation of your own petitions? Do you rise from your knees where you have asked and knocked, to seek? Do you really want, wish for, and endeavor to obtain an answer to your prayers? Does God see, and do men see, that you are really intent upon doing, and being - what you ask for in prayer?
I need scarcely inform you, that the designs and uses of prayer are many, besides being a means of obtaining necessary blessings. It is intended to do homage to God as the Fountain of being and bliss; to express our dependence upon Him; to be a solace to our own minds, and also to be a means of personal improvement. Our prayers are to act upon ourselves; they have, or ought to have, great power in the formation of character and the regulation of conduct. This is too much forgotten. The moral influence and pious obligation of prayer are too much out of sight. It is plain, therefore, that much of prayer is mere words - we either do not understand, or do not consider, or do not mean, what we say. This is a solemn consideration; for if it is true, we play the hypocrite before God, and insult Him by the offerings of feigned lips. Can we endure the thought? It is time to consider such a subject - I mean the moral obligation of our own prayers - and to institute a comparison between them and our practice.
Let us review our prayers under two headings -
1. Prayers which relate to OURSELVES. I can only make a selection of subjects, but a few will be sufficient. How fervently we sometimes pray for the salvation of our souls, as our one great business in life, adding also an entreaty that we may ever consider it as such. Well, do we make it so? Do we go from praying to acting - and to live for salvation, for heaven, for eternity? How common is it for professors to pray for victory over the world by faith; to be delivered from the lust of the flesh, the lust of the eyes, and the pride of life; to be enabled to set their affections on things above, and not on things of the earth; and to be dead to seen and temporal things, through the life that is hid with Christ in God - and yet all the while they are as obviously eager to amass wealth, to multiply the attractions of earth, and to enjoy as much luxurious gratifications as possible.
Nothing is more frequent than petitions to grow in grace - but where is the diligent use of the means of growth; where the habit of constant and lengthened retirement for prayer, mediation, self-examination, and reading the Scriptures? Is it not as though they expected the good seed of the kingdom to grow and thrive amidst thorns?
They pray for the mortification of their corruptions, and for their crucifixion with Christ; then, of course, they ought to have their eyes fixed upon their heart, to watch against the least rising of sin; to repress the first movement, and crush a thought or feeling of iniquity. They ought to labor as they would do, to eradicate a vigorous and rapidly spreading weed in their garden; or to resist and heal a growing disease in their body. But do they? Is there all that effort after mortification - that weeping, wrestling, and ceaseless labor after the destruction of sin - which their prayers would lead us to expect?
They very frequently put up a prayer for consistency in their profession. This is a petition that is urged with all the appearance of sincerity and fervor, as if he who uttered it, and all who joined in it, were most anxious never to do the least thing, nor even to say a word, that would cause the enemies of religion to taunt professors with their inconsistency. And yet, perhaps, the very individual who had expressed, or the hearer who had joined in his earnest breathings after grace to be consistent, will, the next morning, by some dishonorable transaction in business, and, may be, in their dealings with some who were present the previous evening, do that which would disgrace a man of the world.
Spirituality of mind is the subject of innumerable prayers from some who never take a step to promote it - but, on the contrary, who are doing all they can to make them selves carnally minded! How many repeat that petition, "Lead us not into temptation," who, instead of most carefully keeping at the utmost possible distance from all inducements to sins, place themselves in the very way of it!
How often do they repeat that other petition in our Lord's prayer, "Forgive us our trespasses, as we forgive those who trespass against us;" and yet how little do many feel disposed to pardon those who injure them, and how rarely do they from the heart forgive the trespasses of their neighbors! We should recollect that a person of a resentful and unforgiving temper shuts, by the use of such a prayer, the ear of God against his cry for mercy, and moves the arm of Omnipotence for his destruction! For if he ask to be forgiven, only "as he himself forgives", and he, at the same time, revenges, instead of pardoning the offence - what is this but petitioning for vengeance, instead of clemency?
~John Angell James~
(continued with # 2)
I need not prove to you that prayer, is a duty, is essential to Christian conduct, and, as a privilege, is equally indispensable to Christian enjoyment. All consistent professors of religion give themselves to this devout exercise. They pray in the closet, at the family altar, and in the house of God. Their petitions are copious, comprehensive, and seemingly earnest. What solemn professions they make to God! What ardent desires they express! What numerous blessings they seek! What strong resolutions they form! Judging of ourselves by the prayers we pour forth in secret, or of each other by the utterances we hear when we meet with one accord to make our common supplication known, we may very properly say, "What manner of people ought we to be?" If we so pray - how ought we to live? What kind of people must we be - to be up to the standard of our prayers? And ought we not, in some measure at least, to reach this standard? Should there not be harmony, a consistency, a proportion - between our practice and our prayers?
There are many rules and standards of our conduct, or rather the one rule and standard presented in various aspects in the Scriptures. The moral law, demanding perfect love to God and man; the moral character of God as revealed in His word; the example of our Lord Jesus Christ; the principles drawn from the Bible, and implied in our profession of religion, are all so many declarations of what we ought to be, and to do. Looking at these, how we are struck with our shortcomings, and with what deep humiliation ought we to confess and mourn them! But I now direct you to another rule and standard, and that is - your own prayers. Do you indeed ACT as you pray? Do you understand the import, and feel the obligation of your own petitions? Do you rise from your knees where you have asked and knocked, to seek? Do you really want, wish for, and endeavor to obtain an answer to your prayers? Does God see, and do men see, that you are really intent upon doing, and being - what you ask for in prayer?
I need scarcely inform you, that the designs and uses of prayer are many, besides being a means of obtaining necessary blessings. It is intended to do homage to God as the Fountain of being and bliss; to express our dependence upon Him; to be a solace to our own minds, and also to be a means of personal improvement. Our prayers are to act upon ourselves; they have, or ought to have, great power in the formation of character and the regulation of conduct. This is too much forgotten. The moral influence and pious obligation of prayer are too much out of sight. It is plain, therefore, that much of prayer is mere words - we either do not understand, or do not consider, or do not mean, what we say. This is a solemn consideration; for if it is true, we play the hypocrite before God, and insult Him by the offerings of feigned lips. Can we endure the thought? It is time to consider such a subject - I mean the moral obligation of our own prayers - and to institute a comparison between them and our practice.
Let us review our prayers under two headings -
1. Prayers which relate to OURSELVES. I can only make a selection of subjects, but a few will be sufficient. How fervently we sometimes pray for the salvation of our souls, as our one great business in life, adding also an entreaty that we may ever consider it as such. Well, do we make it so? Do we go from praying to acting - and to live for salvation, for heaven, for eternity? How common is it for professors to pray for victory over the world by faith; to be delivered from the lust of the flesh, the lust of the eyes, and the pride of life; to be enabled to set their affections on things above, and not on things of the earth; and to be dead to seen and temporal things, through the life that is hid with Christ in God - and yet all the while they are as obviously eager to amass wealth, to multiply the attractions of earth, and to enjoy as much luxurious gratifications as possible.
Nothing is more frequent than petitions to grow in grace - but where is the diligent use of the means of growth; where the habit of constant and lengthened retirement for prayer, mediation, self-examination, and reading the Scriptures? Is it not as though they expected the good seed of the kingdom to grow and thrive amidst thorns?
They pray for the mortification of their corruptions, and for their crucifixion with Christ; then, of course, they ought to have their eyes fixed upon their heart, to watch against the least rising of sin; to repress the first movement, and crush a thought or feeling of iniquity. They ought to labor as they would do, to eradicate a vigorous and rapidly spreading weed in their garden; or to resist and heal a growing disease in their body. But do they? Is there all that effort after mortification - that weeping, wrestling, and ceaseless labor after the destruction of sin - which their prayers would lead us to expect?
They very frequently put up a prayer for consistency in their profession. This is a petition that is urged with all the appearance of sincerity and fervor, as if he who uttered it, and all who joined in it, were most anxious never to do the least thing, nor even to say a word, that would cause the enemies of religion to taunt professors with their inconsistency. And yet, perhaps, the very individual who had expressed, or the hearer who had joined in his earnest breathings after grace to be consistent, will, the next morning, by some dishonorable transaction in business, and, may be, in their dealings with some who were present the previous evening, do that which would disgrace a man of the world.
Spirituality of mind is the subject of innumerable prayers from some who never take a step to promote it - but, on the contrary, who are doing all they can to make them selves carnally minded! How many repeat that petition, "Lead us not into temptation," who, instead of most carefully keeping at the utmost possible distance from all inducements to sins, place themselves in the very way of it!
How often do they repeat that other petition in our Lord's prayer, "Forgive us our trespasses, as we forgive those who trespass against us;" and yet how little do many feel disposed to pardon those who injure them, and how rarely do they from the heart forgive the trespasses of their neighbors! We should recollect that a person of a resentful and unforgiving temper shuts, by the use of such a prayer, the ear of God against his cry for mercy, and moves the arm of Omnipotence for his destruction! For if he ask to be forgiven, only "as he himself forgives", and he, at the same time, revenges, instead of pardoning the offence - what is this but petitioning for vengeance, instead of clemency?
~John Angell James~
(continued with # 2)
Saturday, September 22, 2018
Me, The Vilest of the Vile!
Me, The Vilest of the Vile!
[Sarah Church, a blind and deaf girl, who was paralyzed in one arm and both legs, wrote the following. Sarah died at the age of 23.]
The Lord has again visited me in a most wonderful manner; so much so that I am lost in wonder, love and praise, that He should show me such a revelation - me, the vilest of the vile!
"Christ is all and in all" (Colossians 3:11).
More joyful tidings cannot possibly reach our ears than what are contained in these words. Christ indeed all and in all. He is all to me as...
the end of the law for righteousness,
the substance of prophecy,
the sum of the gospel,
the life of the promises.
His wisdom directs me. His righteousness justifies me.
Jesus is...
the perfection of glory;
truth, without any defect or error;
holiness, without the least taint of pollution;
the chief among ten thousand!
Whatever is desirable on earth,
whatever is attractive in heaven,
all the graces of time,
all the glories of eternity,
meet in Him their proper center,
and flow from Him their first source.
His love - how vast! His promises - how precious! His work - how perfect! His mercy - how boundless! His truth - how immutable! His power - how omnipotent! His grace - how sovereign! His counsels - how profound! His people - how secure! His presence - how blissful! His smiles - how transporting! His Gospel - how free! His law - how holy! His precepts - how pure! Christ is all and in all.
Hunger cannot be satisfied without the bread of life - Jesus Christ.
Thirst cannot be truly quenched without that living water - Jesus Christ.
The captive cannot be delivered without the Redeemer - Jesus Christ.
Jesus is the way - without Him we are wanderers.
Jesus is the truth - without Him we live in error.
Jesus is the life - without Him we are dead in sins.
Jesus is the light - without Him we are in darkness.
Jesus is the vine - those who are not grafted in Him are withered branches, prepared for the fire.
Jesus is the rock - those who are not built upon Him will be carried away by the flood of Divine anger.
I am lost in wonder that the Lord should look down upon such a hell-deserving wretch as I am! But glory be to His name, He does not deal with us after our sins!
~Sarah Church~
_____________________________
These Are the Idols of the Heart!
The first commandment of the Decalogue says, "You shall have no other gods before Me." The meaning of this precept, which is the foundation of all religion, is not merely that we shall not acknowledge any other God besides Jehovah - but also that we shall treat Him as God! That is, we must love Him with all our hearts, serve Him with all our lives, and depend upon Him for our supreme felicity.
It is obvious that whatever we love most, and are most anxious to retain and please - whatever it is we depend most upon for happiness and help - whatever has most of our hearts - that is, in effect, is our God! It does not matter whether it is friends, possessions, desires - or our own selves!
~John Angell James~
__________________________
A Hideous Skeleton! A Heap of Dust!
"Don't be concerned about the outward beauty that depends on fancy hairstyles, expensive jewelry, or beautiful clothes. You should be known for the beauty that comes from within, the unfading beauty of a gentle and quiet spirit, which is so precious to God" (1 Peter 3:3-4).
How exquisitely is this put! How impressive the ideas which are conveyed! It is the decoration of the soul rather than of the body, about which Christian women should be chiefly solicitous and concerned.
The soul is indestructible and immortal - so should its ornaments be. What can jewels of silver or jewels of gold do for the soul?
The appropriate ornaments of the soul are truth, holiness, knowledge, faith, hope, love, joy, humility; and all the other gifts and graces of the Spirit - wisdom, prudence, fortitude, and gentleness. These are the jewels with which the inner heart should be adorned. The outer body is corruptible. Dust it is, and unto dust it shall return.
That beautiful woman glittering in all the profusion of diamonds - the admiration and envy of the party - must before long be a mass of putrefaction too ghastly to be looked upon - and then a hideous skeleton, a collection of bones, a heap of dust!
But turn now to that other female, the woman who, regardless of the decoration of the body, was all intent upon the beauty of the soul. Look at her, who was clothed with the robe of righteousness and the garment of salvation, and decorated with the ornaments of a gentle and quiet spirit.
She too dies; but her indestructible and immortal soul over which death has no dominion, goes not unadorned into the presence of the Eternal; for the jewels with which it decorated itself on earth are as indestructible as its own nature, and go with it to shine in the presence of God!
~John Angell James~
[Sarah Church, a blind and deaf girl, who was paralyzed in one arm and both legs, wrote the following. Sarah died at the age of 23.]
The Lord has again visited me in a most wonderful manner; so much so that I am lost in wonder, love and praise, that He should show me such a revelation - me, the vilest of the vile!
"Christ is all and in all" (Colossians 3:11).
More joyful tidings cannot possibly reach our ears than what are contained in these words. Christ indeed all and in all. He is all to me as...
the end of the law for righteousness,
the substance of prophecy,
the sum of the gospel,
the life of the promises.
His wisdom directs me. His righteousness justifies me.
Jesus is...
the perfection of glory;
truth, without any defect or error;
holiness, without the least taint of pollution;
the chief among ten thousand!
Whatever is desirable on earth,
whatever is attractive in heaven,
all the graces of time,
all the glories of eternity,
meet in Him their proper center,
and flow from Him their first source.
His love - how vast! His promises - how precious! His work - how perfect! His mercy - how boundless! His truth - how immutable! His power - how omnipotent! His grace - how sovereign! His counsels - how profound! His people - how secure! His presence - how blissful! His smiles - how transporting! His Gospel - how free! His law - how holy! His precepts - how pure! Christ is all and in all.
Hunger cannot be satisfied without the bread of life - Jesus Christ.
Thirst cannot be truly quenched without that living water - Jesus Christ.
The captive cannot be delivered without the Redeemer - Jesus Christ.
Jesus is the way - without Him we are wanderers.
Jesus is the truth - without Him we live in error.
Jesus is the life - without Him we are dead in sins.
Jesus is the light - without Him we are in darkness.
Jesus is the vine - those who are not grafted in Him are withered branches, prepared for the fire.
Jesus is the rock - those who are not built upon Him will be carried away by the flood of Divine anger.
I am lost in wonder that the Lord should look down upon such a hell-deserving wretch as I am! But glory be to His name, He does not deal with us after our sins!
~Sarah Church~
_____________________________
These Are the Idols of the Heart!
The first commandment of the Decalogue says, "You shall have no other gods before Me." The meaning of this precept, which is the foundation of all religion, is not merely that we shall not acknowledge any other God besides Jehovah - but also that we shall treat Him as God! That is, we must love Him with all our hearts, serve Him with all our lives, and depend upon Him for our supreme felicity.
It is obvious that whatever we love most, and are most anxious to retain and please - whatever it is we depend most upon for happiness and help - whatever has most of our hearts - that is, in effect, is our God! It does not matter whether it is friends, possessions, desires - or our own selves!
~John Angell James~
__________________________
A Hideous Skeleton! A Heap of Dust!
"Don't be concerned about the outward beauty that depends on fancy hairstyles, expensive jewelry, or beautiful clothes. You should be known for the beauty that comes from within, the unfading beauty of a gentle and quiet spirit, which is so precious to God" (1 Peter 3:3-4).
How exquisitely is this put! How impressive the ideas which are conveyed! It is the decoration of the soul rather than of the body, about which Christian women should be chiefly solicitous and concerned.
The soul is indestructible and immortal - so should its ornaments be. What can jewels of silver or jewels of gold do for the soul?
The appropriate ornaments of the soul are truth, holiness, knowledge, faith, hope, love, joy, humility; and all the other gifts and graces of the Spirit - wisdom, prudence, fortitude, and gentleness. These are the jewels with which the inner heart should be adorned. The outer body is corruptible. Dust it is, and unto dust it shall return.
That beautiful woman glittering in all the profusion of diamonds - the admiration and envy of the party - must before long be a mass of putrefaction too ghastly to be looked upon - and then a hideous skeleton, a collection of bones, a heap of dust!
But turn now to that other female, the woman who, regardless of the decoration of the body, was all intent upon the beauty of the soul. Look at her, who was clothed with the robe of righteousness and the garment of salvation, and decorated with the ornaments of a gentle and quiet spirit.
She too dies; but her indestructible and immortal soul over which death has no dominion, goes not unadorned into the presence of the Eternal; for the jewels with which it decorated itself on earth are as indestructible as its own nature, and go with it to shine in the presence of God!
~John Angell James~
Saturday, September 15, 2018
The Priceless Pearl!
The Priceless Pearl
"The kingdom of Heaven is like a merchant in search of fine pearls. On finding one pearl of great value, he went and sold all that he had and bought it" (Matthew 13:45-46).
We should ever regard the Gospel of Christ as bringing to man a treasure of exceeding value. It never comes to rob man of one single source of true enjoyment - but it does bring in its hand benefits and blessings that far outweigh all others. It is the great lesson of this and the preceding parable.
A man finds in a field hidden treasures, and he goes his way to purchase the field that he may not lose that which he has found. "The kingdom of Heaven is like treasure hidden in a field, which someone found and hid; then in his joy he goes and sells all that he has and buys that field" (Matt. 13:44).
A merchant goes from shore to shore to search for pearls. Each pearl he carefully examines, and not a few costly ones he finds. At last he lights upon one far, far superior to all seen before. So large, so brilliant, so pure, so free from blemish is this pearl, that to possess it becomes his one desire. But the price is high. All he has must be sacrificed for the purchase. But he has no hesitation. He makes no delay. He dare not risk the loss of it. "If I have but this," he would say to himself, "untold wealth is mine!" So he sells all, and in the possession of the one pearl, he goes on his way rejoicing.
Oh, that men had eyes to discern that which is truly precious! Alas! for the false estimate men form of things. That which is but of little worth, is reckoned worthy of their pursuit night and day; whereas that which is far beyond the whole world in value, is cast aside and despised as a thing of nothing.
But WHAT is this "pearl of great price?" Wherein consists its great value? Let me put it this way. Suppose for a moment, a jewel to possess some rare and marvelous properties. In fairy tales we have read of such things, and in the matter of which I am speaking, there may be more truth in it than we might think.
Imagine this gem to have the power of ensuring to its possessor far more wealth than others around. Moreover, it confers+ an attractiveness and beauty on the one who wears it, that few can resist. Still better, it ever brings with it peace of mind, safety from accident, victory in the day of battle, and the scythe of death can never harm the one who has it on his person. Such a jewel many a one would crave, and give all they had to make it their own.
But HOW shall you make this pearl your own? There must be a deliberate choice. Salvation is free, so that the beggar may at once take Christ for their own, if only they desire it. Yes, and the soul that is conscious of its own utter poverty and bondage to some form of evil, may receive Christ - for righteousness, for spiritual riches, for forgiveness, for freedom, for life, for all, and this by a simple act of humble trust in His name.
But there comes another side of truth. Wherever there is true faith, there will also be self-sacrifice. Think of Moses. He had high position, the pleasures of sin, the treasures of Egypt all were his - yet he parts with all. He reckoned the reproach of Christ greater riches than all else. So he chose rather affliction with the people of God, than all he might otherwise have enjoyed.
Think of Paul. The pearl he found, and the pearl he kept, though for it all else was forsaken. "But whatever was to my profit, I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ!"
Will you be wise also? Will you learn to take a true view of the Christian's hope and privilege? Will you let faith rule instead of sight? Will you look up for the Comforter, the Holy Spirit, to correct your estimate of things as you have regarded them in the past, and to reveal to you the unsearchable riches of Christ? Will you so prize Christ as ...
your wealth, your joy, your spring of purest delight, your crown and diadem of honor - that you are willing for His sake, if need be, to say goodbye to all that once was most attractive in your eyes? Will you say to Him from your very heart, "Whom have I in Heaven but You, and there is none upon earth I desire beside You?"
Will you say to Him from your very heart, "Whom have I in Heaven but You, and there is none upon earth I desire beside You?"
"And the world deceived and foolish call
Him, who for one jewel gave his all;
But, unheeding what they think or say,
Glad and satisfied he goes his way.
Wondrous blessings reach him from above;
Love comes down to meet the heart of love;
Ever as he views his treasure bright,
And his soul is filled with life and light."
~George Everard~
(The End)
"The kingdom of Heaven is like a merchant in search of fine pearls. On finding one pearl of great value, he went and sold all that he had and bought it" (Matthew 13:45-46).
We should ever regard the Gospel of Christ as bringing to man a treasure of exceeding value. It never comes to rob man of one single source of true enjoyment - but it does bring in its hand benefits and blessings that far outweigh all others. It is the great lesson of this and the preceding parable.
A man finds in a field hidden treasures, and he goes his way to purchase the field that he may not lose that which he has found. "The kingdom of Heaven is like treasure hidden in a field, which someone found and hid; then in his joy he goes and sells all that he has and buys that field" (Matt. 13:44).
A merchant goes from shore to shore to search for pearls. Each pearl he carefully examines, and not a few costly ones he finds. At last he lights upon one far, far superior to all seen before. So large, so brilliant, so pure, so free from blemish is this pearl, that to possess it becomes his one desire. But the price is high. All he has must be sacrificed for the purchase. But he has no hesitation. He makes no delay. He dare not risk the loss of it. "If I have but this," he would say to himself, "untold wealth is mine!" So he sells all, and in the possession of the one pearl, he goes on his way rejoicing.
Oh, that men had eyes to discern that which is truly precious! Alas! for the false estimate men form of things. That which is but of little worth, is reckoned worthy of their pursuit night and day; whereas that which is far beyond the whole world in value, is cast aside and despised as a thing of nothing.
But WHAT is this "pearl of great price?" Wherein consists its great value? Let me put it this way. Suppose for a moment, a jewel to possess some rare and marvelous properties. In fairy tales we have read of such things, and in the matter of which I am speaking, there may be more truth in it than we might think.
Imagine this gem to have the power of ensuring to its possessor far more wealth than others around. Moreover, it confers+ an attractiveness and beauty on the one who wears it, that few can resist. Still better, it ever brings with it peace of mind, safety from accident, victory in the day of battle, and the scythe of death can never harm the one who has it on his person. Such a jewel many a one would crave, and give all they had to make it their own.
But HOW shall you make this pearl your own? There must be a deliberate choice. Salvation is free, so that the beggar may at once take Christ for their own, if only they desire it. Yes, and the soul that is conscious of its own utter poverty and bondage to some form of evil, may receive Christ - for righteousness, for spiritual riches, for forgiveness, for freedom, for life, for all, and this by a simple act of humble trust in His name.
But there comes another side of truth. Wherever there is true faith, there will also be self-sacrifice. Think of Moses. He had high position, the pleasures of sin, the treasures of Egypt all were his - yet he parts with all. He reckoned the reproach of Christ greater riches than all else. So he chose rather affliction with the people of God, than all he might otherwise have enjoyed.
Think of Paul. The pearl he found, and the pearl he kept, though for it all else was forsaken. "But whatever was to my profit, I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ!"
Will you be wise also? Will you learn to take a true view of the Christian's hope and privilege? Will you let faith rule instead of sight? Will you look up for the Comforter, the Holy Spirit, to correct your estimate of things as you have regarded them in the past, and to reveal to you the unsearchable riches of Christ? Will you so prize Christ as ...
your wealth, your joy, your spring of purest delight, your crown and diadem of honor - that you are willing for His sake, if need be, to say goodbye to all that once was most attractive in your eyes? Will you say to Him from your very heart, "Whom have I in Heaven but You, and there is none upon earth I desire beside You?"
Will you say to Him from your very heart, "Whom have I in Heaven but You, and there is none upon earth I desire beside You?"
"And the world deceived and foolish call
Him, who for one jewel gave his all;
But, unheeding what they think or say,
Glad and satisfied he goes his way.
Wondrous blessings reach him from above;
Love comes down to meet the heart of love;
Ever as he views his treasure bright,
And his soul is filled with life and light."
~George Everard~
(The End)
Saturday, September 8, 2018
Pentecost At Any Cost # 2
Pentecost At Any Cost # 2
The Price of Waiting
We need this waiting to get it clear in our minds that Holy Spirit visitation would not have to fit into our preconceived theological orbit. We need the waiting:
for humiliation and for time for a confession of our too-long-a-time satisfaction with our own works.
to set our spiritual eyes refocused on the holiness of God and the lostness of men.
to linger until we have a broken and contrite spirit.
to prove we can master the claims of this materialistic age in which we live.
to hear again the living voice of the living God.
to show our disregard for our own efforts and our complete dependence upon the living God for deliverance in this sin-dominated age.
to convince our skeptical friends that we love the will of God, that we long for the favor of God, and that we seek the power of God with more zeal than we put into our business lives and with greater hunger than we have for food.
for a sorrowful confession of sin and pleading for cleansing through the blood of Christ. In the divine presence, vows would be made to put wrongs right and to remain submissive to God's revealed will. I believe that then the Holy Spirit would fall.
Is the fire and fervor of the early church as revealed in the Acts of the Apostles the norm for the church? We believe it is. Jesus came that we might have life "more abundantly," life with glow and with flow and with overflow.
The Spirit does not discriminate as to a man's position in a church. The Spirit falls on a Saul and makes him a Paul and an apostle. The Spirit endues a Philip, and he turns the city of Samaria upside down and ransacks the devil's kingdom!
Supernatural evidence has accompanied every revival. The external miracles have been greater in some operations than in others. But - and this is the core of the thing - signs and wonders were done; the rationalists and materialists were stirred, and at times silenced.
To revival there is peril and pain - pain for the birth of revival, pain from the scorn of others while revival is in progress, and pain when the fire of revival dies down.
Repeatedly the question has been asked, "Why does revival come in a blaze, but to the delight of the critics soon sputter and die out?" The answer to that question could be one or two of these things (at times maybe both): First, ignorance could quench the Spirit - an inability to hear the voice of the Lord for the next move. Second: Disobedience - this seems the most likely thing to douse the flame that seeks to consume all the dross. There might be other causes such as laziness to follow the close schedule that the Spirit demands, or there might be smug satisfaction that there is now some "life."
Let us remind ourselves again that the early church "moved." In moving, something or somebody must be left behind. The modern Ananias and Sapphira will find the pace too hot and the price too high. To keep the fire of revival burning, we would have to meet together daily for prayer and praise. This is what the church in Acts did (Acts 2:42-46). We would have to meet daily for breaking of bread. This the early church did. We would have to meet daily for prayer. This was the pattern in the early church. And we would have to meet daily in the harmony of the Spirit. This was the glow of the first church.
This stringent schedule would be the death of many of our flimsy and unproductive patterns of life. How easily we Christians move along in the light of the lostness of men and their gambling with the certainty of eternal destruction unless they hear and believe. Sloth has seeped into our endeavors. The mesmerism of materialism has almost completely clogged the channel of blessing. We stand condemned.
Almost every Christian without exception knows better than to live at his present standard of spirituality. "My brethren, these things ought not so to be." There is only one way for the church to operate - God's way. The Bible is the blueprint of this way.
Here, then, is the way back to Pentecost and on to glory!
Quick, in a moment, infinite for ever
Send an arousal better than I pray;
Give me a grace upon the faint endeavor,
Souls for my hire and
Pentecost today!
~Leonard Ravenhill~
(The End)
The Price of Waiting
We need this waiting to get it clear in our minds that Holy Spirit visitation would not have to fit into our preconceived theological orbit. We need the waiting:
for humiliation and for time for a confession of our too-long-a-time satisfaction with our own works.
to set our spiritual eyes refocused on the holiness of God and the lostness of men.
to linger until we have a broken and contrite spirit.
to prove we can master the claims of this materialistic age in which we live.
to hear again the living voice of the living God.
to show our disregard for our own efforts and our complete dependence upon the living God for deliverance in this sin-dominated age.
to convince our skeptical friends that we love the will of God, that we long for the favor of God, and that we seek the power of God with more zeal than we put into our business lives and with greater hunger than we have for food.
for a sorrowful confession of sin and pleading for cleansing through the blood of Christ. In the divine presence, vows would be made to put wrongs right and to remain submissive to God's revealed will. I believe that then the Holy Spirit would fall.
Is the fire and fervor of the early church as revealed in the Acts of the Apostles the norm for the church? We believe it is. Jesus came that we might have life "more abundantly," life with glow and with flow and with overflow.
The Spirit does not discriminate as to a man's position in a church. The Spirit falls on a Saul and makes him a Paul and an apostle. The Spirit endues a Philip, and he turns the city of Samaria upside down and ransacks the devil's kingdom!
Supernatural evidence has accompanied every revival. The external miracles have been greater in some operations than in others. But - and this is the core of the thing - signs and wonders were done; the rationalists and materialists were stirred, and at times silenced.
To revival there is peril and pain - pain for the birth of revival, pain from the scorn of others while revival is in progress, and pain when the fire of revival dies down.
Repeatedly the question has been asked, "Why does revival come in a blaze, but to the delight of the critics soon sputter and die out?" The answer to that question could be one or two of these things (at times maybe both): First, ignorance could quench the Spirit - an inability to hear the voice of the Lord for the next move. Second: Disobedience - this seems the most likely thing to douse the flame that seeks to consume all the dross. There might be other causes such as laziness to follow the close schedule that the Spirit demands, or there might be smug satisfaction that there is now some "life."
Let us remind ourselves again that the early church "moved." In moving, something or somebody must be left behind. The modern Ananias and Sapphira will find the pace too hot and the price too high. To keep the fire of revival burning, we would have to meet together daily for prayer and praise. This is what the church in Acts did (Acts 2:42-46). We would have to meet daily for breaking of bread. This the early church did. We would have to meet daily for prayer. This was the pattern in the early church. And we would have to meet daily in the harmony of the Spirit. This was the glow of the first church.
This stringent schedule would be the death of many of our flimsy and unproductive patterns of life. How easily we Christians move along in the light of the lostness of men and their gambling with the certainty of eternal destruction unless they hear and believe. Sloth has seeped into our endeavors. The mesmerism of materialism has almost completely clogged the channel of blessing. We stand condemned.
Almost every Christian without exception knows better than to live at his present standard of spirituality. "My brethren, these things ought not so to be." There is only one way for the church to operate - God's way. The Bible is the blueprint of this way.
Here, then, is the way back to Pentecost and on to glory!
Quick, in a moment, infinite for ever
Send an arousal better than I pray;
Give me a grace upon the faint endeavor,
Souls for my hire and
Pentecost today!
~Leonard Ravenhill~
(The End)
Pentecost At Any Cost # 1
Pentecost At Any Cost # 1
Some simpleton, trying to fill in the Grand Canyon with a shovel, would evoke gales of laughter and would suffer scorn and unbearable vituperation. No man will ever fill in that hole - not even with any army of bulldozers (never mind a one-man shovel operation).
We Christians are a "holey" people. There are holes everywhere in and about out theology. There is a big hole or gap between what we read in the Book and what we practice. There is also a chasm in our church life. We seem at this hour to be as far removed from apostolic Christianity as the pope is from marriage! We are strangers from the commonwealth of the divine power of Pentecost. We are aliens to that city-moving enduement that was known to our spiritual fathers of the first decade in Pentecost.
I remember on one occasion using a tin of well-advertised paint. The "fast-color, quick-drying, permanent-finish" selling line hooked me. But my experiment was a flop. Was the paint at fault? No, the painter was the transgressor. He did not read the directions, and so the results could not come out right. For an outpouring of the Holy Spirit let us as Christians go back to the Bible directions.
Even before a return to the Bible, we might ask a searing question: "Do we want another Reformation in the Biblical style? A second not-too-easy question is this: "Do we really want a Pentecostal visitation of the Holy Spirit that will shatter our status quo spiritually, socially, and economically? (Let me inject a stop signal here: Unless you can answer "yes" to both these questions, don't pass on.)
Our investigation into "Pentecost at any cost" is not merely to find an answer to empty pews nor yet to solve that preacher's headache, the Sunday night congregation. It is not merely a short-cut to getting our particular church or denomination on its feet. The answer to that problem is simple - get it on its knees! Our rediscovery of Pentecost may bring these several changes within a church; or on the other hand, it is possible that the new wine might burst the old bottles!
If we want to, we can get back to Pentecost. But the road up this hill of blessing is steep. (I am assuming here that my readers believe the Bible to be the inspired, infallible, imperishable Word of God, and that it is no mere theological cliche to say, "Jesus Christ the same yesterday, and today, and for ever" (Hebrews 13:8).
The first hurdle blocking this road to spiritual recovery is this:
The Price of Reproach
Even suggest tarrying and right off some will dub us Pentecostals (as if that matters!).
Or, we would get jerking thumbs and out-of-the-side-of-the-mouth comments like this one: "They are trying to be super-spiritual" - an appendage we all would like at the judgment seat of Christ!
Or some might even term us "lazy" for escaping work for some period.
Or, if, with our fetters off, we leap for joy in heart if not on out feet - then out from the critics would come the shattering phrase, "They are drunk". We could hardly take that!
Another reproach might be the fact that the manner of the Holy Spirit and His method of directing worship would be so anti-orthodox that the unmoved believers might be again heard to say, "They are unlearned and ignorant men". The flesh hates to be slighted intellectually by the intellectuals! Can we pay the price of reproach?
Well then, if the reproach is not too great, if the price is not too high, if the sacrifice is not too involved, and if the stigma is not too humiliating, we can consider the next step to spiritual recovery.
The Price of Disruption
"Of course we do not have to tarry these days," say the expositors, "because", they add, "this is the dispensation of the Holy Spirit." Dispensationally (if one may dare to use that often-abused word) they are right. But I still hold that we need to tarry.
First, take notice that this tarrying would mean a shattering of our own little program. The Holy Spirit is no one's errand boy. The Holy Spirit does not move at our beck and all. He cannot be slighted by frail human will without serious consequences. For spiritual recovery He must be obeyed. Only let calamity come, and we will all want to be spiritual. Stock market addicts miss their shrine of Mammon when there is personal or domestic calamity or a national day of prayer (called usually when there is no other way out). A "rat in a trap" turns many to prayer. But do we pray when we are not in a trap?
We need to remember that wars always bring disruption. In London, England, just after the second world war, I saw from the outside balcony of St. Paul's Cathedral an ugly slab of concrete far below. The upper crust of that slab was thirty feet thick, the guide told me. Beneath it and in comparative safety, Winston Churchill, his cabinet, and his military advisers, spent many a sleepless night plotting military strategy in an attempt to out-maneuver a crafty foe. Especially was this disruption true when England was "going it alone," and Hitler's flesh-pounding juggernauts were only twenty miles across the English Channel.
While the top brass were thus engaged, the lesser fry were fire-watching. That meant each man had a certain night that in pouring rain or in hail from failing shrapnel, he would walk the street and if need be put out incendiary bombs. It was a risky task. But here was compulsion to duty as well as a bit of the disruption that all war brings.
In the holy war against the devil and his works, can we be choosey in our obedience? Can we pray when we like? Can we seek the fullness of the Spirit when we are so disposed? No! If we are aware that now is the time for God to do a new thing, then precedents will be shattered.
This brings us to another hurdle the third:
~Leonard Ravenhill~
(continued with # 2)
Some simpleton, trying to fill in the Grand Canyon with a shovel, would evoke gales of laughter and would suffer scorn and unbearable vituperation. No man will ever fill in that hole - not even with any army of bulldozers (never mind a one-man shovel operation).
We Christians are a "holey" people. There are holes everywhere in and about out theology. There is a big hole or gap between what we read in the Book and what we practice. There is also a chasm in our church life. We seem at this hour to be as far removed from apostolic Christianity as the pope is from marriage! We are strangers from the commonwealth of the divine power of Pentecost. We are aliens to that city-moving enduement that was known to our spiritual fathers of the first decade in Pentecost.
I remember on one occasion using a tin of well-advertised paint. The "fast-color, quick-drying, permanent-finish" selling line hooked me. But my experiment was a flop. Was the paint at fault? No, the painter was the transgressor. He did not read the directions, and so the results could not come out right. For an outpouring of the Holy Spirit let us as Christians go back to the Bible directions.
Even before a return to the Bible, we might ask a searing question: "Do we want another Reformation in the Biblical style? A second not-too-easy question is this: "Do we really want a Pentecostal visitation of the Holy Spirit that will shatter our status quo spiritually, socially, and economically? (Let me inject a stop signal here: Unless you can answer "yes" to both these questions, don't pass on.)
Our investigation into "Pentecost at any cost" is not merely to find an answer to empty pews nor yet to solve that preacher's headache, the Sunday night congregation. It is not merely a short-cut to getting our particular church or denomination on its feet. The answer to that problem is simple - get it on its knees! Our rediscovery of Pentecost may bring these several changes within a church; or on the other hand, it is possible that the new wine might burst the old bottles!
If we want to, we can get back to Pentecost. But the road up this hill of blessing is steep. (I am assuming here that my readers believe the Bible to be the inspired, infallible, imperishable Word of God, and that it is no mere theological cliche to say, "Jesus Christ the same yesterday, and today, and for ever" (Hebrews 13:8).
The first hurdle blocking this road to spiritual recovery is this:
The Price of Reproach
Even suggest tarrying and right off some will dub us Pentecostals (as if that matters!).
Or, we would get jerking thumbs and out-of-the-side-of-the-mouth comments like this one: "They are trying to be super-spiritual" - an appendage we all would like at the judgment seat of Christ!
Or some might even term us "lazy" for escaping work for some period.
Or, if, with our fetters off, we leap for joy in heart if not on out feet - then out from the critics would come the shattering phrase, "They are drunk". We could hardly take that!
Another reproach might be the fact that the manner of the Holy Spirit and His method of directing worship would be so anti-orthodox that the unmoved believers might be again heard to say, "They are unlearned and ignorant men". The flesh hates to be slighted intellectually by the intellectuals! Can we pay the price of reproach?
Well then, if the reproach is not too great, if the price is not too high, if the sacrifice is not too involved, and if the stigma is not too humiliating, we can consider the next step to spiritual recovery.
The Price of Disruption
"Of course we do not have to tarry these days," say the expositors, "because", they add, "this is the dispensation of the Holy Spirit." Dispensationally (if one may dare to use that often-abused word) they are right. But I still hold that we need to tarry.
First, take notice that this tarrying would mean a shattering of our own little program. The Holy Spirit is no one's errand boy. The Holy Spirit does not move at our beck and all. He cannot be slighted by frail human will without serious consequences. For spiritual recovery He must be obeyed. Only let calamity come, and we will all want to be spiritual. Stock market addicts miss their shrine of Mammon when there is personal or domestic calamity or a national day of prayer (called usually when there is no other way out). A "rat in a trap" turns many to prayer. But do we pray when we are not in a trap?
We need to remember that wars always bring disruption. In London, England, just after the second world war, I saw from the outside balcony of St. Paul's Cathedral an ugly slab of concrete far below. The upper crust of that slab was thirty feet thick, the guide told me. Beneath it and in comparative safety, Winston Churchill, his cabinet, and his military advisers, spent many a sleepless night plotting military strategy in an attempt to out-maneuver a crafty foe. Especially was this disruption true when England was "going it alone," and Hitler's flesh-pounding juggernauts were only twenty miles across the English Channel.
While the top brass were thus engaged, the lesser fry were fire-watching. That meant each man had a certain night that in pouring rain or in hail from failing shrapnel, he would walk the street and if need be put out incendiary bombs. It was a risky task. But here was compulsion to duty as well as a bit of the disruption that all war brings.
In the holy war against the devil and his works, can we be choosey in our obedience? Can we pray when we like? Can we seek the fullness of the Spirit when we are so disposed? No! If we are aware that now is the time for God to do a new thing, then precedents will be shattered.
This brings us to another hurdle the third:
~Leonard Ravenhill~
(continued with # 2)
Religion The Highest Wisdom,, and Sin the Greatest Madness and Folly # 2
Religion The Highest Wisdom, and Sin the Greatest Madness and Folly # 2
No! he is a mad-man with whom fleshly pleasures for a little time, the sordid pleasures of sin - outweigh an eternity of perfect happiness. He is certainly not in his right mind - who would rather be tormented in hell forever - than lead a holy life, and labor to escape the wrath to come! Believe and regard what God has said; Be holy in all manner of conversation; strive with all your might to enter in at the straight gate; receive Christ as your Lord and Saviour. There are no bad consequences that can possibly follow from this conduct. But if you are set upon running the risk, and fool-hardy enough to venture your eternal all upon such improbabilities, you forfeit the character of a reasonable being; you are mad in this respect, however wise you may be in others.
2. It is the greatest folly to believe, or profess to believe, the great truths of Christianity - and yet act quite contrary to such a belief!
"They profess to know God, but they deny Him by their works. They are despicable and disobedient, worthless for doing anything good" (Titus 1:16). How many are there who profess God to be the greatest and the best of beings - and yet neglect Him, and pay a greater regard to a thousand other things! They own Him to be their King - and they do not obey Him! They believe they are sinners, worthy of punishment - and yet they are generally as unconcerned as if they were innocent. They believe that Christ is the only Saviour of sinners - and yet they are as little concerned to get a saving interest in Him as if they could be saved without Him. What folly is it to profess to believe these things, and yet, do nothing to obtain a saving faith! Have they no other end in their profession than just to be esteemed by men? What? to neglect God, and holiness, and heaven - when they know they are of infinite importance! to choose the ways of folly when they really believe they will end in ruin! Is this the part of a wise man?
Should a sick man tell you he is certain to die unless he takes his medicine - and does not take it? Would you conclude either that he did not believe himself, or that he was deranged? But this is the very conduct of many professed believers, who think they have great wisdom. I will not dispute your wisdom about your secular affairs, you may be wise to do evil; but I am sure you are quite delirious; and yourselves will be convinced of it to your cost, when God shall say unto you, "You fool! This night shall your soul be required of you!" (Luke 12:20).
Is it not the greatest folly to indulge yourselves in a practice that you deliberately intend to repent of? If your present conduct is wise, why do you intend to repent of it? The very intention implies that you are even now convinced it is foolish! Is there anything more absurd and ridiculous?
Further, why do you design to repent? Is it because you hate sin? No! for if that was the reason, you would immediately forsake it. Is it because you love God and holiness? No! for then you would repent and devote yourselves to the service of God immediately.
3. It is the greatest folly for men to hope for heaven, when they have no title to it, or fitness for it!
Is it not common sense, that no man can be happy in anything but what he has a relish for, and delights in? And yet there are thousands who have no relish for the enjoyment of God, no pleasure in thinking of Him, or conversing with Him, no delight in acts of devotion - who yet hope to be forever completely happy in in heaven. Does not common sense tell us, that God, who does everything wisely, will bring none to heaven but those whom He has made fit for it beforehand? None first begin to be holy in heaven - or wicked in hell: both parties bring with them those dispositions which are fit for their respective places and employments. How absurd is it, therefore, to hope for heaven - while you have no heavenly dispositions! You may as well hope to see the sun without eyes!
Further, God has assured you in His Word, and you profess to believe Him, that without regeneration, faith, repentance, holiness, and interest in Christ - you cannot enter the kingdom. Has He not told you that drunkards, swearers, immoral, malicious, contentious people, liars, and the like, shall not inherit the kingdom of heaven? What madness is it! The debauchee will not expect happiness in mortification and devotion, and yet thus absurdly will they act in their expectations of heaven!
4. It is the greatest madness to be more concerned about the affairs of time - than those of eternity!
How is it with you? Are not the concerns of this life the principle objects of our thoughts, your cares, and labors? Are you as much concerned about the eternal world to which you are hastening - as the trifling concerns of time? Are you as cautious of sinning as of drinking poison? How is it with you? Are you as careless about everlasting torment - and yet cautiously shun the light sufferings of a few moments?
If the fear of the Lord and true religion, is the perfection of wisdom, how unreasonably does the world charge it with making people mad? Since men are such fools in matters of religion, since they censure it with so much severity and contempt, how astonishing is it that God should send down that divine, heaven-born thing - true religion, into our world, where it is so much neglected and abused! What astonishing condescension and grace is it, that God has not left our mad world to themselves, since they are so adverse to be reclaimed! But lo! He has sent His Son, He has instituted the gospel, and a thousand means of grace, to bring them to themselves!
And lastly, hence we may infer, that human nature is exceedingly depraved and disordered. I think this is as plain as any disorder incident to the body. Men are universally indisposed as to religion; and on this account our world is "the Bedlam of the universe." The same natural faculties, the same understanding, will, and affections, are also sufficient for the affairs of religion. But alas! with regard to this - they are disordered, though they exercise themselves aright about other things. And how can we account for this - but by supposing that they are degenerate creatures, and that their nature has suffered a dreadful shock by the first fall, which has deprived them of their senses. Alas! this is a truth too evident to be denied!
~Samuel Davies~
(The End)
No! he is a mad-man with whom fleshly pleasures for a little time, the sordid pleasures of sin - outweigh an eternity of perfect happiness. He is certainly not in his right mind - who would rather be tormented in hell forever - than lead a holy life, and labor to escape the wrath to come! Believe and regard what God has said; Be holy in all manner of conversation; strive with all your might to enter in at the straight gate; receive Christ as your Lord and Saviour. There are no bad consequences that can possibly follow from this conduct. But if you are set upon running the risk, and fool-hardy enough to venture your eternal all upon such improbabilities, you forfeit the character of a reasonable being; you are mad in this respect, however wise you may be in others.
2. It is the greatest folly to believe, or profess to believe, the great truths of Christianity - and yet act quite contrary to such a belief!
"They profess to know God, but they deny Him by their works. They are despicable and disobedient, worthless for doing anything good" (Titus 1:16). How many are there who profess God to be the greatest and the best of beings - and yet neglect Him, and pay a greater regard to a thousand other things! They own Him to be their King - and they do not obey Him! They believe they are sinners, worthy of punishment - and yet they are generally as unconcerned as if they were innocent. They believe that Christ is the only Saviour of sinners - and yet they are as little concerned to get a saving interest in Him as if they could be saved without Him. What folly is it to profess to believe these things, and yet, do nothing to obtain a saving faith! Have they no other end in their profession than just to be esteemed by men? What? to neglect God, and holiness, and heaven - when they know they are of infinite importance! to choose the ways of folly when they really believe they will end in ruin! Is this the part of a wise man?
Should a sick man tell you he is certain to die unless he takes his medicine - and does not take it? Would you conclude either that he did not believe himself, or that he was deranged? But this is the very conduct of many professed believers, who think they have great wisdom. I will not dispute your wisdom about your secular affairs, you may be wise to do evil; but I am sure you are quite delirious; and yourselves will be convinced of it to your cost, when God shall say unto you, "You fool! This night shall your soul be required of you!" (Luke 12:20).
Is it not the greatest folly to indulge yourselves in a practice that you deliberately intend to repent of? If your present conduct is wise, why do you intend to repent of it? The very intention implies that you are even now convinced it is foolish! Is there anything more absurd and ridiculous?
Further, why do you design to repent? Is it because you hate sin? No! for if that was the reason, you would immediately forsake it. Is it because you love God and holiness? No! for then you would repent and devote yourselves to the service of God immediately.
3. It is the greatest folly for men to hope for heaven, when they have no title to it, or fitness for it!
Is it not common sense, that no man can be happy in anything but what he has a relish for, and delights in? And yet there are thousands who have no relish for the enjoyment of God, no pleasure in thinking of Him, or conversing with Him, no delight in acts of devotion - who yet hope to be forever completely happy in in heaven. Does not common sense tell us, that God, who does everything wisely, will bring none to heaven but those whom He has made fit for it beforehand? None first begin to be holy in heaven - or wicked in hell: both parties bring with them those dispositions which are fit for their respective places and employments. How absurd is it, therefore, to hope for heaven - while you have no heavenly dispositions! You may as well hope to see the sun without eyes!
Further, God has assured you in His Word, and you profess to believe Him, that without regeneration, faith, repentance, holiness, and interest in Christ - you cannot enter the kingdom. Has He not told you that drunkards, swearers, immoral, malicious, contentious people, liars, and the like, shall not inherit the kingdom of heaven? What madness is it! The debauchee will not expect happiness in mortification and devotion, and yet thus absurdly will they act in their expectations of heaven!
4. It is the greatest madness to be more concerned about the affairs of time - than those of eternity!
How is it with you? Are not the concerns of this life the principle objects of our thoughts, your cares, and labors? Are you as much concerned about the eternal world to which you are hastening - as the trifling concerns of time? Are you as cautious of sinning as of drinking poison? How is it with you? Are you as careless about everlasting torment - and yet cautiously shun the light sufferings of a few moments?
If the fear of the Lord and true religion, is the perfection of wisdom, how unreasonably does the world charge it with making people mad? Since men are such fools in matters of religion, since they censure it with so much severity and contempt, how astonishing is it that God should send down that divine, heaven-born thing - true religion, into our world, where it is so much neglected and abused! What astonishing condescension and grace is it, that God has not left our mad world to themselves, since they are so adverse to be reclaimed! But lo! He has sent His Son, He has instituted the gospel, and a thousand means of grace, to bring them to themselves!
And lastly, hence we may infer, that human nature is exceedingly depraved and disordered. I think this is as plain as any disorder incident to the body. Men are universally indisposed as to religion; and on this account our world is "the Bedlam of the universe." The same natural faculties, the same understanding, will, and affections, are also sufficient for the affairs of religion. But alas! with regard to this - they are disordered, though they exercise themselves aright about other things. And how can we account for this - but by supposing that they are degenerate creatures, and that their nature has suffered a dreadful shock by the first fall, which has deprived them of their senses. Alas! this is a truth too evident to be denied!
~Samuel Davies~
(The End)
Saturday, September 1, 2018
Religion the Highest Wisdom, and Sin the Greatest Madness and Folly # 1
Religion the Highest Wisdom and Sin the Greatest Madness and Folly # 1
"The fear of the Lord is the beginning of wisdom; all who follow His commandments have good understanding" (Psalm 111:10).
WISDOM is a character so honorable and ornamental to a reasonable being, that those who best knew the dignity of their own nature, have had no higher ambition than to be esteemed and called lovers of it. Hence the original of the name "philosopher", which signifies no more than a lover of wisdom. On the other hand, there is hardly any character deemed more reproachful, or that is more resented, than that of a fool. Men are often as jealous of the reputation of their understandings as of their morals, and think it as great a reproach to be without sense - as without goodness.
There is a prodigious diversity in the intellectual capacities of mankind, and their souls differ as much as their bodies, but whether it be owing to the intrinsic difference of their souls, or to the different formation of their bodies, is not my present purpose to determine. Some, who share in human nature, give very little discoveries of reason above the most sagacious sorts of brutes. The generality are endowed with common sense, which, though it has nothing brilliant or pompous in it, and does not qualify them for high improvements in science, or making a figure in the learned world - yet it is sufficient for all the purposes of life, and the necessities of a human creature. There are a few also whom seem raised beyond their species, and perhaps approach near to the lower ranks of angels by a superior genius. These have been the first inventors and improvers of useful arts and sciences; which others, of inferior understanding, are able to put in practice for their own purposes, though they had not sagacity at first to discover them.
This little world of ours is an improved spot in the creation. How vastly different an appearance does it now make from its original state of pure nature, when it emerged out of chaos, uncultivated by industry. What numerous arts and trades have been found out to furnish life with necessaries and comforts. How deeply have some penetrated into the world of knowledge.
When you see these discoveries, you would conclude mankind to be a wise race of creatures; and indeed in such things as these, they reveal great abilities. Every man forms some scheme which he apprehends will conduce to his temporal advantage; and prosecutes it with some degree of judgment.
But is this all the wisdom that befits a candidate for eternity? Has he a good understanding, who only acts with reason in the affairs of this life; but, though he is to exist forever in another world, and to be perfectly happy or miserable there - yet takes no thought about the concerns of his immortal state? Is this wisdom? Is this consistent even with common sense? No! With sorrow and solemnity I would speak it, the most of men in this respect are fools and madmen! And it is impossible for the most frantic madman to act more foolishly about the affairs of this life, than they generally do about the affairs of religion and eternity! It is with the generality of mankind in the present case. They are wise for this world; they talk and act at least agreeably to common sense; but hear them talk and observe their conduct about the concerns of their souls, and you can call them reasonable men no longer! They "are wise to do evil; but to do good they have no knowledge; there is none that understands; there is none that seeks after God."
The text shows us the first step to true wisdom, and the test of common sense: "The fear of the LORD is the beginning of wisdom; all who follow His commandments have good understanding." Job starts the question, "Where shall wisdom be found? and where is the place of understanding?" He searches nature through in quest of it - but cannot find it; he cannot purchase it. At length he recollects the primitive instruction of God to man, and there he finds it: "Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding." (Job 28:28). Solomon, the wisest of men, begins his proverbs with a maxim, "The fear of the Lord is the beginning of knowledge." (Pro. 1:7); and again in Proverbs 9:10, "The fear of the Lord is the beginning of wisdom; and the knowledge of the holy, is understanding."
The fear of the Lord, in Scripture, signifies not only that pious passion of filial reverence of our adorable Father who is in heaven - but it is frequently put for the whole of practical religion; hence it is explained in the last part of the verse, by doing His commandments. The fear of the Lord, implies all the graces and all the virtues of Christianity; in short, all that holiness of heart and life which is necessary to the enjoyment of everlasting happiness. "To practice religion and virtue, to take that way which leads to everlasting happiness, is wisdom, true wisdom, the beginning of wisdom, the first step towards it; unless you begin here, you can never attain it; all your wisdom, without this, does not deserve the name; it is madness and nonsense. To obey God's commandments is the best test of a good understanding; a good, sound understanding have all those who do this, all of them without exception; but without this, however cunning they are in other things, they have lost their understandings; they contradict common sense. In short, to pursue everlasting happiness as the end, in the way of holiness as the mean, this is wisdom, this is common sense; and there can be none without this."
Wisdom consists of two things: choosing a right end, and using right means to obtain it. Now what end so befitting a creature to live forever - as everlasting happiness? And in what way can it be obtained, but in the way of holiness? Consult the judgment of God in His Word; consult your own conscience, or even common sense, and you will find that this is the case. Therefore he is a man of sense - who pursues this end in this way. But he is a fool, he is brutish - who chooses an inferior end, or that pursues this in a wrong way.
1. Men will not take the safest side in religion, which their reason and self-love carry them to do in other cases.
It is very possible the love of ease and pleasure, and a self-flattering disposition, may prompt your mind to form a plausible system of religion; a religion that admits of great hopes with little evidences, and that allows you many indulgences, and lays few restraints upon you; a religion purged, as you imagine, fromsome of the melancholy and gloomy doctrines of Christianity, and that releases you from those restraints, so painful to a wicked heart, which the holy religion of Jesus lays upon you. It is very possible that you may hope you shall obtain eternal happiness without much pain, and without observing the strictness of universal holiness; you may flatter yourselves that the punishments of a future state are not intolerably dreadful, nor of everlasting duration; you may excuse and diminish your sins, and make a great many plausible apologies for them.
But are you sure of your conjectures? What if you should find God to be as strict and holy as His Word represents Him? What if your sins have infinitely greater malignity in His eyes than in yours? What if in a little time you should find that the Scriptures give a more just account of the punishments of hell than your self-flattering heart suggested to you, and that they are indeed intolerable, and strictly eternal? What if you should find that those ridiculous things like regeneration, conversion, holiness of heart and practice, the mortification of sin - what if you should find they are absolutely necessary to everlasting happiness? Do you esteem a life of religion so burdensome, the pleasures of sin so sweet, so lasting - that it is your interest to run the risk of intolerable, eternal misery, rather than part with them?
~Samuel Davies~
(continued with # 2)
"The fear of the Lord is the beginning of wisdom; all who follow His commandments have good understanding" (Psalm 111:10).
WISDOM is a character so honorable and ornamental to a reasonable being, that those who best knew the dignity of their own nature, have had no higher ambition than to be esteemed and called lovers of it. Hence the original of the name "philosopher", which signifies no more than a lover of wisdom. On the other hand, there is hardly any character deemed more reproachful, or that is more resented, than that of a fool. Men are often as jealous of the reputation of their understandings as of their morals, and think it as great a reproach to be without sense - as without goodness.
There is a prodigious diversity in the intellectual capacities of mankind, and their souls differ as much as their bodies, but whether it be owing to the intrinsic difference of their souls, or to the different formation of their bodies, is not my present purpose to determine. Some, who share in human nature, give very little discoveries of reason above the most sagacious sorts of brutes. The generality are endowed with common sense, which, though it has nothing brilliant or pompous in it, and does not qualify them for high improvements in science, or making a figure in the learned world - yet it is sufficient for all the purposes of life, and the necessities of a human creature. There are a few also whom seem raised beyond their species, and perhaps approach near to the lower ranks of angels by a superior genius. These have been the first inventors and improvers of useful arts and sciences; which others, of inferior understanding, are able to put in practice for their own purposes, though they had not sagacity at first to discover them.
This little world of ours is an improved spot in the creation. How vastly different an appearance does it now make from its original state of pure nature, when it emerged out of chaos, uncultivated by industry. What numerous arts and trades have been found out to furnish life with necessaries and comforts. How deeply have some penetrated into the world of knowledge.
When you see these discoveries, you would conclude mankind to be a wise race of creatures; and indeed in such things as these, they reveal great abilities. Every man forms some scheme which he apprehends will conduce to his temporal advantage; and prosecutes it with some degree of judgment.
But is this all the wisdom that befits a candidate for eternity? Has he a good understanding, who only acts with reason in the affairs of this life; but, though he is to exist forever in another world, and to be perfectly happy or miserable there - yet takes no thought about the concerns of his immortal state? Is this wisdom? Is this consistent even with common sense? No! With sorrow and solemnity I would speak it, the most of men in this respect are fools and madmen! And it is impossible for the most frantic madman to act more foolishly about the affairs of this life, than they generally do about the affairs of religion and eternity! It is with the generality of mankind in the present case. They are wise for this world; they talk and act at least agreeably to common sense; but hear them talk and observe their conduct about the concerns of their souls, and you can call them reasonable men no longer! They "are wise to do evil; but to do good they have no knowledge; there is none that understands; there is none that seeks after God."
The text shows us the first step to true wisdom, and the test of common sense: "The fear of the LORD is the beginning of wisdom; all who follow His commandments have good understanding." Job starts the question, "Where shall wisdom be found? and where is the place of understanding?" He searches nature through in quest of it - but cannot find it; he cannot purchase it. At length he recollects the primitive instruction of God to man, and there he finds it: "Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding." (Job 28:28). Solomon, the wisest of men, begins his proverbs with a maxim, "The fear of the Lord is the beginning of knowledge." (Pro. 1:7); and again in Proverbs 9:10, "The fear of the Lord is the beginning of wisdom; and the knowledge of the holy, is understanding."
The fear of the Lord, in Scripture, signifies not only that pious passion of filial reverence of our adorable Father who is in heaven - but it is frequently put for the whole of practical religion; hence it is explained in the last part of the verse, by doing His commandments. The fear of the Lord, implies all the graces and all the virtues of Christianity; in short, all that holiness of heart and life which is necessary to the enjoyment of everlasting happiness. "To practice religion and virtue, to take that way which leads to everlasting happiness, is wisdom, true wisdom, the beginning of wisdom, the first step towards it; unless you begin here, you can never attain it; all your wisdom, without this, does not deserve the name; it is madness and nonsense. To obey God's commandments is the best test of a good understanding; a good, sound understanding have all those who do this, all of them without exception; but without this, however cunning they are in other things, they have lost their understandings; they contradict common sense. In short, to pursue everlasting happiness as the end, in the way of holiness as the mean, this is wisdom, this is common sense; and there can be none without this."
Wisdom consists of two things: choosing a right end, and using right means to obtain it. Now what end so befitting a creature to live forever - as everlasting happiness? And in what way can it be obtained, but in the way of holiness? Consult the judgment of God in His Word; consult your own conscience, or even common sense, and you will find that this is the case. Therefore he is a man of sense - who pursues this end in this way. But he is a fool, he is brutish - who chooses an inferior end, or that pursues this in a wrong way.
1. Men will not take the safest side in religion, which their reason and self-love carry them to do in other cases.
It is very possible the love of ease and pleasure, and a self-flattering disposition, may prompt your mind to form a plausible system of religion; a religion that admits of great hopes with little evidences, and that allows you many indulgences, and lays few restraints upon you; a religion purged, as you imagine, fromsome of the melancholy and gloomy doctrines of Christianity, and that releases you from those restraints, so painful to a wicked heart, which the holy religion of Jesus lays upon you. It is very possible that you may hope you shall obtain eternal happiness without much pain, and without observing the strictness of universal holiness; you may flatter yourselves that the punishments of a future state are not intolerably dreadful, nor of everlasting duration; you may excuse and diminish your sins, and make a great many plausible apologies for them.
But are you sure of your conjectures? What if you should find God to be as strict and holy as His Word represents Him? What if your sins have infinitely greater malignity in His eyes than in yours? What if in a little time you should find that the Scriptures give a more just account of the punishments of hell than your self-flattering heart suggested to you, and that they are indeed intolerable, and strictly eternal? What if you should find that those ridiculous things like regeneration, conversion, holiness of heart and practice, the mortification of sin - what if you should find they are absolutely necessary to everlasting happiness? Do you esteem a life of religion so burdensome, the pleasures of sin so sweet, so lasting - that it is your interest to run the risk of intolerable, eternal misery, rather than part with them?
~Samuel Davies~
(continued with # 2)
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