Justification # 2
2. Let me show you, in the next place, the FOUNTAIN from which true peace is drawn. That fountain is justification.
The peace of the true Christian is not a vague, dreamy feeling, without reason and without foundation. He can show cause for it. He builds upon solid ground. He has peace with God, because he is justified. Without justification it is impossible to have real peace with God. Conscience forbids it. Sin is a mountain between a man and God, and must be taken away. The sense of guilt lies heavy on the heart, and must be removed. Unpardoned sin will murder peace. The true Christian knows all this well. His peace arises from a consciousness of his sins being forgiven, and his guilt being put away. His house is not built on sandy ground. His well is not a broken cistern, which can hold no water. He has peace with God, because he is justified.
He is justified, and his sins are forgiven. However many, and however great, they are cleansed away, pardoned, and wiped out. They are blotted out of the book of God's remembrance. They are sunk into the depths of the sea. They are cast behind God's back. They are searched for and not found. They are remembered no more. Though they may have been like scarlet, they are become white as snow; though they may have been red like crimson, they are as wool. And so he has peace.
He is justified and counted righteous in God's sight. The Father sees no spot in him, and reckons him innocent. He is clothed in a robe of perfect righteousness, and may sit down by the side of a holy God without feeling ashamed. The holy law of God, which touches the thoughts and intents of men's hearts, cannot condemn him. The devil, "the accuser of the brethren," can lay nothing to his charge, to prevent his full acquittal. And so he has peace.
Is he not naturally a poor, weak, erring, defective sinner? He is! None knows that better than he does himself. But notwithstanding this, he is reckoned complete, perfect, and faultless before God, for he is justified!
Is he not naturally a debtor? He is! None feels that more deeply than he does himself. He owes ten thousand talents, and has nothing of his own to pay. But his debts are all paid, settled, and crossed out forever, for he is justified!
is he not naturally liable to the curse of a broken law? He is! None would confess that more readily than he would himself. But the demands of the law have been fully satisfied - the claims of justice have been met to the last tittle, and he is justified!
Does he not naturally deserve punishment? He does! None would acknowledge that more fully than he would himself. But the punishment has been borne. The wrath of God against sin has been made manifest. Yet he has escaped, and is justified!
Does anyone who is reading this paper know anything of all this? Are you justified? Do you feel as if you were pardoned, forgiven, and accepted before God? Can you draw near to Him with boldness, and say, "You are my Father and my Friend, and I am Your reconciled child"? Oh, believe me, you will never taste true peace until you are justified!
Where are your sins? Are they removed and taken away from off your soul? Have they been reckoned for, and accounted for, in God's presence? Oh, be very sure these questions are of the most solemn importance! A peace of conscience not built on justification, is a perilous dream. From such a false peace the Lord deliver you!
Settle it in your mind that there can be no peace with God, unless we feel that we are justified. We must know what has become of our sins. We must have a reasonable hope that they are forgiven, and put away. We must have the witness of our conscience that we are reckoned not guilty before God. Without this it is vain to talk of peace with God. We have nothing but the deception and imitation of it. "There is no peace, says my God, to the wicked" (Isa. 57:21).
Did you ever hear the sound of the trumpets which are blown before the judges, as they come into a city to open the Courts? Did you ever reflect how different are the feelings which these trumpets awaken in the minds of different people? The innocent man, who has no cause to be tried, hears them unmoved. They proclaim no terrors to him. He listens and looks on quietly, and is not afraid. But often there is some poor wretch, waiting his trial in a silent cell, to whom those trumpets are a knell of despair. They warn him that the day of trial is at hand. Yet a little time and he will stand at the bar of justice, and hear witness after witness telling the story of his misdeeds. Yet a little time, and all will be over -the trial, the verdict, and the sentence - and there will remain nothing for him but punishment and disgrace. No wonder the prisoner's heart beats quickly, when he hears that trumpet's sound!
There is a day fast coming when all who are not justified shall despair in like manner. The voice of the archangel and the trumpet of God shall scatter to the winds the false peace which now buoys up many a soul. The day of judgment shall convince thousands of self-willed people too late, that it needs something more than a few beautiful ideas about "God's love and mercy," to reconcile a man to his Maker, and to deliver his guilty soul from the bottomless pit. No hope shall stand in that solemn day but the hope of the justified man. No peace shall prove solid, substantial, and unbroken - but the peace which is built on justification.
Is this peace your own? Rest not, rest not, if you love life, until you know and feel that you are a justified man. Think not that this is a mere matter of names and words. Flatter not yourself with the idea that justification is an "abstruse and difficult subject," and that you may go to heaven will enough without knowing anything about it. Make up you mind to the great truth that there can be no heaven without peace with God - and no peace with God without justification. And then give your soul no rest until you area justified person.
~J. C. Ryle~
(continued with # 3)
Saturday, July 14, 2018
Saturday, July 7, 2018
Justification # 1
Justification # 1
"Being justified by faith, we have peace with God through our Lord Jesus Christ" (Romans 5:1).
There is a word in the text which heads this page which ought to be very precious in the eyes of Englishmen. The word is "peace".
Even in "merry England" we have known something of the horrors of war in the last thirty years. The Crimean war, the Indian mutiny, the Chinese, Abyssinian, and Ashantee wars have left deep marks on the history of our country.
We have tasted some of the tremendous evils which war, however just and necessary, brings in its train. Battle and disease have done their deadly work among our gallant soldiers and sailors. Gentle and simple blood has been shed like water in far distant lands. Many of the best and bravest of our countrymen are lying cold in untimely graves. Hearts in England have been broken by sudden, stunning, crushing bereavements. Mourning has been put on in many a palace, and many a cottage. The light of hundreds of happy firesides has been quenched. Alas, we have learned by bitter experience, what a blessed thing is peace!
I desire, however, to call the attention of all who read this paper to the best of all peace - even peace with God. I would gladly speak to you of a peace which this world can neither give nor take away - a peace which depends on no earthly governments, and needs no carnal weapons, either to win it or preserve it - a peace which is freely offered by the King of kings, and is within the reach of all who are willing to receive it.
There is such a thing as "peace with God." It may be felt and known. My heart's desire and prayer is that you may be able to say with the Apostle Paul, "Being justified by faith, I have peace with God through our Lord Jesus Christ" (Romans 5:1).
There are four things which I propose to bring before you, in order to throw light on the whole subject.
1. Let me show you the chief privilege of a true Christian, "he has peace with God."
2. Let me show you the fountain from which that privilege flows, "he is justified."
3. Let me show you the rock from which that fountain springs, "Jesus Christ."
4. Let me show you the hand by which the privilege is made our own, "faith."
Upon each of these four points I have something to say. may the Holy Spirit make the whole subject peace giving to some souls!
First of all, let me show the chief privilege of a true Christian - he has peace with God.
When the apostle Paul wrote his epistle to the Romans, he used five words which the wisest of the heathen could never have used. Socrates, and Plato, and Aristotle, and Cicero, and Seneca were wise people. On many subjects they saw more clearly than most people in the present day. They were people of mighty minds, and of a vast range of intellect. But not one of them could have said as the apostle did, "I have peace with God."
When Paul used these words, he spoke not for himself only - but for all true Christians. Some of them no doubt have a greater sense of this privilege than others. All of them find an evil principle within, warring against their spiritual welfare day by day. All of them find their adversary, the devil, waging an endless battle with their souls. All of them find that they must endure the enmity of the world. But all, notwithstanding, to a greater or less extent, "have peace with God."
This peace with God is a calm, intelligent sense of friendship with the Lord of heaven and earth. He who has it, feels as if there was no barrier and separation between himself and his holy Maker. He can think of himself as under the eye of an all-seeking Being, and yet, not feel afraid. He can believe that this all-seeing Being beholds him, and yet is not displeased.
Such a man can see death waiting for him, and yet not be greatly moved. He can go down into the cold river - close his eyes on all he has on earth - launch forth into a world unknown, and yet feel peace.
Such a man can look forward to the resurrection and the judgment, and yet not be greatly moved. He can see with his mind's eye the great white throne - the assembled world - the open books - the listening angels - the Judge Himself - and yet feel peace.
Such a man can think of eternity, and yet not be greatly moved. He can imagine a never-ending existence in the presence of God and of the Lamb, a perpetual communion - and yet feel peace.
I know of no happiness compared to that which this peace affords. A calm sea after a storm, a blue sky after a black thunder cloud - health after sickness - light after darkness - rest after toll - all, all are beautiful and pleasant things. But none, none of them all can give more than a feeble idea of the comfort which those enjoy who have been brought into the state of peace with God. It is "a peace which passes all understanding" (Phil. 4:7).
It is the lack of this very peace which makes many in the world unhappy. Thousands have everything that is thought able to give pleasure, and yet are never satisfied. Their hearts are always aching. There is a constant sense of emptiness within. And what is the secret of all this? They have no peace with God.
It is the desire of this very peace which makes many a heathen do much in his idolatrous religion. Hundreds of them have been seen to mortify their bodies, and vex their own flesh in the serve of some wretched image which their own hands had made. And why? Because they hungered after peace with God.
It is the possession of this very peace on which the value of a man's religion depends. Without it there may be everything to please the eye, and gratify the ear - forms, ceremonies, services, and sacraments - and yet no good done to the soul. The grand question that should try all is the state of a man's conscience. Is it at peace? Has he peace with God?
This is the very peace about which I address every reader of these pages this day. Have you got it? Do you feel it? Is it your own?
If you have it, you are truly rich. You have that which will endure forever. You have treasure which you will not lose when you die and leave the world. You will carry it with you beyond the grave. You will have it and enjoy it to all eternity. Silver and gold you may have none. The praise of man you may never enjoy. But you have that which is far better than either, if you have the peace of God.
If you don't have this peace with God, you are truly poor. You have nothing which will last - nothing which will wear - nothing which you can carry with you when your turn comes to die. Naked you came into this world, and naked in every sense you will go forth. Your body may be carried to the grave with pomp and ceremony. A solemn service may be read over your coffin. A marble monument may be put up in your honor. But after all it will be but a pauper's funeral, if you die without peace with God.
~J. C. Ryle~
(continued with # 2)
"Being justified by faith, we have peace with God through our Lord Jesus Christ" (Romans 5:1).
There is a word in the text which heads this page which ought to be very precious in the eyes of Englishmen. The word is "peace".
Even in "merry England" we have known something of the horrors of war in the last thirty years. The Crimean war, the Indian mutiny, the Chinese, Abyssinian, and Ashantee wars have left deep marks on the history of our country.
We have tasted some of the tremendous evils which war, however just and necessary, brings in its train. Battle and disease have done their deadly work among our gallant soldiers and sailors. Gentle and simple blood has been shed like water in far distant lands. Many of the best and bravest of our countrymen are lying cold in untimely graves. Hearts in England have been broken by sudden, stunning, crushing bereavements. Mourning has been put on in many a palace, and many a cottage. The light of hundreds of happy firesides has been quenched. Alas, we have learned by bitter experience, what a blessed thing is peace!
I desire, however, to call the attention of all who read this paper to the best of all peace - even peace with God. I would gladly speak to you of a peace which this world can neither give nor take away - a peace which depends on no earthly governments, and needs no carnal weapons, either to win it or preserve it - a peace which is freely offered by the King of kings, and is within the reach of all who are willing to receive it.
There is such a thing as "peace with God." It may be felt and known. My heart's desire and prayer is that you may be able to say with the Apostle Paul, "Being justified by faith, I have peace with God through our Lord Jesus Christ" (Romans 5:1).
There are four things which I propose to bring before you, in order to throw light on the whole subject.
1. Let me show you the chief privilege of a true Christian, "he has peace with God."
2. Let me show you the fountain from which that privilege flows, "he is justified."
3. Let me show you the rock from which that fountain springs, "Jesus Christ."
4. Let me show you the hand by which the privilege is made our own, "faith."
Upon each of these four points I have something to say. may the Holy Spirit make the whole subject peace giving to some souls!
First of all, let me show the chief privilege of a true Christian - he has peace with God.
When the apostle Paul wrote his epistle to the Romans, he used five words which the wisest of the heathen could never have used. Socrates, and Plato, and Aristotle, and Cicero, and Seneca were wise people. On many subjects they saw more clearly than most people in the present day. They were people of mighty minds, and of a vast range of intellect. But not one of them could have said as the apostle did, "I have peace with God."
When Paul used these words, he spoke not for himself only - but for all true Christians. Some of them no doubt have a greater sense of this privilege than others. All of them find an evil principle within, warring against their spiritual welfare day by day. All of them find their adversary, the devil, waging an endless battle with their souls. All of them find that they must endure the enmity of the world. But all, notwithstanding, to a greater or less extent, "have peace with God."
This peace with God is a calm, intelligent sense of friendship with the Lord of heaven and earth. He who has it, feels as if there was no barrier and separation between himself and his holy Maker. He can think of himself as under the eye of an all-seeking Being, and yet, not feel afraid. He can believe that this all-seeing Being beholds him, and yet is not displeased.
Such a man can see death waiting for him, and yet not be greatly moved. He can go down into the cold river - close his eyes on all he has on earth - launch forth into a world unknown, and yet feel peace.
Such a man can look forward to the resurrection and the judgment, and yet not be greatly moved. He can see with his mind's eye the great white throne - the assembled world - the open books - the listening angels - the Judge Himself - and yet feel peace.
Such a man can think of eternity, and yet not be greatly moved. He can imagine a never-ending existence in the presence of God and of the Lamb, a perpetual communion - and yet feel peace.
I know of no happiness compared to that which this peace affords. A calm sea after a storm, a blue sky after a black thunder cloud - health after sickness - light after darkness - rest after toll - all, all are beautiful and pleasant things. But none, none of them all can give more than a feeble idea of the comfort which those enjoy who have been brought into the state of peace with God. It is "a peace which passes all understanding" (Phil. 4:7).
It is the lack of this very peace which makes many in the world unhappy. Thousands have everything that is thought able to give pleasure, and yet are never satisfied. Their hearts are always aching. There is a constant sense of emptiness within. And what is the secret of all this? They have no peace with God.
It is the desire of this very peace which makes many a heathen do much in his idolatrous religion. Hundreds of them have been seen to mortify their bodies, and vex their own flesh in the serve of some wretched image which their own hands had made. And why? Because they hungered after peace with God.
It is the possession of this very peace on which the value of a man's religion depends. Without it there may be everything to please the eye, and gratify the ear - forms, ceremonies, services, and sacraments - and yet no good done to the soul. The grand question that should try all is the state of a man's conscience. Is it at peace? Has he peace with God?
This is the very peace about which I address every reader of these pages this day. Have you got it? Do you feel it? Is it your own?
If you have it, you are truly rich. You have that which will endure forever. You have treasure which you will not lose when you die and leave the world. You will carry it with you beyond the grave. You will have it and enjoy it to all eternity. Silver and gold you may have none. The praise of man you may never enjoy. But you have that which is far better than either, if you have the peace of God.
If you don't have this peace with God, you are truly poor. You have nothing which will last - nothing which will wear - nothing which you can carry with you when your turn comes to die. Naked you came into this world, and naked in every sense you will go forth. Your body may be carried to the grave with pomp and ceremony. A solemn service may be read over your coffin. A marble monument may be put up in your honor. But after all it will be but a pauper's funeral, if you die without peace with God.
~J. C. Ryle~
(continued with # 2)
satanic Temptations # 3
satanic Temptations # 3
Perhaps all Christians are aware of the reality of such painful imaginings, which are indeed like fiery darts shot into the mind, by some cruel hand; and on account of which they go sorrowing, as if they were the evidences of a wicked and unrenewed heart. Let them not, however, on this ground doubt their conversion, or conclude unfavorably against themselves. We are not criminal for those evil thoughts which come into the mind - but only for those which we keep and encourage there! If we invite them, do anything that leads to them, or welcome and entertain them, there is in this case an act of the will in reference to them, and they enter into the matter of our accountability. But thoughts which come unbidden and unwelcome, the presence of which occasions alarm and distress - like a thief, the discovery of a serpent, or a fire in the house - and which like these are expelled or extinguished in all haste, may be matter of condemnation with Him who "knows our frame, and remembers we are but dust."
I question, however, if, in this expression, the apostle does allude to these furious suggestions exclusively, and am of opinion, that he intends the whole range of satanic temptations.
I now go on to point out in what manner we are to carry on our conflict with satan. And here I would remark that we are not to call in the aid of our imagination, and attempt in any way to embody before it any personification of the evil one; so neither are we to think of any direct and immediate personal conflict with satan himself, as if we could come to engage in battle with him, and to resist him in any other way, than by opposing all our own evil thoughts, feelings, and propensities. People of an enthusiastic and visionary turn of mind, have gone so far from sobriety of judgment, as to imagine that in their spiritual conflicts, they have been in such immediate, conscious struggles with the temper, as almost to persuade themselves they have seen him. But this is only the effect of a heated, and misguided imagination. We can in no other way oppose satan, than by opposing our own evil inclinations, or the enticements of people and things around us - for there is no other way in which he attacks us; or in which we can be sensible of his attacks. We can in no manner distinguish his influence from the workings of our own corruptions,so as to be able to say for sure - what is definitely the workings of satan, and what is definitely the operation of our own corruption. We know nothing of his approach - but in some movement of our mind or heart against the will of God; and it is by resisting that movement that we are to resist the devil.
The means of opposition are clearly pointed out in the Scripture. "Whom resist steadfast in the faith," says one apostle, "above," or over "all, taking the shield of faith," says another, "whereby you shall be able to quench all the fiery darts of the wicked." As one great part of our Christian conflict is with him, so the principal means by which he is to be resisted is FAITH. The figure employed by the apostle in comparing faith to a shield is a very beautiful and instructive one; and his direction to put it on over all the other parts of the armor is equally striking. The shield was useful in covering every part of the body - if the foe aimed his arrow at the head, the warrior could raise the shield to protect this important part; if he aimed at the heart, the defence could be in an instant lowered to cover this also. And thus whether satan aims to tempt our mind with plausible error, or our hearts by seductive sins, faith is equally useful.
By faith, we realize the existence and presence of God, as the spectator and helper of our souls in the conflict, warning us by His holiness and justice against compliance with temptations, and encouraging us by His grace and truth to resist them. Faith helps us to realize a present God, as well as a present devil; compels us to say, "How shall I do this great wickedness, and sin against God?" and assists us to "endure as seeing Him who is invisible."
By faith, we repair to the Cross, and bring to our aid all the power and might of the great atonement that was there made for sin. The Cross of the Saviour is the shelter and defense, to which the poor tempted soul betakes herself when severely beset by the great adversary. There we see the evil of sin, in opposition to all the disguised lies with which the enemy endeavors to deceive and entrap us. There we see how God is engaged to our side by the great sacrifice of His Son, and are encouraged to expect His gracious support. There we see how completely we are rescued from the power of satan, and are no longer his captives. There we learn that we are bought with a price and belong to Christ, and are bound to obey Him as our faithful Lord, and to give up all the unfruitful works of darkness. There we see the power of the Spirit provided for us, to assist us in all our spiritual conflicts. There it is, that the believer, in holy indignation, and in magnanimous defiance, exclaims, "Get behind me, satan; every drop of my Saviour's blood proclaims my blessed freedom from your dominion, and my obligations to serve the Lord. I am more than a conqueror through Him Who has loved me."
By faith, we partake of the fruit and effect of Christ's victory over satan. He gained a twofold conquest, one personal, in the wilderness to which He was led up by the Spirit to stand the shock, and where He was victorious, by Himself - but not only for Himself. It was as our Redeemer He endured that conflict, that He might, as it were, beat the enemy first, and lead us to battle with a conquered and humbled foe; thus extending to us the fruit of His victory, as well as teaching us how to gain one for ourselves. Christ's second victory was upon Calvary, when, upon His Cross, "he spoiled principalities and powers, making a show of them openly, triumphing over them in it," (Col. 2:15). It was then "he bruised the serpent's head," and "through death destroyed him who had the power of death, that is, the devil," (Hebrews 2:14). Then He broke the power, and destroyed the dominion of satan. satan may now molest us - but cannot at will destroy us. It is a vanquished foe we fight with. Faith in this blessed truth gives courage, confidence, and spirit to the believer in resisting the wicked one.
~John Angell James~
(continued with # 4)
Perhaps all Christians are aware of the reality of such painful imaginings, which are indeed like fiery darts shot into the mind, by some cruel hand; and on account of which they go sorrowing, as if they were the evidences of a wicked and unrenewed heart. Let them not, however, on this ground doubt their conversion, or conclude unfavorably against themselves. We are not criminal for those evil thoughts which come into the mind - but only for those which we keep and encourage there! If we invite them, do anything that leads to them, or welcome and entertain them, there is in this case an act of the will in reference to them, and they enter into the matter of our accountability. But thoughts which come unbidden and unwelcome, the presence of which occasions alarm and distress - like a thief, the discovery of a serpent, or a fire in the house - and which like these are expelled or extinguished in all haste, may be matter of condemnation with Him who "knows our frame, and remembers we are but dust."
I question, however, if, in this expression, the apostle does allude to these furious suggestions exclusively, and am of opinion, that he intends the whole range of satanic temptations.
I now go on to point out in what manner we are to carry on our conflict with satan. And here I would remark that we are not to call in the aid of our imagination, and attempt in any way to embody before it any personification of the evil one; so neither are we to think of any direct and immediate personal conflict with satan himself, as if we could come to engage in battle with him, and to resist him in any other way, than by opposing all our own evil thoughts, feelings, and propensities. People of an enthusiastic and visionary turn of mind, have gone so far from sobriety of judgment, as to imagine that in their spiritual conflicts, they have been in such immediate, conscious struggles with the temper, as almost to persuade themselves they have seen him. But this is only the effect of a heated, and misguided imagination. We can in no other way oppose satan, than by opposing our own evil inclinations, or the enticements of people and things around us - for there is no other way in which he attacks us; or in which we can be sensible of his attacks. We can in no manner distinguish his influence from the workings of our own corruptions,so as to be able to say for sure - what is definitely the workings of satan, and what is definitely the operation of our own corruption. We know nothing of his approach - but in some movement of our mind or heart against the will of God; and it is by resisting that movement that we are to resist the devil.
The means of opposition are clearly pointed out in the Scripture. "Whom resist steadfast in the faith," says one apostle, "above," or over "all, taking the shield of faith," says another, "whereby you shall be able to quench all the fiery darts of the wicked." As one great part of our Christian conflict is with him, so the principal means by which he is to be resisted is FAITH. The figure employed by the apostle in comparing faith to a shield is a very beautiful and instructive one; and his direction to put it on over all the other parts of the armor is equally striking. The shield was useful in covering every part of the body - if the foe aimed his arrow at the head, the warrior could raise the shield to protect this important part; if he aimed at the heart, the defence could be in an instant lowered to cover this also. And thus whether satan aims to tempt our mind with plausible error, or our hearts by seductive sins, faith is equally useful.
By faith, we realize the existence and presence of God, as the spectator and helper of our souls in the conflict, warning us by His holiness and justice against compliance with temptations, and encouraging us by His grace and truth to resist them. Faith helps us to realize a present God, as well as a present devil; compels us to say, "How shall I do this great wickedness, and sin against God?" and assists us to "endure as seeing Him who is invisible."
By faith, we repair to the Cross, and bring to our aid all the power and might of the great atonement that was there made for sin. The Cross of the Saviour is the shelter and defense, to which the poor tempted soul betakes herself when severely beset by the great adversary. There we see the evil of sin, in opposition to all the disguised lies with which the enemy endeavors to deceive and entrap us. There we see how God is engaged to our side by the great sacrifice of His Son, and are encouraged to expect His gracious support. There we see how completely we are rescued from the power of satan, and are no longer his captives. There we learn that we are bought with a price and belong to Christ, and are bound to obey Him as our faithful Lord, and to give up all the unfruitful works of darkness. There we see the power of the Spirit provided for us, to assist us in all our spiritual conflicts. There it is, that the believer, in holy indignation, and in magnanimous defiance, exclaims, "Get behind me, satan; every drop of my Saviour's blood proclaims my blessed freedom from your dominion, and my obligations to serve the Lord. I am more than a conqueror through Him Who has loved me."
By faith, we partake of the fruit and effect of Christ's victory over satan. He gained a twofold conquest, one personal, in the wilderness to which He was led up by the Spirit to stand the shock, and where He was victorious, by Himself - but not only for Himself. It was as our Redeemer He endured that conflict, that He might, as it were, beat the enemy first, and lead us to battle with a conquered and humbled foe; thus extending to us the fruit of His victory, as well as teaching us how to gain one for ourselves. Christ's second victory was upon Calvary, when, upon His Cross, "he spoiled principalities and powers, making a show of them openly, triumphing over them in it," (Col. 2:15). It was then "he bruised the serpent's head," and "through death destroyed him who had the power of death, that is, the devil," (Hebrews 2:14). Then He broke the power, and destroyed the dominion of satan. satan may now molest us - but cannot at will destroy us. It is a vanquished foe we fight with. Faith in this blessed truth gives courage, confidence, and spirit to the believer in resisting the wicked one.
~John Angell James~
(continued with # 4)
Evidences and Results of Sanctified Afflictions # 3
Evidences and Results of Sanctified Afflictions # 3
2. When one of the first businesses that are attended to after the return of prosperity, is to put in execution the vows that were made, the plans laid, and the purposes formed, in trial; when defects in duty are immediately attended to; when sinful practices are discontinued; when discovered corruptions are mortified; and when languishing graces are revived - then good is certainly gained by suffering!
It is indeed a blessed sight, and a proof of growth in grace, when the soul, liberated from the prison of its distress, goes straightway and most diligently - to the work of increased sanctification. Perhaps few professors are ever greatly afflicted, without some purposes of amendment being formed, as well as convictions of the need of it being felt. How many of them forget their views, abandon the plans of their improvement, and become as lukewarm, worldly, and as careless as ever - when the Lord is pleased to terminate their severe affliction. Some few, however, there are of the mind of David, who said, "I will go into your house with burnt offerings, I will pay you my vows, which my lips have uttered when I was in trouble," (Psalm 66:13, 14). There is a proper custom prevailing in all sections of the Christian church, of publicly acknowledging in the house of God any special mercy received at his hand. It is to be feared that, with many, this is nothing more than mere form; and that by others, who are really sincere, and even ardent at the time, it is regarded, or at any rate acted upon, as if it were a kind of clearance of all other obligations to increased holiness imposed upon us, even by our own declarations and promises in the hour of affliction. If, however, this religious observance is faithfully employed, as a means to fasten upon the heart and conscience the obligations of the season of sickness, and to summon the soul to the business of renewed devotedness to God - it may be truly concluded that the affliction has done its own proper work.
3. When besetting sins are mortified by trial, it is a good sign - and it is a sign frequently exhibited in God's afflicted people. Almost all of us have 'favorite pet sins' - which there is not ordinarily that concern and labor for putting them away, which there should be. They are indulged, instead of being resisted. Thus they gain strength by such indulgence, and most sadly disfigure our character and disturb our spiritual peace!
Prosperity, like sunshine upon weeds, often causes them to grow rapidly! And then God in great faithfulness, love and mercy sends adversity, like frost, to kill them. Upon a bed of sickness, and in other severe trials - they are often remembered, understood, and seen in all their sinfulness. They are then lamented, confessed, and mortified.
Nothing can be a darker sign than for a professor's conscience to be so dull and drowsy during a time of trial, as to leave him unadmonished respecting these predominant sins. It has been sometimes a blessed fruit of tribulation, that these predominant sins have been weakened, if not eradicated. It is worth any amount of suffering to secure this result. Happy the Christian who comes out of the furnace, with his dross removed by the fire! No matter what he has lost - he has gained freedom from these inward enemies of his peace and purity.
4. Increasing deadness to the world, and growing spirituality of mind, are sure results of sanctified affliction. The love of the world is the great snare of the church in every age of time, but especially in the present unmolested circumstances of the Christian profession. Worldly-mindedness is now the prevailing sin of Christians! We see them on all hands too eager to make themselves happy on earth, and seeking their enjoyments, if not in the sinful amusements of the world, yet in its innocent and home-bred comforts. They look not at unseen and eternal things, but at seen and temporal things. Theirs is too much a life of 'sense', refined it is true from its gross sinfulness, but still a life of sense, rather than a life of faith. Hence there is 'a needs be for manifold trials," if not to separate them and keep them separate from specific and gross sins - yet to lift up their affections to things above, and to lead them to seek their happiness from faith, hope, and love; from God, the fountain of life; from Christ, the Redeemer of their souls; and from heaven, the object of their expectations.
When the world has been crucified to us, and we have been crucified to the world; when we have been taught its vanity and emptiness as a satisfying portion for the soul; when we have lost much of our anxiety to obtain its possessions, and of our dread of losing them; when we have been taken off from the folly of hewing out broken cisterns that can hold no water, and led more to the fountain of living waters; when we have lost our dependence on our comforts and possessions for happiness, and feel and rejoice in a glorious independence upon 'created good' for bliss; when there is really and truly a conscious elevation of soul towards God and things divine - there, there is the evidence that we are improved by our trials.
5. In some people we discover a striking and beautiful mellowness of character, as the result of God's chastening hand. The roughness, harshness, arrogance and haughtiness of their conduct, which once rendered them annoying and offensive, are scraped off - and a sweet gentleness, humility, meekness, and softness of manner, and a tenderness of spirit have come in their place. There is now a gentleness in their speech, a mildness in their look, and a kindness and cautiousness in their manner - which tell us how the haughty spirit has been broken, and the proud loftiness of their mind has been brought down. An unusual loveliness has been spread over their character, a holy amiableness has been infused into their temper, and a stubborn self-will has yielded to a kind consideration of the wishes and feelings of others, which convince all around them, how much the Spirit of God has done in them, and for them, by the afflictions they have endured; how the plough and the harrow have broken up the hard soil, and pulverized the rough clods of their stubborn nature, and prepared it for the growth of the precious seed of the kingdom.
~John Angell James~
(continued with # 4)
2. When one of the first businesses that are attended to after the return of prosperity, is to put in execution the vows that were made, the plans laid, and the purposes formed, in trial; when defects in duty are immediately attended to; when sinful practices are discontinued; when discovered corruptions are mortified; and when languishing graces are revived - then good is certainly gained by suffering!
It is indeed a blessed sight, and a proof of growth in grace, when the soul, liberated from the prison of its distress, goes straightway and most diligently - to the work of increased sanctification. Perhaps few professors are ever greatly afflicted, without some purposes of amendment being formed, as well as convictions of the need of it being felt. How many of them forget their views, abandon the plans of their improvement, and become as lukewarm, worldly, and as careless as ever - when the Lord is pleased to terminate their severe affliction. Some few, however, there are of the mind of David, who said, "I will go into your house with burnt offerings, I will pay you my vows, which my lips have uttered when I was in trouble," (Psalm 66:13, 14). There is a proper custom prevailing in all sections of the Christian church, of publicly acknowledging in the house of God any special mercy received at his hand. It is to be feared that, with many, this is nothing more than mere form; and that by others, who are really sincere, and even ardent at the time, it is regarded, or at any rate acted upon, as if it were a kind of clearance of all other obligations to increased holiness imposed upon us, even by our own declarations and promises in the hour of affliction. If, however, this religious observance is faithfully employed, as a means to fasten upon the heart and conscience the obligations of the season of sickness, and to summon the soul to the business of renewed devotedness to God - it may be truly concluded that the affliction has done its own proper work.
3. When besetting sins are mortified by trial, it is a good sign - and it is a sign frequently exhibited in God's afflicted people. Almost all of us have 'favorite pet sins' - which there is not ordinarily that concern and labor for putting them away, which there should be. They are indulged, instead of being resisted. Thus they gain strength by such indulgence, and most sadly disfigure our character and disturb our spiritual peace!
Prosperity, like sunshine upon weeds, often causes them to grow rapidly! And then God in great faithfulness, love and mercy sends adversity, like frost, to kill them. Upon a bed of sickness, and in other severe trials - they are often remembered, understood, and seen in all their sinfulness. They are then lamented, confessed, and mortified.
Nothing can be a darker sign than for a professor's conscience to be so dull and drowsy during a time of trial, as to leave him unadmonished respecting these predominant sins. It has been sometimes a blessed fruit of tribulation, that these predominant sins have been weakened, if not eradicated. It is worth any amount of suffering to secure this result. Happy the Christian who comes out of the furnace, with his dross removed by the fire! No matter what he has lost - he has gained freedom from these inward enemies of his peace and purity.
4. Increasing deadness to the world, and growing spirituality of mind, are sure results of sanctified affliction. The love of the world is the great snare of the church in every age of time, but especially in the present unmolested circumstances of the Christian profession. Worldly-mindedness is now the prevailing sin of Christians! We see them on all hands too eager to make themselves happy on earth, and seeking their enjoyments, if not in the sinful amusements of the world, yet in its innocent and home-bred comforts. They look not at unseen and eternal things, but at seen and temporal things. Theirs is too much a life of 'sense', refined it is true from its gross sinfulness, but still a life of sense, rather than a life of faith. Hence there is 'a needs be for manifold trials," if not to separate them and keep them separate from specific and gross sins - yet to lift up their affections to things above, and to lead them to seek their happiness from faith, hope, and love; from God, the fountain of life; from Christ, the Redeemer of their souls; and from heaven, the object of their expectations.
When the world has been crucified to us, and we have been crucified to the world; when we have been taught its vanity and emptiness as a satisfying portion for the soul; when we have lost much of our anxiety to obtain its possessions, and of our dread of losing them; when we have been taken off from the folly of hewing out broken cisterns that can hold no water, and led more to the fountain of living waters; when we have lost our dependence on our comforts and possessions for happiness, and feel and rejoice in a glorious independence upon 'created good' for bliss; when there is really and truly a conscious elevation of soul towards God and things divine - there, there is the evidence that we are improved by our trials.
5. In some people we discover a striking and beautiful mellowness of character, as the result of God's chastening hand. The roughness, harshness, arrogance and haughtiness of their conduct, which once rendered them annoying and offensive, are scraped off - and a sweet gentleness, humility, meekness, and softness of manner, and a tenderness of spirit have come in their place. There is now a gentleness in their speech, a mildness in their look, and a kindness and cautiousness in their manner - which tell us how the haughty spirit has been broken, and the proud loftiness of their mind has been brought down. An unusual loveliness has been spread over their character, a holy amiableness has been infused into their temper, and a stubborn self-will has yielded to a kind consideration of the wishes and feelings of others, which convince all around them, how much the Spirit of God has done in them, and for them, by the afflictions they have endured; how the plough and the harrow have broken up the hard soil, and pulverized the rough clods of their stubborn nature, and prepared it for the growth of the precious seed of the kingdom.
~John Angell James~
(continued with # 4)
Saturday, June 30, 2018
Satanic Temptations # 2
Satanic Temptations # 2
How calculated is such language as the following to stir up a deep and watchful solicitude against satan, "Simon, satan has desired to sift you as wheat," (Luke 22:31). "We are not ignorant of satan's devices," (2 Cor. 2:11). "I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. satan is transformed into an angel of light," (2 Cor. 11:, 14). "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walks about, seeking whom he may devour. Whom resist steadfast in the faith," (1 Peter 5:8, 9). What a description! Your adversary; one who for power is a "lion", for cruelty and rage, a "roaring lion," for activity, "walking about," for diligence, "seeking" out his prey; for destruction and consuming purposes, "seeking whom he may devour."
But still more impressive and appalling is the language of Paul, in another place, "Finally, my brethren, be strong in the Lord, and in the power of His might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood - but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Above all taking the shield of faith, with which you shall be able to quench the fiery darts of the wicked one." (Ephes. 6:10 - 12, 16). This gives us a view of the subject of satanic opposition, which is almost dreadful.
You cannot fall to observe that in this passage, as well as in others, the temptations of satan are characterized by peculiar trickery and cunning. The apostle speaks of "wiles," in another place of "devices," and in another of "subtlety." We are led therefore to suppose that he possesses most accurate knowledge of our constitution; situation' besetting sins; weaknesses; occupations; companions; conduct; unwatchfulness - and then adapts most skillfully his temptations to the case, taking advantage of whatever can by possibility give power to his seductions.
It is not, perhaps, presumptuous to inquire, to what kinds of sins his temptations are more usually applied. Probably he has some concern in all solicitations to sin - but especially in those which render our character more like his own; to the vices which he himself is guilty of. To falsehood and error, for instance. He is called "a liar from the beginning, and the father of lies," (John 8:44); a "deceiver," (Rev. 12:9; 13:14); from this he takes his name "devil," or slanderer, and false accuser. It was in the case of a lie that he filled the heart of Ananias. The whole system of error; idolatry, in all its forms; Mohammedanism; infidelity; and heresy in its numerous grades from the highest to the lowest, must be traced up to his subtle allurements.
Pride is especially his sin - hence the direction given by the apostle to Timothy concerning the appointment of elders, "Not a novice, lest being lifted up with pride, he will fall into the condemnation of the devil," that is, the sin for which the devil was condemned.
Ambition, with its attendant, jealousy, cruel as the grave, is his vice and his temptation.
All the irascible passions are especially diabolical sins, envy, malice, wrath, revenge. These form his very character, and to these he is ever exciting the susceptible children of men. Hence the expression of the apostle, "Be angry, and sin not; let not the sun go down upon your wrath. Neither give place to the devil," that is, do not yield yourself up to him, and allow him to gain the ascendancy over you, by indulging in immoderate anger.
Discontent, murmuring, and resistance of God's will, in his dispensations towards us, form a state of mind to which satan is anxious to reduce us; hence the language of the apostle, in his epistle to the Ephesians, "Wherein in time past you walked according to the course of this world, according to the prince of the power of the air, the spirit that works in the children of disobedience." (Eph. 2:2).
There is one passage, already quoted, which deserves special attention, I mean the expression, "Whereby you shall be able to quench the fiery darts of the wicked one." It is supposed the allusion here is to the poisoned arrows which were then, and still are, used among barbaric tribes, the wound of which causes a sense of burning in the flesh; and that the apostle intends by this figure, to describe those horrid suggestions which sometimes arise in the minds of even godly people, and which, as they proceed from no external apparent cause, are to be traced to the malignant operation of our great adversary. Such suggestions certainly do occasionally arise, to the sore distress of the subject of them - strange, unaccountable, horrid thoughts, savoring almost of blasphemy, or at any rate of infidelity and atheism in reference to God and His Word; of gloomy despair and misery as regards our own state; and of mischief and injury towards our fellow-creatures.
~John Angell James~
(continued with # 3)
How calculated is such language as the following to stir up a deep and watchful solicitude against satan, "Simon, satan has desired to sift you as wheat," (Luke 22:31). "We are not ignorant of satan's devices," (2 Cor. 2:11). "I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. satan is transformed into an angel of light," (2 Cor. 11:, 14). "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walks about, seeking whom he may devour. Whom resist steadfast in the faith," (1 Peter 5:8, 9). What a description! Your adversary; one who for power is a "lion", for cruelty and rage, a "roaring lion," for activity, "walking about," for diligence, "seeking" out his prey; for destruction and consuming purposes, "seeking whom he may devour."
But still more impressive and appalling is the language of Paul, in another place, "Finally, my brethren, be strong in the Lord, and in the power of His might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood - but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Above all taking the shield of faith, with which you shall be able to quench the fiery darts of the wicked one." (Ephes. 6:10 - 12, 16). This gives us a view of the subject of satanic opposition, which is almost dreadful.
You cannot fall to observe that in this passage, as well as in others, the temptations of satan are characterized by peculiar trickery and cunning. The apostle speaks of "wiles," in another place of "devices," and in another of "subtlety." We are led therefore to suppose that he possesses most accurate knowledge of our constitution; situation' besetting sins; weaknesses; occupations; companions; conduct; unwatchfulness - and then adapts most skillfully his temptations to the case, taking advantage of whatever can by possibility give power to his seductions.
It is not, perhaps, presumptuous to inquire, to what kinds of sins his temptations are more usually applied. Probably he has some concern in all solicitations to sin - but especially in those which render our character more like his own; to the vices which he himself is guilty of. To falsehood and error, for instance. He is called "a liar from the beginning, and the father of lies," (John 8:44); a "deceiver," (Rev. 12:9; 13:14); from this he takes his name "devil," or slanderer, and false accuser. It was in the case of a lie that he filled the heart of Ananias. The whole system of error; idolatry, in all its forms; Mohammedanism; infidelity; and heresy in its numerous grades from the highest to the lowest, must be traced up to his subtle allurements.
Pride is especially his sin - hence the direction given by the apostle to Timothy concerning the appointment of elders, "Not a novice, lest being lifted up with pride, he will fall into the condemnation of the devil," that is, the sin for which the devil was condemned.
Ambition, with its attendant, jealousy, cruel as the grave, is his vice and his temptation.
All the irascible passions are especially diabolical sins, envy, malice, wrath, revenge. These form his very character, and to these he is ever exciting the susceptible children of men. Hence the expression of the apostle, "Be angry, and sin not; let not the sun go down upon your wrath. Neither give place to the devil," that is, do not yield yourself up to him, and allow him to gain the ascendancy over you, by indulging in immoderate anger.
Discontent, murmuring, and resistance of God's will, in his dispensations towards us, form a state of mind to which satan is anxious to reduce us; hence the language of the apostle, in his epistle to the Ephesians, "Wherein in time past you walked according to the course of this world, according to the prince of the power of the air, the spirit that works in the children of disobedience." (Eph. 2:2).
There is one passage, already quoted, which deserves special attention, I mean the expression, "Whereby you shall be able to quench the fiery darts of the wicked one." It is supposed the allusion here is to the poisoned arrows which were then, and still are, used among barbaric tribes, the wound of which causes a sense of burning in the flesh; and that the apostle intends by this figure, to describe those horrid suggestions which sometimes arise in the minds of even godly people, and which, as they proceed from no external apparent cause, are to be traced to the malignant operation of our great adversary. Such suggestions certainly do occasionally arise, to the sore distress of the subject of them - strange, unaccountable, horrid thoughts, savoring almost of blasphemy, or at any rate of infidelity and atheism in reference to God and His Word; of gloomy despair and misery as regards our own state; and of mischief and injury towards our fellow-creatures.
~John Angell James~
(continued with # 3)
Evidences and Results of Sanctified Affliction # 2
Evidences and Results of Sanctified Affliction # 2
Nor does the Christian's recognition of God stop here, for it goes on to the PRINCIPLE from which the dispensation proceeds. "This, yes, even this is love!" says the believer, whose affliction is sanctified. "Even through the cloud I so clearly perceive the smile, not only of peace, but of affectionate, tender love, on the countenance of that Father who holds the rod - as to be constrained to run into those very arms which chastise me. I resolve all into love. I know that in faithfulness He has afflicted me. Love cannot act unlike itself. I could sooner believer a mother would torment her child, than that God would His."
Notwithstanding these views, still the sufferer has his SINS brought to remembrance. "I have endured my punishment; I will no longer act wickedly. Teach me what I cannot see; if I have done wrong, I won't do it again." (Job 34:31, 32). This is his language; and in answer to his prayers, God shows him his sins, his defects, his rebellions, his backslidings, and he is deeply abased and humbled before God. Confession, purposes of amendment, plans of improvement follow. Oh! it is a blessed sign of good, when the sufferer is taken up with a sense of SIN; when not only the past life is reviewed with a more searching scrutiny, and a more rigid exaction, so that sins passed over on former occasions come out more distinctly and impressively to view - but when the chambers of imagery in the heart are laid open, and the soul grows in accurate and humbling acquaintance with itself. All this is quite compatible with our recognition of God's love. Yes, the more we are assured of God's love - the more clearly do we see our sins.
Connected with all this, and in some measure implied in it, is deep SUBMISSION to the will of God. A quiet bowing down, and lying still at the feet of God; a giving up of ourselves to His disposal, willing that He should determine for us; a patient endurance of lengthened visitation; a grateful recollection of what still remains, controlling a mournful calculation of what is lost; a quiet consciousness that God has exacted of us less than our iniquities deserve - in short, such a disposition under the rod, as seems to say, "Anything from your hand; anything with your smile; anything but your frown."
A readiness to dwell upon our mercies, especially our spiritual blessings - is a fine evidence of a holy state of mind. It is delightful to hear the sorrowful believer talking of his mercies, and thus setting one thing over against another.
Such is the proof of a sanctified affliction, which is furnished by the conduct of the sufferer while his trouble lasts. If, on the contrary, the mind is wholly absorbed with a sense of sorrow; thinking only how it may be removed, and caring nothing about improvement; if there is no remembrance of SIN, no desire after holiness; if God, as the source and sender of the affliction, is forgotten, and the mind dwells exclusively with peevishness and reproachfulness on second causes; if there is, though not words of complaint, murmuring, and rebellion, and thought and feelings that imply something like a sense of unmerited hardship in the painful visitation - there can, in such a case, be no benefit derived from the affliction. It is merely the bitterness of the medicine without its beneficial effect - the pain of the chastisement, without the compensatory result in the improvement of the conduct.
II. I now go on to set before you those proofs of a sanctified affliction which are furnished by the conduct, AFTER the trial is removed.
1. If, when the hand of God is withdrawn, and prosperity again returns, the views, feelings, and purposes remain which the soul entertained in the season of darkness; if, for instance, there is the same solicitude for spiritual improvement, and, even amidst the glow of health, the tranquility and repose of altered circumstances, and the freedom from apprehension for the future; if there is a still prayerful and anxious desire not to lose the benefit of trouble, but to be made more holy and heavenly - there is every reason to believe that the visitation of God has left a blessing behind. The passing away of severe trial leaves the soul so buoyant and joyous, so prepared for the feelings of earthly delight, and possessed of such a capacity for the most vivid enjoyment, that if amidst such circumstances, thee is a sobriety of mind, a seriousness of spirit, a solemnity of manner, a prayerful concern after increased spirituality - there is a sanctified affliction! Yes, when such devout aspirations after conformity to God's will and image survive the night of sorrow, and still live, and grow, and thrive, under the sunshine of prosperity - the beneficent end of the chastisement has been indeed accomplished!
~John Angell James~
(continued with # 3)
Nor does the Christian's recognition of God stop here, for it goes on to the PRINCIPLE from which the dispensation proceeds. "This, yes, even this is love!" says the believer, whose affliction is sanctified. "Even through the cloud I so clearly perceive the smile, not only of peace, but of affectionate, tender love, on the countenance of that Father who holds the rod - as to be constrained to run into those very arms which chastise me. I resolve all into love. I know that in faithfulness He has afflicted me. Love cannot act unlike itself. I could sooner believer a mother would torment her child, than that God would His."
Notwithstanding these views, still the sufferer has his SINS brought to remembrance. "I have endured my punishment; I will no longer act wickedly. Teach me what I cannot see; if I have done wrong, I won't do it again." (Job 34:31, 32). This is his language; and in answer to his prayers, God shows him his sins, his defects, his rebellions, his backslidings, and he is deeply abased and humbled before God. Confession, purposes of amendment, plans of improvement follow. Oh! it is a blessed sign of good, when the sufferer is taken up with a sense of SIN; when not only the past life is reviewed with a more searching scrutiny, and a more rigid exaction, so that sins passed over on former occasions come out more distinctly and impressively to view - but when the chambers of imagery in the heart are laid open, and the soul grows in accurate and humbling acquaintance with itself. All this is quite compatible with our recognition of God's love. Yes, the more we are assured of God's love - the more clearly do we see our sins.
Connected with all this, and in some measure implied in it, is deep SUBMISSION to the will of God. A quiet bowing down, and lying still at the feet of God; a giving up of ourselves to His disposal, willing that He should determine for us; a patient endurance of lengthened visitation; a grateful recollection of what still remains, controlling a mournful calculation of what is lost; a quiet consciousness that God has exacted of us less than our iniquities deserve - in short, such a disposition under the rod, as seems to say, "Anything from your hand; anything with your smile; anything but your frown."
A readiness to dwell upon our mercies, especially our spiritual blessings - is a fine evidence of a holy state of mind. It is delightful to hear the sorrowful believer talking of his mercies, and thus setting one thing over against another.
Such is the proof of a sanctified affliction, which is furnished by the conduct of the sufferer while his trouble lasts. If, on the contrary, the mind is wholly absorbed with a sense of sorrow; thinking only how it may be removed, and caring nothing about improvement; if there is no remembrance of SIN, no desire after holiness; if God, as the source and sender of the affliction, is forgotten, and the mind dwells exclusively with peevishness and reproachfulness on second causes; if there is, though not words of complaint, murmuring, and rebellion, and thought and feelings that imply something like a sense of unmerited hardship in the painful visitation - there can, in such a case, be no benefit derived from the affliction. It is merely the bitterness of the medicine without its beneficial effect - the pain of the chastisement, without the compensatory result in the improvement of the conduct.
II. I now go on to set before you those proofs of a sanctified affliction which are furnished by the conduct, AFTER the trial is removed.
1. If, when the hand of God is withdrawn, and prosperity again returns, the views, feelings, and purposes remain which the soul entertained in the season of darkness; if, for instance, there is the same solicitude for spiritual improvement, and, even amidst the glow of health, the tranquility and repose of altered circumstances, and the freedom from apprehension for the future; if there is a still prayerful and anxious desire not to lose the benefit of trouble, but to be made more holy and heavenly - there is every reason to believe that the visitation of God has left a blessing behind. The passing away of severe trial leaves the soul so buoyant and joyous, so prepared for the feelings of earthly delight, and possessed of such a capacity for the most vivid enjoyment, that if amidst such circumstances, thee is a sobriety of mind, a seriousness of spirit, a solemnity of manner, a prayerful concern after increased spirituality - there is a sanctified affliction! Yes, when such devout aspirations after conformity to God's will and image survive the night of sorrow, and still live, and grow, and thrive, under the sunshine of prosperity - the beneficent end of the chastisement has been indeed accomplished!
~John Angell James~
(continued with # 3)
Saturday, June 23, 2018
The Fruits and Effects the Holy Spirit Produces
The Fruits and Effects the Holy Spirit Produces
"When He comes, He will convict the world about sin, righteousness, and judgment" (John 16:8).
Where the Holy Spirit is, there will always be deep conviction of sin - and true repentance for it. It is His special office to convict of sin.
He shows the exceeding holiness of God.
He teaches the exceeding corruption and infirmity of our nature.
He strips us of our blind self-righteousness.
He opens our eyes to our awful guilt, folly and danger.
He fills the heart with sorrow, contrition, and abhorrence for sin - as the abominable thing which God hates.
He who knows nothing of all this, and saunters carelessly through life, thoughtless about sin, and indifferent and unconcerned about his soul - is a dead man before God! He has NOT the Holy Spirit.
The presence of the Holy Spirit in a man's heart can only be known by the fruits and effects He produces. Mysterious and invisible to mortal eye as His operations are - they always lead to certain visible and tangible results.
Just as you know there is life in a tree by its sap, buds, leaves and fruits - just so you may know the Spirit to be in a man's heart by the influence He exercises over his thoughts, affections, opinions, habits, and life. I lay this down broadly and unhesitatingly. I see it clearly marked out in our Lord Jesus Christ's words, "Every tree is known by his own fruit" (Luke 6:44).
~J. C. Ryle~
_____________________________
Have You Received the Holy Spirit?
"Have you received the Holy Spirit?" (Acts 19:2).
What are the evidences of having received the Holy Spirit?
If we have received the Holy Spirit - the Lord Jesus stands high in our estimation - and our views of ourselves are very humbling. And just in proportion to the power and depth of the Spirit's work - will be out conceptions of the glory, grandeur, and excellency of the Saviour; and our discoveries of the depravity, pollution, weakness, and misery of our own hearts.
If, therefore, we have heart affecting views of the glory of Christ and His finished work - and if we lie low in the dust under a sense of our weakness and worthlessness, so that we are brought to depend wholly on Christ, and on Christ alone - we have surely received the Holy Spirit within!
Also, if we have received the Holy Spirit - there is in us a deep-rooted abiding hatred to sin - all sin, especially sin in ourselves. What was once our darling sin, has become the object of our hatred - and against that sin we set a double guard. For nothing do we sigh so often, for nothing do we desire so ardently - as holiness. The Holy Spirit always sets the whole soul against sin - and longing for perfect holiness.
True, our old desires toward sin will sometimes revive - but then we loath ourselves on account of it, mourn over it, and confess it before God. The cry of the soul is, "Holiness, Lord, more holiness! Deep, penetrating, all-pervading holiness!"
Now, if we hate sin everywhere, all sin, and especially the sin that dwells in us; and if we love holiness, admire holiness, pray for holiness, pant for holiness, and strive for holiness - then there is no doubt that we have received the Holy Spirit.
Once more, if we have received the Holy Spirit - then we are ruled by God's Word; we do not follow custom, or allow our desires or prejudices to dictate our course. In all times of difficulty, when in any perplexity, something seems to say within us, "To the law and to the testimony," and to the precepts of the New Testament, we turn.
The Word of Christ is the law of the true believer. Everything short of it, or beyond it, or beside it, or contrary to it - is sin! "Only what Jesus commands, all that Jesus commands, and because Jesus commands," is the language of the soul!
And while we thus make the Word of Jesus our rule - we deny ourselves. We deny our own wills, our own passions, our own desires, our likes and dislikes. We are before Him, as He was before His Father, when He cried out, "Not My will - but may Your will be done." If then, we make the Word of God our guide, and habitually deny ourselves for Christ's sake - we may rest assured that we have received the Holy Spirit.
Reader, "Have you received the Holy Spirit?" Remember, "If anyone does NOT have the Spirit of Christ - he does not belong to Him!" (Romans 8:9).
~James Smith~
"When He comes, He will convict the world about sin, righteousness, and judgment" (John 16:8).
Where the Holy Spirit is, there will always be deep conviction of sin - and true repentance for it. It is His special office to convict of sin.
He shows the exceeding holiness of God.
He teaches the exceeding corruption and infirmity of our nature.
He strips us of our blind self-righteousness.
He opens our eyes to our awful guilt, folly and danger.
He fills the heart with sorrow, contrition, and abhorrence for sin - as the abominable thing which God hates.
He who knows nothing of all this, and saunters carelessly through life, thoughtless about sin, and indifferent and unconcerned about his soul - is a dead man before God! He has NOT the Holy Spirit.
The presence of the Holy Spirit in a man's heart can only be known by the fruits and effects He produces. Mysterious and invisible to mortal eye as His operations are - they always lead to certain visible and tangible results.
Just as you know there is life in a tree by its sap, buds, leaves and fruits - just so you may know the Spirit to be in a man's heart by the influence He exercises over his thoughts, affections, opinions, habits, and life. I lay this down broadly and unhesitatingly. I see it clearly marked out in our Lord Jesus Christ's words, "Every tree is known by his own fruit" (Luke 6:44).
~J. C. Ryle~
_____________________________
Have You Received the Holy Spirit?
"Have you received the Holy Spirit?" (Acts 19:2).
What are the evidences of having received the Holy Spirit?
If we have received the Holy Spirit - the Lord Jesus stands high in our estimation - and our views of ourselves are very humbling. And just in proportion to the power and depth of the Spirit's work - will be out conceptions of the glory, grandeur, and excellency of the Saviour; and our discoveries of the depravity, pollution, weakness, and misery of our own hearts.
If, therefore, we have heart affecting views of the glory of Christ and His finished work - and if we lie low in the dust under a sense of our weakness and worthlessness, so that we are brought to depend wholly on Christ, and on Christ alone - we have surely received the Holy Spirit within!
Also, if we have received the Holy Spirit - there is in us a deep-rooted abiding hatred to sin - all sin, especially sin in ourselves. What was once our darling sin, has become the object of our hatred - and against that sin we set a double guard. For nothing do we sigh so often, for nothing do we desire so ardently - as holiness. The Holy Spirit always sets the whole soul against sin - and longing for perfect holiness.
True, our old desires toward sin will sometimes revive - but then we loath ourselves on account of it, mourn over it, and confess it before God. The cry of the soul is, "Holiness, Lord, more holiness! Deep, penetrating, all-pervading holiness!"
Now, if we hate sin everywhere, all sin, and especially the sin that dwells in us; and if we love holiness, admire holiness, pray for holiness, pant for holiness, and strive for holiness - then there is no doubt that we have received the Holy Spirit.
Once more, if we have received the Holy Spirit - then we are ruled by God's Word; we do not follow custom, or allow our desires or prejudices to dictate our course. In all times of difficulty, when in any perplexity, something seems to say within us, "To the law and to the testimony," and to the precepts of the New Testament, we turn.
The Word of Christ is the law of the true believer. Everything short of it, or beyond it, or beside it, or contrary to it - is sin! "Only what Jesus commands, all that Jesus commands, and because Jesus commands," is the language of the soul!
And while we thus make the Word of Jesus our rule - we deny ourselves. We deny our own wills, our own passions, our own desires, our likes and dislikes. We are before Him, as He was before His Father, when He cried out, "Not My will - but may Your will be done." If then, we make the Word of God our guide, and habitually deny ourselves for Christ's sake - we may rest assured that we have received the Holy Spirit.
Reader, "Have you received the Holy Spirit?" Remember, "If anyone does NOT have the Spirit of Christ - he does not belong to Him!" (Romans 8:9).
~James Smith~
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