True Religion (and others)
True religion is personal, experimental, practical. It is a thing of the heart - and not merely external religious forms.
True religion is a living principle in the soul - influencing the mind, alluring the affections, guiding the will, directing and enlightening the conscience.
True religion is a supreme - not a subordinate matter. It demands and obtains the throne of the soul. It guides the whole character - and requires the whole man and all his conduct to be in subordination.
True religion is not an occasional thing - but habitual. It takes up its abode in the heart - and not merely visits it at certain times and at particular seasons.
True religion is not a partial thing - but universal. It does not confine itself to certain times, places, and occasions - but forms an integral part of the character - and blends with everything we do.
True religion is noble and lofty - not an abject, servile, and groveling thing. It communes with God, with truth, with holiness, with heaven, with eternity, with infinity!
True religion is a happy - and not a melancholy thing. It gives peace that passes understanding, and joy that is unspeakable, and full of glory!
True religion is a durable -and not a transient thing. It passes with us through life, lies down with us on the pillow of death, rises with us at the last day, and dwells in our souls in heaven as the very element of eternal life!
Such if true religion - the most sublime thing in the world - sent down to be our comforter on earth - and our guide to everlasting life through all this gloomy valley!
~John Angell James~
_____________________________
"Who Can Show Us Any Good?"
Many are asking, "Who can show us any good?" (Psalm 4:6)
Man is made for happiness, and is capable of it. But what is happiness - and how is it to be obtained? To possess and enjoy it, man must be furnished with some good - suited to his nature, adapted to his condition, and adequate to his capacity and desires.
The nature of the chief good has been, in every age, the interesting subject of most earnest philosophic inquiry. But how various and opposed, have been the conclusions at which the inquirers have arrived on this important subject. Man's ignorance of his own nature has different opinions on the subject.
Not perceiving what it is that has made him miserable - man cannot know what will make him happy! Unacquainted with, or rather overlooking, the disease - he cannot know the remedy. He feels an aching void within, an unsatisfied craving after something - but knows neither the nature, nor the source, of the food adapted to meet and satisfy his hunger.
The vagrant spirit of man is seen wandering from God - the fountain of bliss - roaming through this dry and thirsty land, "anxiously looking for happiness, but never finding it; until weary of the pursuit and disappointed in its hopes, it is ready to give up all in despair, and reconcile itself to misery, under the notion that happiness is but a fiction!
In this sad and hopeless mood, the victim of grief and despondency is met by the Bible, which takes him by the hand, and leads him to the fountain of living waters. Such is the design of Scripture - to show first of all what will not make man happy, and then what will.
Nothing on earth can satisfy the soul of man, as its supreme good. Science, literature, even civilization has added innumerable gratifications of appetite and taste. But still the heart of man confirms, "Vanity of vanities! All is vanity!"
What is the nature and the source of happiness?
What is to terminate the weary pursuits, to revive the languid hopes, to gratify the anxious desires, of destitute and sorrowing people, hungering and thirsting after bliss?
What human reason is thus proved to be too ignorant and too weak to decide, the Bible undertakes to settle; and explicitly, imperatively, and infallibly, determines for all and forever. Only Biblical Christianity suits the nature, meets the needs, alleviates the sorrows, satisfies the desires, of the human soul - and is its portion forever.
Only Christianity finds man depraved - and makes him holy; finds him little - and makes him great; finds him earthly - and raises him to heaven!
"You are my portion, O my God. Your favor is life, and your love is better than life. You are the center, the rest, the home of my heart!"
"Everyone who drinks this water will thirst again; but whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life!" (John 4:13-14).
~John Angell James~
Saturday, October 27, 2018
The Spirit Spontaneously Reproduces the Nature of Christ
The Spirit Spontaneously Reproduces the Nature of Christ
Now, I am not going back behind what I said earlier. I am not saying that we must take the Bible in its letter and phrases and make a mould, a scriptural mould, which we think is the New Testament order. That is not the point at all. Development did not come about in the beginning in that way. Every fresh reproduction of the Church, in any part of the Roman Empire or beyond, in the days of the Apostles, came about, not by taking thither a fixed mould and trying to pour people into that mould and to reproduce the shape of things that existed somewhere else. It began with life - life from heaven - "The Holy Spirit sent forth from heaven" (1 Peter 1:12). And wherever the believers went, two things were imperative: firstly, baptism, as a testimony to the fact that an old order was finished, and that everything now had to have as new a beginning as anybody must have who has died and been buried; and secondly, the gift of the Holy Spirit, the Spirit of Life, coming to take up residence within those concerned.
When the Holy Spirit comes in and has His way, He relieves you of all the responsibility of New Testament order; you have no more burden and responsibility about that than a tree has in producing leaves and fruit. No tree ever spends hours and hours worrying and fretting, 'How can I bring forth some leaves? how can I develop my fruit?' It just lives - it yields to the life process; and the rest happens. That was the glorious spontaneity of New Testament churches - they just came about. And the Lord must have them like that - constituted from heaven by the Holy Spirit; not man bringing his form of church and church government, his mould, his conception of things, and saying, 'This is our conception of a Bible church.' NO, it is the product of life. As that Spirit of life was allowed to work, things took a certain course and a certain form, and that was the form of Christ. The Holy Spirit took responsibility. "I will build My church." the Lord Jesus had said (Matt. 16:18), and He meant it; and He is found doing it always in a true New Testament church!
[This is a short paragraph taken from the book "Prophetic Ministry" by T. Austin-Sparks. There are some highly valuable remarks in the above paragraph that I had to bring forth. Listen well!
~T. Austin-Sparks~
__________________________
Now, I am not going back behind what I said earlier. I am not saying that we must take the Bible in its letter and phrases and make a mould, a scriptural mould, which we think is the New Testament order. That is not the point at all. Development did not come about in the beginning in that way. Every fresh reproduction of the Church, in any part of the Roman Empire or beyond, in the days of the Apostles, came about, not by taking thither a fixed mould and trying to pour people into that mould and to reproduce the shape of things that existed somewhere else. It began with life - life from heaven - "The Holy Spirit sent forth from heaven" (1 Peter 1:12). And wherever the believers went, two things were imperative: firstly, baptism, as a testimony to the fact that an old order was finished, and that everything now had to have as new a beginning as anybody must have who has died and been buried; and secondly, the gift of the Holy Spirit, the Spirit of Life, coming to take up residence within those concerned.
When the Holy Spirit comes in and has His way, He relieves you of all the responsibility of New Testament order; you have no more burden and responsibility about that than a tree has in producing leaves and fruit. No tree ever spends hours and hours worrying and fretting, 'How can I bring forth some leaves? how can I develop my fruit?' It just lives - it yields to the life process; and the rest happens. That was the glorious spontaneity of New Testament churches - they just came about. And the Lord must have them like that - constituted from heaven by the Holy Spirit; not man bringing his form of church and church government, his mould, his conception of things, and saying, 'This is our conception of a Bible church.' NO, it is the product of life. As that Spirit of life was allowed to work, things took a certain course and a certain form, and that was the form of Christ. The Holy Spirit took responsibility. "I will build My church." the Lord Jesus had said (Matt. 16:18), and He meant it; and He is found doing it always in a true New Testament church!
[This is a short paragraph taken from the book "Prophetic Ministry" by T. Austin-Sparks. There are some highly valuable remarks in the above paragraph that I had to bring forth. Listen well!
~T. Austin-Sparks~
__________________________
Saturday, October 20, 2018
God's Loving-kindness # 1
God's Loving-kindness # 1
In the closing paragraphs of our March cover-page article, reference was made to the faithfulness of God; here we propose to engage the reader with another of His excellencies - one of which every Christian has received innumerable proofs. We turn unto a consideration of God's loving-kindness, because it is our desire and aim to maintain a due proportion in treating of the divine perfections, for all of us are very apt to entertain one-sided ideas and views of the same.
There is a balance to be preserved here (as everywhere), as appears in those two summarized statements of the divine attributes, "God is light" (1 John 1:5), "God is love" (1 John 4:8). The sterner and more awe-inspiring aspects of the divine character are offset by the gentler and more winsome ones. It is to our irreparable loss if our minds dwell almost exclusively on God's sovereignty and majesty, or His holiness and justice; we need to meditate frequently (though not exclusively!) upon His goodness and mercy. Nothing short of a full-orbed view of the divine perfections - as they are revealed in Holy Writ - should content us.
Scripture speaks of "the multitude of His loving kindness" (Isaiah 63:7), and who is capable of numbering them? Said the Psalmist, "How excellent is your loving-kindness, O God!" (Psalm 36:7). No pen of man, no tongue of angel, can adequately express it.
We read of God's "marvelous loving-kindness" (Psalm 17:7), and surely it truly is. Familiar as may be this blessed attribute of God's unto people - yet is it something entirely peculiar unto divine revelation. None of the ancients ever dreamed of investing his gods with any such endearing perfection as this. None of the objects worshiped by present-day heathens is conceived of as possessed of gentleness and tenderness: very much the reverse, as the hideous features of their idols exhibit! Philosophers regard it as a serious reflection upon the honor of the Absolute - to ascribe such qualities unto it. But the Scriptures have much to say upon God's loving-kindness, or His paternal favor unto His people,and His tender affection towards them. The first time this divine perfection is mentioned in the Word is in that wondrous and glorious manifestation of Deity which was vouchsafed unto Moses, when Jehovah proclaimed His "Name" - that is Himself as made known. "The LORD, the LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth" (Exodus 34:6); though much more frequently the Hebrew word, "chessed," is rendered "kindness" and "loving-kindness."
In our English Bibles, the initial reference, as connected with God, is Psalm 17:7, where David prayed, "Display the wonders of Your loving-kindness!" Wondrous it truly is - that One so infinitely above us, so inconceivably glorious, so ineffably holy, should not only deign to notice such worms of the earth - but set His heart upon them, give His Son for them, send His Spirit to indwell them, and so bear with all their imperfections and waywardness as never to remove His loving-kindness from them.
Consider some of the evidences and exercises of this divine attribute unto the saints:
"In love, having predestined us unto the adoption of children by Jesus Christ to Himself" (Eph. 1:4-5); and, as the previous verse shows, that love was engaged on their behalf before this world came into existence!
"In this was manifested the love of God toward us, because God sent His only begotten Son into the world that we might live through Him" (1 John 4:9), which was His amazing provision for us as fallen creatures.
"I have loved you with an everlasting love: therefore with loving-kindness have I drawn you" (Jere. 31:3) - that is, drawn unto Myself, by the quickening operations of My Spirit, by the invincible power of My grace, by creating in you a deep sense of need, by attracting you by My winsomeness.
"I will betroth you unto Me forever; yes, I will betroth you unto me in righteousness, and in judgment, and in loving-kindness, and in mercies" (Hos. 2:19). Having made us willing in the day of His power to give up ourselves unto Him, the Lord enters into an everlasting marriage contract with us. This loving-kindness of the Lord is never removed from His children. To our reason and sense, it may appear to be so, yet it never is; for since the believer be in Christ, nothing can separate him from the love of God (Romans 8:39). Go has solemnly engaged Himself by covenant, and our sins cannot make it void. God has sworn that if His children keep not His commandments, that He will "visit their transgression with the rod, and their iniquity with stripes"; yet He at once adds, "Nevertheless my loving-kindness will I not utterly take from him, nor allow My faithfulness to fail! My covenant will I not break" (Psalm 89:30-35).
The loving-kindness of God toward His people is centered in Christ. It is because His exercise of loving-kindness is a covenant engagement that it is repeatedly linked to His "truth" (Psalm 40:11; 138:2), showing that it proceeds to us by promise, and therefore, we should never despair.
Well then, may we exclaim, "Your loving-kindness is better than life!" (Psalm 63:3).
And what ought to be our response thereto?
FIRST, "Be therefore followers (imitators) of God, as dear children; and walk in love" (Eph. 5:1-2). "Put on therefore, as the elect of God, holy and beloved, affections of mercies, kindness" (Col. 3:12.
The more careful we are occupied with God's goodness, the more careful shall we be about our obedience. "How excellent is your loving-kindness, O God! therefore both high and low among men find refuge in the shadow of your wings" (Psalm 36:7).
SECOND, a sense of this divine perfection strengthens faith and promotes confidence in God.
THIRD, it should stimulate the spirit of worship.
FOURTH, it should be our cordial when depressed.
FIFTH, it should be made our plea in prayer: "Quicken me, O Lord, according to your loving-kindness" (Psalm 119:159).
SIXTH, it should be appealed to when we have fallen by the wayside: "Have mercy upon me, O God, according to Your loving-kindness" (Psalm 51:1).
SEVENTH, it should be a petition in our evening devotions: "Cause me to hear your loving-kindness in the morning" (Psalm 143:8); arouse me with my soul in tune therewith, let my waking thoughts be of Your goodness!
~Arthur Pink~
(The End)
In the closing paragraphs of our March cover-page article, reference was made to the faithfulness of God; here we propose to engage the reader with another of His excellencies - one of which every Christian has received innumerable proofs. We turn unto a consideration of God's loving-kindness, because it is our desire and aim to maintain a due proportion in treating of the divine perfections, for all of us are very apt to entertain one-sided ideas and views of the same.
There is a balance to be preserved here (as everywhere), as appears in those two summarized statements of the divine attributes, "God is light" (1 John 1:5), "God is love" (1 John 4:8). The sterner and more awe-inspiring aspects of the divine character are offset by the gentler and more winsome ones. It is to our irreparable loss if our minds dwell almost exclusively on God's sovereignty and majesty, or His holiness and justice; we need to meditate frequently (though not exclusively!) upon His goodness and mercy. Nothing short of a full-orbed view of the divine perfections - as they are revealed in Holy Writ - should content us.
Scripture speaks of "the multitude of His loving kindness" (Isaiah 63:7), and who is capable of numbering them? Said the Psalmist, "How excellent is your loving-kindness, O God!" (Psalm 36:7). No pen of man, no tongue of angel, can adequately express it.
We read of God's "marvelous loving-kindness" (Psalm 17:7), and surely it truly is. Familiar as may be this blessed attribute of God's unto people - yet is it something entirely peculiar unto divine revelation. None of the ancients ever dreamed of investing his gods with any such endearing perfection as this. None of the objects worshiped by present-day heathens is conceived of as possessed of gentleness and tenderness: very much the reverse, as the hideous features of their idols exhibit! Philosophers regard it as a serious reflection upon the honor of the Absolute - to ascribe such qualities unto it. But the Scriptures have much to say upon God's loving-kindness, or His paternal favor unto His people,and His tender affection towards them. The first time this divine perfection is mentioned in the Word is in that wondrous and glorious manifestation of Deity which was vouchsafed unto Moses, when Jehovah proclaimed His "Name" - that is Himself as made known. "The LORD, the LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth" (Exodus 34:6); though much more frequently the Hebrew word, "chessed," is rendered "kindness" and "loving-kindness."
In our English Bibles, the initial reference, as connected with God, is Psalm 17:7, where David prayed, "Display the wonders of Your loving-kindness!" Wondrous it truly is - that One so infinitely above us, so inconceivably glorious, so ineffably holy, should not only deign to notice such worms of the earth - but set His heart upon them, give His Son for them, send His Spirit to indwell them, and so bear with all their imperfections and waywardness as never to remove His loving-kindness from them.
Consider some of the evidences and exercises of this divine attribute unto the saints:
"In love, having predestined us unto the adoption of children by Jesus Christ to Himself" (Eph. 1:4-5); and, as the previous verse shows, that love was engaged on their behalf before this world came into existence!
"In this was manifested the love of God toward us, because God sent His only begotten Son into the world that we might live through Him" (1 John 4:9), which was His amazing provision for us as fallen creatures.
"I have loved you with an everlasting love: therefore with loving-kindness have I drawn you" (Jere. 31:3) - that is, drawn unto Myself, by the quickening operations of My Spirit, by the invincible power of My grace, by creating in you a deep sense of need, by attracting you by My winsomeness.
"I will betroth you unto Me forever; yes, I will betroth you unto me in righteousness, and in judgment, and in loving-kindness, and in mercies" (Hos. 2:19). Having made us willing in the day of His power to give up ourselves unto Him, the Lord enters into an everlasting marriage contract with us. This loving-kindness of the Lord is never removed from His children. To our reason and sense, it may appear to be so, yet it never is; for since the believer be in Christ, nothing can separate him from the love of God (Romans 8:39). Go has solemnly engaged Himself by covenant, and our sins cannot make it void. God has sworn that if His children keep not His commandments, that He will "visit their transgression with the rod, and their iniquity with stripes"; yet He at once adds, "Nevertheless my loving-kindness will I not utterly take from him, nor allow My faithfulness to fail! My covenant will I not break" (Psalm 89:30-35).
The loving-kindness of God toward His people is centered in Christ. It is because His exercise of loving-kindness is a covenant engagement that it is repeatedly linked to His "truth" (Psalm 40:11; 138:2), showing that it proceeds to us by promise, and therefore, we should never despair.
Well then, may we exclaim, "Your loving-kindness is better than life!" (Psalm 63:3).
And what ought to be our response thereto?
FIRST, "Be therefore followers (imitators) of God, as dear children; and walk in love" (Eph. 5:1-2). "Put on therefore, as the elect of God, holy and beloved, affections of mercies, kindness" (Col. 3:12.
The more careful we are occupied with God's goodness, the more careful shall we be about our obedience. "How excellent is your loving-kindness, O God! therefore both high and low among men find refuge in the shadow of your wings" (Psalm 36:7).
SECOND, a sense of this divine perfection strengthens faith and promotes confidence in God.
THIRD, it should stimulate the spirit of worship.
FOURTH, it should be our cordial when depressed.
FIFTH, it should be made our plea in prayer: "Quicken me, O Lord, according to your loving-kindness" (Psalm 119:159).
SIXTH, it should be appealed to when we have fallen by the wayside: "Have mercy upon me, O God, according to Your loving-kindness" (Psalm 51:1).
SEVENTH, it should be a petition in our evening devotions: "Cause me to hear your loving-kindness in the morning" (Psalm 143:8); arouse me with my soul in tune therewith, let my waking thoughts be of Your goodness!
~Arthur Pink~
(The End)
Saturday, October 13, 2018
Different Degrees of Glory # 3 (and others)
Different Degrees of Glory # 3 (and others)
How mighty should be the INFLUENCE upon our mind and conduct of such a subject as this! How should it check our sloth, and rouse and quicken us to all diligence and perseverance! What an impression should it give us of the importance of our present situation and our present conduct! We are fearfully made, and still more fearfully placed. Everything we do, is a seed of futurity, and must bear eternal fruit. All our actions, words, and thoughts - are ripening into heaven - or hell. Can we be anxious only to grow rich for time - and neglect to grow rich for eternity? Shall we be intent only upon amassing wealth upon earth - and forget to lay up treasures in heaven? Shall we be eager to enlarge and improve the inheritance which is seen and temporal - and be careless about enlarging that which is incorruptible, undefiled, and which does not fade away?
How loudly and impressively does this subject speak to you who are young professors, and who are just setting out in the Divine life. Blessed is your privilege, in being called so early into a state of grace, and thus being invited, by the sovereign mercy of God, to add to the weight and the jewels of that crown which, if you are faithful unto death, is forever to sparkle on your brow. Estimate duty your opportunity. Your future life, as regards any earthly object which you can contemplate - is but a shadow; yet as connected with the eternal world - is of utterable importance. How rich may you grow in grace here - and glory hereafter! What treasure may you lay up in heaven! Let no ordinary degree of holiness satisfy you - no small measures of piety content you. In signal devotedness and usefulness in the church, prepare for such service in the church, as shall display the immensity of Divine grace, and the riches of Divine power. Seek eminent holiness first, for its own sake, and the sake of God who requires it - and then you will find in the end, that eminence in grace conducts to eminence of glory!
I am decidedly of opinion that a conviction of the truth of this subject, and a habitual meditation upon it - would do much to elevate the tone of piety among Christians, yes, and greatly quicken the spirit of zeal and liberality. It is not a depressing - but a dangerous notion to hold, that weak faith, being still true faith; and little grace, which is still real grace - that those who make greater attainments. This may seem to savor of a disposition to exalt the mercy of God - but its tendency is to abuse it; and under the appearance of deep humility, to promote indolence, lukewarmness, and worldly-mindedness.
It is a ruinous a fatal experiment to try, with how little religion we can reach heaven. If it be the language of humility as it oftentimes is, with some that use it, to say, "They shall be content with the lowest seat in glory," it is, at other times, the utterance of indolence and indifference. The question, however, is not what we deserve - but what we are invited to possess. We deserve nothing but hell! But we may have not only heaven - but an abundance entrance into it. God is inviting us to seek "more grace" here, and all He gives, will, in one sense, flow back to Himself again. Those who receive most from Him, will render most to Him. Higher degrees of glory, while, as regards ourselves, they will enlarge our capacity for happiness, will, as regards Him, prepare us in a more eminent manner to enjoy, serve, and honor Him. For His sake then, as well as our own, grow in grace that you may rise in glory!
~John Angell James~
(The End)
__________________________
The devil's Best Customers!
"God will surely judge people who are immoral" (Heb. 13:4).
If men will not judge them, God Himself will, and give them a portion of misery answerable to their transgressions.
Sometimes He judges them in this life - by pouring forth of His wrath upon their bodies, souls, consciences, names and estates. But if He does not thus judge them in this life, He will be sure to judge them in the life to come! Yes, He has already adjudged them "to the fiery lake of burning sulfur." (Rev. 21:8).
The unchaste are the devil's best customers! Oh, the thousands of men and women who are sent to hell for immorality! Other sins are toilsome and troublesome, but sexual immorality is pleasant, and sends men and women merrily to hell!
~Thomas Brooks~
_______________________
First Place In Your Thoughts
Friends, these things must have first place in your thoughts:
1. Your sins to humble you and abase you before God.
2. God's free and rich sovereign grace - to soften and melt you down into submission to His holy will.
3. The Lord Jesus Christ - to assist, help, strengthen, and influence you in all your duties and services.
4. The blessed Scriptures to guide and lead you, "and to be a lamp unto your feet, and a light unto your paths."
5. The afflictions of the godly - to draw out your charity, mercy, pity, sympathy and compassion to men in misery.
6. The glory and happiness of the eternal world - to arm you and steel you against all your sins, snares, and temptations.
~Thomas Brooks~
How mighty should be the INFLUENCE upon our mind and conduct of such a subject as this! How should it check our sloth, and rouse and quicken us to all diligence and perseverance! What an impression should it give us of the importance of our present situation and our present conduct! We are fearfully made, and still more fearfully placed. Everything we do, is a seed of futurity, and must bear eternal fruit. All our actions, words, and thoughts - are ripening into heaven - or hell. Can we be anxious only to grow rich for time - and neglect to grow rich for eternity? Shall we be intent only upon amassing wealth upon earth - and forget to lay up treasures in heaven? Shall we be eager to enlarge and improve the inheritance which is seen and temporal - and be careless about enlarging that which is incorruptible, undefiled, and which does not fade away?
How loudly and impressively does this subject speak to you who are young professors, and who are just setting out in the Divine life. Blessed is your privilege, in being called so early into a state of grace, and thus being invited, by the sovereign mercy of God, to add to the weight and the jewels of that crown which, if you are faithful unto death, is forever to sparkle on your brow. Estimate duty your opportunity. Your future life, as regards any earthly object which you can contemplate - is but a shadow; yet as connected with the eternal world - is of utterable importance. How rich may you grow in grace here - and glory hereafter! What treasure may you lay up in heaven! Let no ordinary degree of holiness satisfy you - no small measures of piety content you. In signal devotedness and usefulness in the church, prepare for such service in the church, as shall display the immensity of Divine grace, and the riches of Divine power. Seek eminent holiness first, for its own sake, and the sake of God who requires it - and then you will find in the end, that eminence in grace conducts to eminence of glory!
I am decidedly of opinion that a conviction of the truth of this subject, and a habitual meditation upon it - would do much to elevate the tone of piety among Christians, yes, and greatly quicken the spirit of zeal and liberality. It is not a depressing - but a dangerous notion to hold, that weak faith, being still true faith; and little grace, which is still real grace - that those who make greater attainments. This may seem to savor of a disposition to exalt the mercy of God - but its tendency is to abuse it; and under the appearance of deep humility, to promote indolence, lukewarmness, and worldly-mindedness.
It is a ruinous a fatal experiment to try, with how little religion we can reach heaven. If it be the language of humility as it oftentimes is, with some that use it, to say, "They shall be content with the lowest seat in glory," it is, at other times, the utterance of indolence and indifference. The question, however, is not what we deserve - but what we are invited to possess. We deserve nothing but hell! But we may have not only heaven - but an abundance entrance into it. God is inviting us to seek "more grace" here, and all He gives, will, in one sense, flow back to Himself again. Those who receive most from Him, will render most to Him. Higher degrees of glory, while, as regards ourselves, they will enlarge our capacity for happiness, will, as regards Him, prepare us in a more eminent manner to enjoy, serve, and honor Him. For His sake then, as well as our own, grow in grace that you may rise in glory!
~John Angell James~
(The End)
__________________________
The devil's Best Customers!
"God will surely judge people who are immoral" (Heb. 13:4).
If men will not judge them, God Himself will, and give them a portion of misery answerable to their transgressions.
Sometimes He judges them in this life - by pouring forth of His wrath upon their bodies, souls, consciences, names and estates. But if He does not thus judge them in this life, He will be sure to judge them in the life to come! Yes, He has already adjudged them "to the fiery lake of burning sulfur." (Rev. 21:8).
The unchaste are the devil's best customers! Oh, the thousands of men and women who are sent to hell for immorality! Other sins are toilsome and troublesome, but sexual immorality is pleasant, and sends men and women merrily to hell!
~Thomas Brooks~
_______________________
First Place In Your Thoughts
Friends, these things must have first place in your thoughts:
1. Your sins to humble you and abase you before God.
2. God's free and rich sovereign grace - to soften and melt you down into submission to His holy will.
3. The Lord Jesus Christ - to assist, help, strengthen, and influence you in all your duties and services.
4. The blessed Scriptures to guide and lead you, "and to be a lamp unto your feet, and a light unto your paths."
5. The afflictions of the godly - to draw out your charity, mercy, pity, sympathy and compassion to men in misery.
6. The glory and happiness of the eternal world - to arm you and steel you against all your sins, snares, and temptations.
~Thomas Brooks~
Saturday, October 6, 2018
Different Degrees of Glory # 2
Different Degrees of Glory # 2
2. There will be certainly different degrees of misery and disgrace in hell, as is evident from Luke 12:47, Romans 2:6-16. And why not, then, different degrees of felicity and honor in heaven? Observe the manner in which the apostle speaks of the different rewards of the ministers of the gospel in 1 Corinthians 3, "Every man shall receive his own reward according to his own labor. If any man's work shall abide which he has built thereupon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss - but he himself shall be saved; yet so as by fire." If this be true of ministers, it is no less so of all professors.
3. But this appears equally clear, if we consider the nature of those things of which our heavenly felicity will consist. Part of our happiness will arise from the recollection of what we have done for Christ. Memory will supply much of both the torment of hell, and the felicity of heaven - and they who have most to remember will be most happy. Our future happiness or misery will thus, in a great measure, arise out of our conduct here. Every holy action will be the seed of felicity. Did not Paul, when drawing near his end, look back with delight and gratitude, yet with humility, upon his apostolic life, when he exultingly exclaimed, "I have fought the good fight, I have finished my course, I have kept the faith," (2 Timothy 4:7). And if such joy was lawful and proper then, what will be the delight of looking back from heaven upon a life of service upon earth; or retracing all the way in which Divine grace has led, sustained, and sanctified us; of reviewing our temptations, conflicts, and triumphs! And this joy will be in proportion to the cause which produces it.
Another part of our felicity will arise from the approbation of God and Christ. This is evident from his representation of the solemnities of judgment (Matt. 25). How blissful to see HIM smile upon us! T hear HIM say, "You have done it unto me. Well done, my good and faithful servant. Well done. I saw every action of piety, every struggle with temptation, every tear of penitence, every gift of property, every expression of sympathy with a suffering brother, every labor, and every sacrifice. I know your works, and now I reward them by this public testimony." How rich a reward! And of course it must be in proportion to the conduct which will secure it.
Another source of our celestial bliss will be the proofs and the fruits of our usefulness in the cause of God, and of immortal souls. The misery of the wicked in hell will arise, in no small degree, from seeing around them, in that world of despair, those whom they had led there by their evil principles, active effort, and seductive example. By a similar law, the felicity of the saints in heaven will receive everlasting accessions from hearing the songs, and witnessing the raptures of those whom they were the honored instruments in saving from death and conducting to glory. What must be the heaven of such men as Whitefield and Wesley, and of other less distinguished servants of Christ, in beholding before the throne so many whom it was their unutterable privilege to lead there!
Do not all these considerations, then, sustain the fact that there are different degrees of glory in heaven? Can we conceive of heaven without it? Does it not prove itself to every man's judgment?
I come now to answer the OBJECTIONS which some who have not well considered the subject sometimes bring against it.
Is it not opposed to the parable of the laborers hired to go into the vineyard, all of whom received the same wages, whether hired at the third or the eleventh hour? (Matt. 20). I answer, this parable had nothing to do with the subject; its design being, not to represent the distribution of rewards and punishments in a future state - but the calling of the Gentiles to become fellow-heirs with the Jews, in the same church state and gospel privileges.
Does it not set aside salvation by grace, and justification by faith without works? Certainly not. The matter may be stated thus. Nothing performed by a creature, however pure, can merit eternal life. God may freely lay Himself under an obligation to reward the obedience of a holy creature with everlasting life, and His so doing may be fit and worthy of Him. Man having sinned, the promised good is forfeited, and death becomes the only reward of which he is worthy. God, having designs of mercy, sent forth His Son to obey and suffer in their place, resolving to bestow eternal life on all who believe in Him, as the reward of His undertaking. God not only accepts of all who believe in His Son for His sake - but their services also. There can be no rewardable action done by us at all, until we have believed in Christ, and are justified without works; and even then the different degrees of reward that follow, are all granted for the sake of Christ. It is not the result of any worthiness in us - but of Christ's merits. It is therefore a reward wholly of grace, and not of debt, from first to last.
If there are different degrees of glory, will not this be a source of envy and jealousy? It would, if we carried our present imperfections to heaven; but in a world of perfect love to God and perfect love to our fellows, these passions cannot exist. Heaven will be so full of love, as to leave no room for anything else to live there.
If all are perfect, it may be said, how can there be different degrees? All are perfect according to their capacity - but all have not the same capacity. The apostle compares the Christian life to a race, 1 Cor. 9:24; Gal. 5:7; Phil. 3:14-16; 2 Tim. 4:7; Heb. 12:1, that I think it may be almost called a scriptural description of the present subject.
And I wish to impress very deeply upon your minds, that this will not only be the result of gracious and equitable appointment - but that it is the tendency of superior piety itself, to prepare us for such distinctions. I believe there is a far more close and intimate connection between a state of grace and a state of glory, than many imagine. We all need a fitness for, as well as title to, heaven -and although everyone is fit who is truly regenerated, and no others - yet the more we are sanctified, the more we are fit for some of the higher services in our Father's house; where, as well as in the church on earth, there will be use and employment for vessels of gold, as well as of silver. There are many professors whose attainments in piety are so slender; whose graces are so languid; whose religion is blended with so much worldly-mindedness; who are at so little pains to grow in grace, that if they are true Christians at heart, and should gain admissions to glory - they seem to be qualified for only some low place in the kingdom of heaven.
~John Angell James~
(continued with # 3)
2. There will be certainly different degrees of misery and disgrace in hell, as is evident from Luke 12:47, Romans 2:6-16. And why not, then, different degrees of felicity and honor in heaven? Observe the manner in which the apostle speaks of the different rewards of the ministers of the gospel in 1 Corinthians 3, "Every man shall receive his own reward according to his own labor. If any man's work shall abide which he has built thereupon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss - but he himself shall be saved; yet so as by fire." If this be true of ministers, it is no less so of all professors.
3. But this appears equally clear, if we consider the nature of those things of which our heavenly felicity will consist. Part of our happiness will arise from the recollection of what we have done for Christ. Memory will supply much of both the torment of hell, and the felicity of heaven - and they who have most to remember will be most happy. Our future happiness or misery will thus, in a great measure, arise out of our conduct here. Every holy action will be the seed of felicity. Did not Paul, when drawing near his end, look back with delight and gratitude, yet with humility, upon his apostolic life, when he exultingly exclaimed, "I have fought the good fight, I have finished my course, I have kept the faith," (2 Timothy 4:7). And if such joy was lawful and proper then, what will be the delight of looking back from heaven upon a life of service upon earth; or retracing all the way in which Divine grace has led, sustained, and sanctified us; of reviewing our temptations, conflicts, and triumphs! And this joy will be in proportion to the cause which produces it.
Another part of our felicity will arise from the approbation of God and Christ. This is evident from his representation of the solemnities of judgment (Matt. 25). How blissful to see HIM smile upon us! T hear HIM say, "You have done it unto me. Well done, my good and faithful servant. Well done. I saw every action of piety, every struggle with temptation, every tear of penitence, every gift of property, every expression of sympathy with a suffering brother, every labor, and every sacrifice. I know your works, and now I reward them by this public testimony." How rich a reward! And of course it must be in proportion to the conduct which will secure it.
Another source of our celestial bliss will be the proofs and the fruits of our usefulness in the cause of God, and of immortal souls. The misery of the wicked in hell will arise, in no small degree, from seeing around them, in that world of despair, those whom they had led there by their evil principles, active effort, and seductive example. By a similar law, the felicity of the saints in heaven will receive everlasting accessions from hearing the songs, and witnessing the raptures of those whom they were the honored instruments in saving from death and conducting to glory. What must be the heaven of such men as Whitefield and Wesley, and of other less distinguished servants of Christ, in beholding before the throne so many whom it was their unutterable privilege to lead there!
Do not all these considerations, then, sustain the fact that there are different degrees of glory in heaven? Can we conceive of heaven without it? Does it not prove itself to every man's judgment?
I come now to answer the OBJECTIONS which some who have not well considered the subject sometimes bring against it.
Is it not opposed to the parable of the laborers hired to go into the vineyard, all of whom received the same wages, whether hired at the third or the eleventh hour? (Matt. 20). I answer, this parable had nothing to do with the subject; its design being, not to represent the distribution of rewards and punishments in a future state - but the calling of the Gentiles to become fellow-heirs with the Jews, in the same church state and gospel privileges.
Does it not set aside salvation by grace, and justification by faith without works? Certainly not. The matter may be stated thus. Nothing performed by a creature, however pure, can merit eternal life. God may freely lay Himself under an obligation to reward the obedience of a holy creature with everlasting life, and His so doing may be fit and worthy of Him. Man having sinned, the promised good is forfeited, and death becomes the only reward of which he is worthy. God, having designs of mercy, sent forth His Son to obey and suffer in their place, resolving to bestow eternal life on all who believe in Him, as the reward of His undertaking. God not only accepts of all who believe in His Son for His sake - but their services also. There can be no rewardable action done by us at all, until we have believed in Christ, and are justified without works; and even then the different degrees of reward that follow, are all granted for the sake of Christ. It is not the result of any worthiness in us - but of Christ's merits. It is therefore a reward wholly of grace, and not of debt, from first to last.
If there are different degrees of glory, will not this be a source of envy and jealousy? It would, if we carried our present imperfections to heaven; but in a world of perfect love to God and perfect love to our fellows, these passions cannot exist. Heaven will be so full of love, as to leave no room for anything else to live there.
If all are perfect, it may be said, how can there be different degrees? All are perfect according to their capacity - but all have not the same capacity. The apostle compares the Christian life to a race, 1 Cor. 9:24; Gal. 5:7; Phil. 3:14-16; 2 Tim. 4:7; Heb. 12:1, that I think it may be almost called a scriptural description of the present subject.
And I wish to impress very deeply upon your minds, that this will not only be the result of gracious and equitable appointment - but that it is the tendency of superior piety itself, to prepare us for such distinctions. I believe there is a far more close and intimate connection between a state of grace and a state of glory, than many imagine. We all need a fitness for, as well as title to, heaven -and although everyone is fit who is truly regenerated, and no others - yet the more we are sanctified, the more we are fit for some of the higher services in our Father's house; where, as well as in the church on earth, there will be use and employment for vessels of gold, as well as of silver. There are many professors whose attainments in piety are so slender; whose graces are so languid; whose religion is blended with so much worldly-mindedness; who are at so little pains to grow in grace, that if they are true Christians at heart, and should gain admissions to glory - they seem to be qualified for only some low place in the kingdom of heaven.
~John Angell James~
(continued with # 3)
Different Degrees of Glory # 1
Different Degrees of Glory # 1
My dear friends, I now propose to discuss the question of different degrees of glory. The FELICITY OF HEAVEN, set forth in general terms, will consist of the absence of all evil, both natural and moral, such as sin, and all its bitter fruits - death, disease, labor, care, sorrow and pain; and the presence of all good suited to man as a rational, moral, social, and immortal creature, such as the perfect holiness of his nature, the presence of God in Christ, the society and converse of blessed spirits, and that service and honor which God may appoint to the holy inhabitants of the place. A question arises, Will these inhabitants be equal in all respects in honor and felicity? I do not think so.
All real Christians will be in heaven, and posses in substance its chief felicity - as well they who are converted on a death-bed; as they who yield themselves to God in their youth; as well as the believer who lives and dies in unmolested ease, as the martyr - all will be equal as to their deliverance from every kind of evil; all will be with Christ, see God face to face, and be perfectly happy - but still there will be circumstances connected with their heavenly state, that will raise some higher in the scale of splendor and blessedness than others.
While, therefore, there will be many things in which the felicity of the redeemed will be COMMON - it will be common in its object, the blessed God and the adorable Redeemer; in its subject, all the powers of the glorified body and soul; in its duration, which will be eternal; in its security, since all will be sustained by the Divine faithfulness; and in the full satisfaction of soul, which each, according to its capacity, will possess.
Yet there will be some peculiarities and DISTINCTIONS attaching to the more eminent servants of God. We may not be, and indeed are not, able to say with precision and in all things, in what these peculiarities consist - but we know that they will exist. We can conceive of a larger capacity for happiness in some than in others, just as there is a greater capacity for enjoyment in a man than in a child, or in one man than in another; yet all will be perfectly happy, according to their powers of receptivity. Vessels may be of various measures, yet all full. Heaven may consist of a graduated scale of rank, station, and service; yes, doubtless will; and one glorified spirit may be fitted for a higher post, a more important service, than another. Hence we can conceive, how perfection in all, can accord with variety, and even different degrees.
I will now consider the principle on which this difference will proceed, and by which it will be regulated. It will not be a capricious arrangement, a mere arbitrary appointment - nothing that God does, either in nature, providence, or grace, is of this character. Everything He does, He performs according to the counsel of His will; there is a reason for everything, a principle according to which everything is allotting to some a higher degree than others in glory, God proceeds on some principle, and what is it? Not worldly rank; some subjects and paupers will probably be higher in heaven than their monarchs. Not literary or scientific renown; some uneducated rustics may be elevated above scholars and philosophers. Not even success in converting souls to God, if it be unattended with a proportionate degree of pure motive and consistent piety; some obscure but eminently holy ministers, will have a brighter crown, than others whose popularity God may in a way of sovereignty employ for extensive usefulness.
Character, conduct, motives - as known to the omniscient God, will be the rule. We cannot find a better, a more intelligible representation of the subject, than the one usually employed, "Degrees of glory in heaven, will be proportioned to degrees of grace on earth."
We now see an obvious difference among God's people. There are some who are called in the morning of their existence, and who spend a long life in the service of God - while others called by grace at the last hour of life. There are some whose circumstances of ease and comfort call for little sacrifice or self-denial - while others follow Christ to beatings, imprisonment, and death. There are some who though really regenerated, make little progress in sanctification, and evince so many imperfections, and so much worldly-mindedness, as to render their profession doubtful and suspicious - while others, who have overcome the world by faith in the most conspicuous manner, and by their eminently holy and consistent conduct, bring much glory to God. There are some who are grudging, indolent, or money-loving - while others are liberal, self-denying, and laborious. Now I contend that according to these differences on earth - there will be corresponding differences in heaven.
The PROOF of differing degrees of glory, will be found in the following arguments.
1. It is set forth in the following scriptures. Even the Old Testament asserts the fact. "Those who are wise shall shine as the brightness of the skies, and those who turn many to righteousness as the stars forever and ever," (Dan. 12:3). Our Lord, in His sermon on the Mount, encourages His persecuted followers to endure, by this consideration, "Great is your reward in heaven," (Matt. 5:12). See also Matt. 10:41-42). "He who receives a prophet in the name of a prophet, shall receive a prophet's reward; and he who receives a righteous man in the name of a righteous man, shall receive a righteous man's reward. And whoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall never lose his reward." In speaking of the righteous at the last day, the apostle says, as "one star differs from another star in glory, so also is the resurrection of the dead," (1 Cor. 15:41).
To the same effect, are all those passages which speak of the rewards of the final judgment, when "every man shall receive the things done in the body, according to that he has done, whether it be good or bad," (2 Cor. 5:10; Rev. 22 :12). How decisive is the language of the apostle, (Gal. 6:7-9), "Be not deceived; God is not mocked - for whatever a man sows, that also shall be reap. For he who sows to his flesh shall of the flesh reap corruption; but he who sows to the Spirit, shall of the Spirit reap life everlasting. And let us not be weary in well doing; for in due season we shall reap, if we faint not." "This I say, He which sows sparingly shall reap also sparingly; and he which sows bountifully shall reap also bountifully," (2 Cor. 9:6). How clear and how impressively are such statements, that our life is a seed-time for eternity; that all our conduct is the seed sown, and that the harvest will be according to the seed we sow - in kind, quality, and quantity.
~John Angel James~
(continued with # 2)
My dear friends, I now propose to discuss the question of different degrees of glory. The FELICITY OF HEAVEN, set forth in general terms, will consist of the absence of all evil, both natural and moral, such as sin, and all its bitter fruits - death, disease, labor, care, sorrow and pain; and the presence of all good suited to man as a rational, moral, social, and immortal creature, such as the perfect holiness of his nature, the presence of God in Christ, the society and converse of blessed spirits, and that service and honor which God may appoint to the holy inhabitants of the place. A question arises, Will these inhabitants be equal in all respects in honor and felicity? I do not think so.
All real Christians will be in heaven, and posses in substance its chief felicity - as well they who are converted on a death-bed; as they who yield themselves to God in their youth; as well as the believer who lives and dies in unmolested ease, as the martyr - all will be equal as to their deliverance from every kind of evil; all will be with Christ, see God face to face, and be perfectly happy - but still there will be circumstances connected with their heavenly state, that will raise some higher in the scale of splendor and blessedness than others.
While, therefore, there will be many things in which the felicity of the redeemed will be COMMON - it will be common in its object, the blessed God and the adorable Redeemer; in its subject, all the powers of the glorified body and soul; in its duration, which will be eternal; in its security, since all will be sustained by the Divine faithfulness; and in the full satisfaction of soul, which each, according to its capacity, will possess.
Yet there will be some peculiarities and DISTINCTIONS attaching to the more eminent servants of God. We may not be, and indeed are not, able to say with precision and in all things, in what these peculiarities consist - but we know that they will exist. We can conceive of a larger capacity for happiness in some than in others, just as there is a greater capacity for enjoyment in a man than in a child, or in one man than in another; yet all will be perfectly happy, according to their powers of receptivity. Vessels may be of various measures, yet all full. Heaven may consist of a graduated scale of rank, station, and service; yes, doubtless will; and one glorified spirit may be fitted for a higher post, a more important service, than another. Hence we can conceive, how perfection in all, can accord with variety, and even different degrees.
I will now consider the principle on which this difference will proceed, and by which it will be regulated. It will not be a capricious arrangement, a mere arbitrary appointment - nothing that God does, either in nature, providence, or grace, is of this character. Everything He does, He performs according to the counsel of His will; there is a reason for everything, a principle according to which everything is allotting to some a higher degree than others in glory, God proceeds on some principle, and what is it? Not worldly rank; some subjects and paupers will probably be higher in heaven than their monarchs. Not literary or scientific renown; some uneducated rustics may be elevated above scholars and philosophers. Not even success in converting souls to God, if it be unattended with a proportionate degree of pure motive and consistent piety; some obscure but eminently holy ministers, will have a brighter crown, than others whose popularity God may in a way of sovereignty employ for extensive usefulness.
Character, conduct, motives - as known to the omniscient God, will be the rule. We cannot find a better, a more intelligible representation of the subject, than the one usually employed, "Degrees of glory in heaven, will be proportioned to degrees of grace on earth."
We now see an obvious difference among God's people. There are some who are called in the morning of their existence, and who spend a long life in the service of God - while others called by grace at the last hour of life. There are some whose circumstances of ease and comfort call for little sacrifice or self-denial - while others follow Christ to beatings, imprisonment, and death. There are some who though really regenerated, make little progress in sanctification, and evince so many imperfections, and so much worldly-mindedness, as to render their profession doubtful and suspicious - while others, who have overcome the world by faith in the most conspicuous manner, and by their eminently holy and consistent conduct, bring much glory to God. There are some who are grudging, indolent, or money-loving - while others are liberal, self-denying, and laborious. Now I contend that according to these differences on earth - there will be corresponding differences in heaven.
The PROOF of differing degrees of glory, will be found in the following arguments.
1. It is set forth in the following scriptures. Even the Old Testament asserts the fact. "Those who are wise shall shine as the brightness of the skies, and those who turn many to righteousness as the stars forever and ever," (Dan. 12:3). Our Lord, in His sermon on the Mount, encourages His persecuted followers to endure, by this consideration, "Great is your reward in heaven," (Matt. 5:12). See also Matt. 10:41-42). "He who receives a prophet in the name of a prophet, shall receive a prophet's reward; and he who receives a righteous man in the name of a righteous man, shall receive a righteous man's reward. And whoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall never lose his reward." In speaking of the righteous at the last day, the apostle says, as "one star differs from another star in glory, so also is the resurrection of the dead," (1 Cor. 15:41).
To the same effect, are all those passages which speak of the rewards of the final judgment, when "every man shall receive the things done in the body, according to that he has done, whether it be good or bad," (2 Cor. 5:10; Rev. 22 :12). How decisive is the language of the apostle, (Gal. 6:7-9), "Be not deceived; God is not mocked - for whatever a man sows, that also shall be reap. For he who sows to his flesh shall of the flesh reap corruption; but he who sows to the Spirit, shall of the Spirit reap life everlasting. And let us not be weary in well doing; for in due season we shall reap, if we faint not." "This I say, He which sows sparingly shall reap also sparingly; and he which sows bountifully shall reap also bountifully," (2 Cor. 9:6). How clear and how impressively are such statements, that our life is a seed-time for eternity; that all our conduct is the seed sown, and that the harvest will be according to the seed we sow - in kind, quality, and quantity.
~John Angel James~
(continued with # 2)
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