These writing's and audios I put up on this page will be as I am led to put them up by A.W. Tozer, Charles Spurgeon, A.B. Simpson, Fenelon, and other spiritual classics that stir our hearts to be Holy Sanctified, to love and good works in Christ; To live a life of self denial, being yielded to the Spirit, Obeying God's Word; A closer abiding LOVE relationship with Abba and to stay the course on the narrow road. I PRAY you take full advantage of what you read and hear to build you up into all things in CHRIST.
(Check back periodically for updates on recent audio's, writings, etc.)
(Check back periodically for updates on recent audio's, writings, etc.)
Linda @->--
Call to Holy Living by Charles Spurgeon
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The Blessedness of Possessing Nothing ~ Taken from the Pursuit of God by A. W. Tozer
kingdom of heaven.--Matt. 5:3
Before the Lord God made man upon the earth He first prepared for him by creating a world of useful and pleasant things for his sustenance and delight. In the Genesis account of the creation these are called simply " things." They were made for man's uses, but they were meant always to be external to the man and subservient to him. In the deep heart of the man was a shrine where none but God was worthy to come. Within him was God; without, a thousand gifts which God had showered upon him. But sin has introduced complications and has made those very gifts of God a potential source of ruin to the soul.
Our woes began when God was forced out of His central shrine and "things" were allowed to enter. Within the human heart "things" have taken over. Men have now by nature no peace within their hearts, for God is crowned there no longer, but there in the moral dusk stubborn and aggressive usurpers fight among themselves for first place on the throne. This is not a mere metaphor, but an accurate analysis of our real spiritual trouble. There is within the human heart a tough fibrous root of fallen life whose nature is to possess, always to possess. It covets "things" with a deep and fierce passion. The pronouns "my" and "mine" look innocent enough in print, but their constant and universal use is significant. They express the real nature of the old Adamic man better than a thousand volumes of theology could do. They are verbal symptoms of our deep disease. The roots of our hearts have grown down into things, and we dare not pull up one rootlet lest we die.
Things have become necessary to us, a development never originally intended. God's gifts now take the place of God, and the whole course of nature is upset by the monstrous substitution. Our Lord referred to this tyranny of things when He said to His disciples, "If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever shall lose his life for my sake shall find it." Breaking this truth into fragments for our better understanding, it would seem that there is within each of us an enemy which we tolerate at our peril. Jesus called it "life" and "self," or as we would say, the self-life. Its chief characteristic is its possessiveness: the words "gain" and "profit" suggest this. To allow this enemy to live is in the end to lose everything. To repudiate it and give up all for Christ's sake is to lose nothing at last, but to preserve everything unto life eternal. And possibly also a hint is given here as to the only effective way to destroy this foe: it is by the Cross. "Let him take up his cross and follow me."
The way to deeper knowledge of God is through the lonely valleys of soul poverty and abnegation of all things. The blessed ones who possess the Kingdom are they who have repudiated every external thing and have rooted from their hearts all sense of possessing. These are the "poor in spirit." They have reached an inward state paralleling the outward circumstances of the common beggar in the streets of Jerusalem; that is what the word "poor" as Christ used it actually means. These blessed poor are no longer slaves to the tyranny of things. They have broken the yoke of the oppressor; and this they have done not by fighting but by surrendering.
Though free from all sense of possessing, they yet possess all things. "Theirs is the kingdom of heaven." Let me exhort you to take this seriously. It is not to be understood as mere Bible teaching to be stored away in the mind along with an inert mass of other doctrines. It is a marker on the road to greener pastures, a path chiseled against the steep sides of the mount of God. We dare not try to by-pass it if we would follow on in this holy pursuit. We must ascend a step at a time. If we refuse one step we bring our progress to an end. As is frequently true, this New Testament principle of spiritual life finds its best illustration in the Old Testament.
In the story of Abraham and Isaac we have a dramatic picture of the surrendered life as well as an excellent commentary on the first Beatitude. Abraham was old when Isaac was born, old enough indeed to have been his grandfather, and the child became at once the delight and idol of his heart. From that moment when he first stooped to take the tiny form awkwardly in his arms he was an eager love slave of his son. God went out of His way to comment on the strength of this affection. And it is not hard to understand. The baby represented everything sacred to his father's heart: the promises of God, the covenants, the hopes of the years and the long messianic dream.
As he watched him grow from babyhood to young manhood the heart of the old man was knit closer and closer with the life of his son, till at last the relationship bordered upon the perilous. It was then that God stepped in to save both father and son from the consequences of an uncleansed love. "Take now thy son," said God to Abraham, "thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of."
The sacred writer spares us a close-up of the agony that night on the slopes near Beersheba when the aged man had it out with his God, but respectful imagination may view in awe the bent form and convulsive wrestling alone under the stars. Possibly not again until a Greater than Abraham wrestled in the Garden of Gethsemane did such mortal pain visit a human soul. If only the man himself might have been allowed to die. That would have been easier a thousand times, for he was old now, and to die would have been no great ordeal for one who had walked so long with God.
Besides, it would have been a last sweet pleasure to let his dimming vision rest upon the figure of his stalwart son who would live to carry on the Abrahamic line and fulfill in himself the promises of God made long before in Ur of the Chaldees. How should he slay the lad! Even if he could get the consent of his wounded and protesting heart, how could he reconcile the act with the promise, "In Isaac shall thy seed be called"?
This was Abraham's trial by fire, and he did not fail in the crucible. While the stars still shone like sharp white points above the tent where the sleeping Isaac lay, and long before the gray dawn had begun to lighten the east, the old saint had made up his mind. He would offer his son as God had directed him to do, and then trust God to raise him from the dead. This, says the writer to the Hebrews, was the solution his aching heart found sometime in the dark night, and he rose "early in the morning" to carry out the plan.
It is beautiful to see that, while he erred as to God's method, he had correctly sensed the secret of His great heart. And the solution accords well with the New Testament Scripture, "Whosoever will lose for my sake shall find." God let the suffering old man go through with it up to the point where He knew there would be no retreat, and then forbade him to lay a hand upon the boy.
To the wondering patriarch He now says in effect, "It's all right, Abraham. I never intended that you should actually slay the lad. I only wanted to remove him from the temple of your heart that I might reign unchallenged there. I wanted to correct the perversion that existed in your love. Now you may have the boy, sound and well. Take him and go back to your tent.
Now I know that thou fearest God, seeing that thou hast not withheld thy son, thine only son, from me." Then heaven opened and a voice was heard saying to him, "By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice."
The old man of God lifted his head to respond to the Voice, and stood there on the mount strong and pure and grand, a man marked out by the Lord for special treatment, a friend and favorite of the Most High. Now he was a man wholly surrendered, a man utterly obedient, a man who possessed nothing. He had concentrated his all in the person of his dear son, and God had taken it from him. God could have begun out on the margin of Abraham's life and worked inward to the center; He chose rather to cut quickly to the heart and have it over in one sharp act of separation. In dealing thus He practiced an economy of means and time. It hurt cruelly, but it was effective.
I have said that Abraham possessed nothing. Yet was not this poor man rich? Everything he had owned before was his still to enjoy: sheep, camels, herds, and goods of every sort. He had also his wife and his friends, and best of all he had his son Isaac safe by his side. He had everything, but he possessed nothing. There is the spiritual secret. There is the sweet theology of the heart which can be learned only in the school of renunciation.The books on systematic theology overlook this, but the wise will understand.
After that bitter and blessed experience I think the words "my" and "mine" never had again the same meaning for Abraham.The sense of possession which they connote was gone from his heart. Things had been cast out forever. They had now become external to the man. His inner heart was free from them. The world said, "Abraham is rich," but the aged patriarch only smiled. He could not explain it to them, but he knew that he owned nothing, that his real treasures were inward and eternal.
There can be no doubt that this possessive clinging to things is one of the most harmful habits in the life. Because it is so natural it is rarely recognized for the evil that it is; but its outworkings are tragic. We are often hindered from giving up our treasures to the Lord out of fear for their safety; this is especially true when those treasures are loved relatives and friends. But we need have no such fears.
Our Lord came not to destroy but to save. Everything is safe which we commit to Him, and nothing is really safe which is not so committed. Our gifts and talents should also be turned over to Him. They should be recognized for what they are, God's loan to us, and should never be considered in any sense our own. We have no more right to claim credit for special abilities than for blue eyes or strong muscles. "For who maketh thee to differ from another? and what hast thou that thou didst not receive?"The Christian who is alive enough to know himself even slightly will recognize the symptoms of this possession malady, and will grieve to find them in his own heart. If the longing after God is strong enough within him he will want to do something about the matter. Now, what should he do? First of all he should put away all defense and make no attempt to excuse himself either in his own eyes or before the Lord. Whoever defends himself will have himself for his defense, and he will have no other; but let him come defenseless before the Lord and he will have for his defender no less than God Himself.
Let the effective inquiring Christian trample under foot every slippery trick of his deceitful heart and insist upon frank and open relations with the Lord. Then he should remember that this is holy business. No careless or casual dealings will suffice. Let him come to God in full determination to be heard. Let him insist that God accept his all, that He take things out of his heart and Himself reign there in power. It may be he will need to become specific, to name things and people by their names one by one. If he will become drastic enough he can shorten the time of his travail from years to minutes and enter the good land long before his slower brethren who coddle their feelings and insist upon caution in their dealings with God. Let us never forget that such a truth as this cannot be learned by rote as one would learn the facts of physical science. They must be experienced before we can really know them.
We must in our hearts live through Abraham's harsh and bitter experiences if we would know the blessedness which follows them. The ancient curse will not go out painlessly; the tough old miser within us will not lie down and die obedient to our command. He must be torn out of our heart like a plant from the soil; he must be extracted in agony and blood like a tooth from the jaw. He must be expelled from our soul by violence as Christ expelled the money changers from the temple. And we shall need to steel ourselves against his piteous begging, and to recognize it as springing out of self-pity, one of the most reprehensible sins of the human heart. If we would indeed know God in growing intimacy we must go this way of renunciation. And if we are set upon the pursuit of God He will sooner or later bring us to this test.
Abraham's testing was, at the time, not known to him as such, yet if he had taken some course other than the one he did, the whole history of the Old Testament would have been different. God would have found His man, no doubt, but the loss to Abraham would have been tragic beyond the telling. So we will be brought one by one to the testing place, and we may never know when we are there. At that testing place there will be no dozen possible choices for us; just one and an alternative, but our whole future will be conditioned by the choice we make. Father, I want to know Thee, but my coward heart fears to give up its toys.
Abraham's testing was, at the time, not known to him as such, yet if he had taken some course other than the one he did, the whole history of the Old Testament would have been different. God would have found His man, no doubt, but the loss to Abraham would have been tragic beyond the telling. So we will be brought one by one to the testing place, and we may never know when we are there. At that testing place there will be no dozen possible choices for us; just one and an alternative, but our whole future will be conditioned by the choice we make. Father, I want to know Thee, but my coward heart fears to give up its toys.
I cannot part with them without inward bleeding, and I do not try to hide from Thee the terror of the parting. I come trembling, but I do come. Please root from my heart all those things which I have cherished so long and which have become a very part of my living self, so that Thou mayest enter and dwell there without a rival. Then shalt Thou make the place of Thy feet glorious. Then shall my heart have no need of the sun to shine in it, for Thyself wilt be the light of it, and there shall be no night there.
In Jesus' Name, Amen.
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On Knowing God by T Austin-Sparks
"That I may know....." - Phil. 3:10.
"Have I been so long time with you, and dost thou not know Me." - John 14:9; (A.S.V.).
Phil. 1:10; Heb. 8:11; 1 John 2:20, 27.
It is of the greatest importance for the Lord's children to recognize fully that, above all other things, His object is that they should know Him. This is the all-governing end of all His dealings with us. This is the greatest of all our needs.
It is the secret of strength, steadfastness, and service. It determines the measure of our usefulness to Him. It was the one passion of the life of the apostle Paul for himself. It was the cause of his unceasing striving for the saints. It is the heart and pivot of the whole letter to the Hebrews. It was the secret of the life, service, endurance, confidence of the Lord Jesus as Son of Man.
All these facts need looking at more closely. We begin always with the Lord Jesus as God's representative, the Man after His own mind. In His life on earth there was no part or aspect which did not have its strength and ability rooted in, and drawn from, His inward knowledge of His Father, God. We must never forget that His was a life of utter dependence upon God, voluntarily accepted. He attributed everything to the Father: word, wisdom, and works.
The miracles were made just as possible through His apostles as through Himself. This does not put the apostles on the same personal level as Himself. His Deity remains. He is God manifest in the flesh; but He has accepted from the human and manward standpoint the limitations and dependence of man so that God might be God manifested.
There is a subjection here because of which He is able to do nothing of Himself (John 5:19, etc.). The principle of His entire life in every phase and detail was His knowledge of God. He knows the Father in the matter of the words He speaks, the works He does, the men and women with whom He has to do; with regard to the times of speaking, acting, going, staying, surrendering, refusing, silence; with regard to the motives, pretensions, professions, enquiries, suggestions, of men and of Satan.
He knows when He may not, and when He may, give His life. Yes, everything here is governed by that inward knowledge of God. There are numerous evidences in the "Acts" as the practical, and in the Epistles as the doctrinal, revelation of God's mind, that this principle is intended by God to be maintained as the basic law of the life of the Lord's people through this age. This knowledge in the case of the Lord Jesus was the secret of His complete ascendancy and of His absolute authority.
Masters in Israel will seek Him out and the issue which will precipitate their seeking will be that of knowing. "Art thou the teacher of Israel, and understandest not these things?" (John 3:10). Nicodemus has come to One Who knows, and Whose authority is superior to that of the scribes, not merely in
Toward the end of the Gospel of John, which especially brings into view this very matter, "to know" occurs some fifty-five times. Our Lord makes the statement that "this is life eternal, that they should know Thee the only true God, and Him, Whom Thou didst send, even Jesus Christ." (John 17:3). This does not mean merely that eternal life is given on the basis of this knowledge. There can be life with very limited knowledge. But life in fulness is closely related to that knowledge, and the increasing knowledge of Him manifests itself in increasing life. It works both ways; knowledge unto life and life unto knowledge.
Seeing, then, that the Lord Jesus Himself, as Man, represents man according to God, we are well prepared to see that degree but in kind.
He knows when He may not, and when He may, give His life. Yes, everything here is governed by that inward knowledge of God. There are numerous evidences in the "Acts" as the practical, and in the Epistles as the doctrinal, revelation of God's mind, that this principle is intended by God to be maintained as the basic law of the life of the Lord's people through this age. This knowledge in the case of the Lord Jesus was the secret of His complete ascendancy and of His absolute authority.
Masters in Israel will seek Him out and the issue which will precipitate their seeking will be that of knowing. "Art thou the teacher of Israel, and understandest not these things?" (John 3:10). Nicodemus has come to One Who knows, and Whose authority is superior to that of the scribes, not merely in
Toward the end of the Gospel of John, which especially brings into view this very matter, "to know" occurs some fifty-five times. Our Lord makes the statement that "this is life eternal, that they should know Thee the only true God, and Him, Whom Thou didst send, even Jesus Christ." (John 17:3). This does not mean merely that eternal life is given on the basis of this knowledge. There can be life with very limited knowledge. But life in fulness is closely related to that knowledge, and the increasing knowledge of Him manifests itself in increasing life. It works both ways; knowledge unto life and life unto knowledge.
Seeing, then, that the Lord Jesus Himself, as Man, represents man according to God, we are well prepared to see that degree but in kind.
The Dominating Objective Of The Divine Dealings With Us
is that we may know the Lord.
This explains all our experiences, trials, sufferings, perplexities, weakness, predicaments, tight corners, bafflings, pressures. While the refining of spirit, the development of the graces, the removing of the dross, are all purposes of the fires, yet above and through all is the one object - that we may know the Lord. There is only one way of really getting to know the Lord, and that is experimentally.
Our minds are so often occupied with service and work; we think that doing things for the Lord is the chief object of life. We are concerned about our lifework, our ministry. We think of equipment for it in terms of study and knowledge of things. Soul-winning, or teaching believers, or setting people to work, are so much in the foreground. Bible study and knowledge of the Scriptures, with efficiency in the matter of leading in Christian service as the end in view, are matters of pressing importance with all.
All well and good, for these are important matters; but, back of everything the Lord is more concerned about our knowing Him than about anything else.
It is very possible to have a wonderful grasp of the Scriptures, a comprehensive and intimate familiarity with doctrine; to stand for cardinal verities of the faith; to be an unceasing worker in Christian service; to have a great devotion to the salvation of men, and yet, alas, to have a very inadequate and limited personal knowledge of God within.
So often the Lord has to take away our work that we may discover Him. The ultimate value of everything is not the information which we give, not the soundness of our doctrine, not the amount of work that we do, not the measure of truth that we possess, but just the fact that we know the Lord in a deep and mighty way.
This is the one thing that will remain when all else passes. It is this that will make for the permanence of our ministry after we are gone. While we may help others in many ways and by many means so far as their earthly life is concerned, our real service to them is based upon our knowledge of the Lord.
This is the one thing that will remain when all else passes. It is this that will make for the permanence of our ministry after we are gone. While we may help others in many ways and by many means so far as their earthly life is concerned, our real service to them is based upon our knowledge of the Lord.
The greatest of the problems of the Christian life is
The Problem Of Guidance.
How much has been said and written upon this subject! The last word for so many is, "Pray about it, commit it to God, do the thing that seems right, and trust God to see that it turns out all right." This to us seems weak and inadequate. We make no claim to ability to lay down the comprehensive and conclusive basis of guidance, but we are strongly of the conviction that it is one thing to get direction for the events, incidents, and contingencies of life, and quite another thing to have an abiding, personal, inward knowledge of the Lord.
It is one thing to call upon a friend in emergency or at special times for advice as to a course to be taken; it is another thing to live with that friend so that there is derived a sense of his mind in general that will govern in particular matters. We want instructions and commands, the Lord wants us to have a 'mind.' "Have this mind in you," "We have the mind of Christ." Christ has a consciousness, and by the Holy Spirit He would give and develop in us that consciousness. The inspired statement is that "His anointing teacheth you concerning all things." We are not servants, we are sons. Commands - as such - are for servants, a mind is for sons.
There is an appalling state of things amongst the Lord's people today. So many of them have their life almost entirely in that which is external to themselves - in their counsel and guidance, their sustenance and support, their knowledge, their means of grace. Personal, inward, spiritual intelligence is a very rare thing. No wonder that the enemy has such a successful line in delusions, counterfeits, and false representations. Our greatest safeguard against such will be a deep knowledge of the Lord through discipline.
To know the Lord in a real way means steadfastness when others are being carried away - steadfastness through times of fiery trial. Those who know the Lord do not put forth their own hand and try to bring things about. Such are full of love and patience, and do not lose their poise when everything seems to be going to pieces.
There is an appalling state of things amongst the Lord's people today. So many of them have their life almost entirely in that which is external to themselves - in their counsel and guidance, their sustenance and support, their knowledge, their means of grace. Personal, inward, spiritual intelligence is a very rare thing. No wonder that the enemy has such a successful line in delusions, counterfeits, and false representations. Our greatest safeguard against such will be a deep knowledge of the Lord through discipline.
To know the Lord in a real way means steadfastness when others are being carried away - steadfastness through times of fiery trial. Those who know the Lord do not put forth their own hand and try to bring things about. Such are full of love and patience, and do not lose their poise when everything seems to be going to pieces.
Confidence is an essential and inevitable fruit of this knowledge, and in those who know Him there is a quiet restful strength which speaks of a great depth of life.
To close let me point out that in Christ "are all the treasures of wisdom and knowledge hidden," and the Lord's will for us is to come to an ever-growing realization and personal appreciation of Him in Whom all the fulness dwells. We have only stated facts as to the Lord's will for all His own, and their greatest need.
To close let me point out that in Christ "are all the treasures of wisdom and knowledge hidden," and the Lord's will for us is to come to an ever-growing realization and personal appreciation of Him in Whom all the fulness dwells. We have only stated facts as to the Lord's will for all His own, and their greatest need.
The absence of this real knowledge of the Lord has proved to be the most tragic factor in the Church's history. Every fresh uprising of an abnormal condition has disclosed the appalling weakness amongst Christian people because of this lack. Waves of error; the swing of the pendulum to some fresh popular acceptance; a great war with its horrors and many-sided tests of faith; all these have swept away multitudes and left them in spiritual ruin.
These things are ever near at hand, and we have written this message to urge upon the Lord's people to have very definite dealings with Him that He will take every measure with them that they might know Him.
These things are ever near at hand, and we have written this message to urge upon the Lord's people to have very definite dealings with Him that He will take every measure with them that they might know Him.
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Pressing into the Kingdom by Jonathan Edwards
Matt 11:12
And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
Luke 9:61-62
Still another said, “ I will follow you, Lord; but first let me go back and say goodbye to my family.” Jesus replied, “No one who puts a hand to the plow and looks back is fit for service in the kingdom of God.”
Acts14:21-22
And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.
Matt 7:13-15
Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
The Doctrine that I observe from the words is this, - " It concerns every one that would obtain the kingdom of God, to be pressing into it. " - In discoursing of this subject, I would first show what is that way of seeking salvation that seems to be pointed forth in the expression of pressing into the kingdom of God.
Secondly, Give the reasons why it concerns every one that would obtain the kingdom of God, to seek it in this way.- And then make application.
Secondly, Give the reasons why it concerns every one that would obtain the kingdom of God, to seek it in this way.- And then make application.
He that is pressing into the kingdom of God, commonly finds many things in the way that are against the grain; but he is not stopped by the cross that lies before him, but takes it up, and carries it. Suppose there be something incumbent on him to do, that is cross to his natural temper, and irksome to him on that account; suppose something that he cannot do without suffering in his estate, or that he apprehends will look odd and strange in the eyes of others, and expose him to ridicule and reproach, or any thing that will offend a neighbor, and get his ill-will, or something that will be very cross to his own carnal appetite, he will press through such difficulties.
Everything that is found to be a weight that hinders him in running this race he casts from him, though it be a weight of gold or pearls; yea, if it be a right hand or foot that offends him, he will cut them off, and will not stick at plucking out a right eye with his own hands. These things are insuperable difficulties to those who are not thoroughly engaged in seeking their salvation; they are stumbling-blocks that they never get over. But it is not so with him that presses into the kingdom of God. Those things (before he was thoroughly roused from his security) about which he was wont to have long parleyings and disputings with his own conscience-employing carnal reason to invent arguments and pleas of excuse he now sticks at no longer; He has done with this endless disputing and reasoning, and presses violently through all difficulties.
It is meet that the kingdom of heaven should be thus sought, because of the great excellency of it. We are willing to seek earthly things, of trifling value, with great diligence, and through much difficulty; it therefore certainly becomes us to seek that with great earnestness which is of infinitely greater worth and excellence. And how well may God expect and require it of us, that we should seek it in such a manner, in order to our obtaining it! Such a manner of seeking is needful to prepare persons for the kingdom of God. Such earnestness and thoroughness of endeavors, is the ordinary means that God makes use of to bring persons to an acquaintance with themselves, to a sight of their own hearts, to a sense of their own helplessness, and to a despair in their own strength and righteousness. And such engagedness and constancy in seeking the kingdom of heaven, prepare the soul to receive it the more joyfully and thankfully, and the more highly to prize and value it when obtained. So that it is in mercy to us, as well as for the glory of his own name, that God has appointed such earnest seeking, to be the way in which He will bestow the kingdom of heaven.
Be directed to sacrifice every thing to your soul's eternal interest. Let seeking this be so much your bent, and what you are so resolved in, that you will make every thing give place to it. Let nothing stand before your resolution of seeking the kingdom of God. Whatever it be that you used to look upon as a convenience, or comfort, or ease, or thing desirable on any account, if it stands in the way of this great concern, let it be dismissed without hesitation; and if it be of that nature that it is likely always to be a hindrance, then wholly have done with it, and never entertain any expectation from it anymore. If in time past you have for the sake of worldly gain involved yourself in more care and business than you find to be consistent with your being so thorough in the business of seeking God's Kingdom as you ought to be, then get into some other way, though you suffer in your worldly interest by it. Or if you have heretofore been conversing with company that you have reason to think have been and will be a snare to you, and a hindrance to this great design in any wise, break off from their society. However it may expose you to reproach from your old companions or let what will be the effect of it. Whatever it be that stands in the way of your most advantageously seeking salvation-whether it be some dear sinful pleasure, or strong carnal appetite, or credit and honor, or the good-will of some persons whose friendship you desire, and whose esteem and liking you have highly valued-and though there be danger.
If you do as you ought, that you shall be looked upon by them as odd and ridiculous, and become contemptible in their eyes-or if it be your ease and indolence and aversion to continual labor; or your outward convenience in any respect, whereby you might avoid difficulties of one kind or other-let it all go; offer up all such things together, as it were, in one sacrifice, to the interest of your soul. Let nothing stand in competition with this, but make every thing to fall before it. If the flesh must be crossed, then cross it, spare it not, crucify it, and do not be afraid of being too cruel to it. Galatians 5:24. " They that are Christ's have crucified the flesh, with the affections and lusts. " Have no dependence on any worldly enjoyment whatsoever. Let salvation be the one thing with you. This is what is certainly required of you: and this is what many stick at; this giving up other things for salvation, is a stumbling-block that few get over. While others pressed into the kingdom of God at the preaching of John the Baptist, Herod was pretty much stirred up by his preaching. It is said, he heard him, and observed him, and did many things; but when he came to tell him that he must part with his beloved Herodias, here he was quite stuck; this he never would yield to, Mark 7:18-20.
The rich young man was considerably concerned for salvation; and accordingly was a very strict to the adherence of the law and commandments in many things: but when Christ came to direct him to go and sell all that he had, and give to the poor, and come and follow him, he could not find in his heart to comply with it, but went away sorrowful. He had great possessions, and set his heart much on his estate, and could not bear to part with it. It may be, if Christ had directed him only to give away a considerable part of his estate, he would have done it; yea, perhaps, if He had bid him part with half of it, he would have complied with it: but when He directed him to throw up all, he could not grapple with such a proposal. Herein the straitness of the gate very much consists; and it is on this account that so many seek to enter in, and are not able. There are many that have a great mind to salvation, and spend great part of their time in wishing they had it, but they will not comply with the necessary means.
Be directed to forget the things that are behind: that is, not to keep thinking and making much of what you have done, but let your mind be wholly intent on what you have to do. In some sense you ought to look back; you should look back to your sins. Jeremiah 2:23. " See thy way in the valley, know what thou hast done. " You should look back on the wretchedness of your spiritual performances, and consider how you have fallen short in them; how exceedingly polluted all your duties have been, and how justly God might reject and loathe them, and you for them. But you ought not to spend your time in looking back, as many persons do, thinking how much they have done for their salvation; what great pains they have taken, how that they have done what they can, and do not see how they can do more; how long a time they have been seeking, and how much more they have done than others, and even than such and such who have obtained mercy. They think with themselves how hardly God deals with them, that He does not extend mercy to them, but turns a deaf ear to their cries; and hence discourage themselves, and complain of God.
Do not thus spend your time in looking back on what is past, but look forward, and consider what is before you; consider what it is that you can do, and what it is necessary that you should do, and what God calls you still to do, in order to work out your own salvation. The apostle, in the third chapter to the Philippians, tells us what things he did while a Jew, how much he had to boast of, if any could boast; but he tells us, that he forgot those things, and all other things that were behind, and reached forth towards the things that were before, pressing forwards towards the mark for the prize of the high calling of God in Christ Jesus. Labor to get your heart thoroughly disposed to go on and hold out to the end. Many that seem to be earnest have not a heart thus disposed. It is a common thing for persons to appear greatly affected for a little while; but all is soon past away, and there is no more to be seen of it. Labor therefore to obtain a thorough willingness and preparation of spirit, to continue seeking, in the use of your utmost endeavors, without limitation; and do not think your whole life too long. And in order to do this, be advised to two things,
Remember that if ever God bestows mercy upon you, He will use His Sovereign pleasure about the time when He will bestow it on some in a little time, and on others not till they have sought it long. If other persons are soon enlightened and comforted, while you remain long in darkness, there is no other way but for you to wait. God will act arbitrarily in this matter, and you cannot help it. You must even be content to wait, in a way of laborious and earnest striving, till HIS time comes. If you refuse, you will but undo yourself; and when you shall hereafter find yourself undone, and see that your case is past remedy, how will you condemn yourself for foregoing a great probability of salvation, only because you had not the patience to hold out, and was not willing to be at the trouble of a persevering labor! And what will it avail before God or your own conscience to say, that you could not bear to be obliged to seek salvation so long, when God bestowed it on others that sought it but for a very short time? Though God may have bestowed the testimonies of His favor on others in a few days or hours after they have begun earnestly to seek it, how does that alter the case as to you, if there proves to be a necessity of your laboriously seeking many years before you obtain them? Is salvation less worth taking a great deal of pains for, because, through the Sovereign pleasure of God, others have obtained it with comparatively little pains?
If there are two persons, the one of which has obtained converting grace with comparative ease, and another that has obtained it after continuing for many years in the greatest and most earnest labors after it, how little difference does it make at last, when once salvation is obtained! Put all the labor and pains, the long-continued difficulties and strugglings of the one in the scale against salvation, and how little does it subtract; and put the ease with which the other has obtained in the scale with salvation, and how little does it add? What is either added or subtracted is lighter than vanity, and a thing worthy of no consideration, when compared with that infinite benefit that is obtained. Indeed if you were ten thousand years, and all that time should strive and press forward with as great earnestness as ever a person did for one day, all this would bear no proportion to the importance of the benefit; and it will doubtless appear little to you, when once you come to be in actual possession of eternal glory, and to see what that eternal misery is which you have escaped. You must not think much of your pains, and of the length of time; you must press towards the kingdom of God, and do your utmost, and hold out to the end, and learn to make no account of it when you have done. You must undertake the business of seeking salvation upon these terms, and with no other expectations than this, that if ever God bestows mercy it will be in His own time; and not only so, but also that when you have done all, God will not hold Himself obliged to show you mercy at last.
Endeavor now thoroughly to weigh in your mind the difficulty, and to count the cost of perseverance in seeking salvation. You that are now setting out in this business, (as there are many here who have very lately set about it;-Praised be the name of God that He has stirred you up to it!) be exhorted to attend this direction. Do not undertake in this affair with any other thought but of giving yourself wholly to it for the remaining part of your life, and going through many and great difficulties in it. Take heed that you do not engage secretly upon this condition, that you shall obtain in a little time, promising yourself that it shall be within this present season of the pouring out of God's Spirit, or with any other limitation of time whatsoever. Many, when they begin, (seeming to set out very earnestly,) do not expect that they shall need to seek very long, and so do not prepare themselves for it. And therefore, when they come to find it otherwise, and meet with unexpected difficulty, they are found unguarded, and easily overthrown. But let me advise you all who are now seeking salvation, not to entertain any self-flattering thoughts; but weigh the utmost difficulties of perseverance, and be provided for them, having your mind fixed in it to go through them, let them be what they will. Consider now beforehand, how tedious it would be, with utmost earnestness and labor, to strive after salvation for many years, in the mean time receiving no joyful or comfortable evidence of your having obtained.
Consider what a great temptation to discouragement there probably would be in it; how apt you would be to yield the case; how ready to think that it is in vain for you to seek any longer, and that God never intends to show you mercy, in that He has not yet done it; how apt you would be to think with yourself, " What an uncomfortable life do I live! How much more unpleasantly do I spend my time than others that do not perplex their minds about the things of another world, but are at ease, and take the comfort of their worldly enjoyments! "
Consider what a temptation there would probably be in it, if you saw others brought in that began to seek the kingdom of heaven long after you, rejoicing in a hope and sense of God's favor, after but little pains and a short time of awakening; while you, from day to day, and from year to year, seemed to labor in vain. Prepare for such temptations now. Lay in beforehand for such trials and difficulties, that you may not think any strange thing has happened when they come.
Consider what a temptation there would probably be in it, if you saw others brought in that began to seek the kingdom of heaven long after you, rejoicing in a hope and sense of God's favor, after but little pains and a short time of awakening; while you, from day to day, and from year to year, seemed to labor in vain. Prepare for such temptations now. Lay in beforehand for such trials and difficulties, that you may not think any strange thing has happened when they come.
If you have a sense of your necessity of salvation, and the great worth and value of it, you will be willing to take the surest way to it, or that which has the greatest probability of success; and that certainly is, thoroughly to improve your first convictions. If you so go, it is not likely that you will fail; there is the greatest probability that you will succeed. - What is it not worth to have such an advantage in one's hands for obtaining eternal life? The present season of the pouring out of God's Spirit, is the first that many of you who are now under awakenings have ever seen since you came to years of understanding. On which account it is the greatest opportunity that ever you had, and probably by far the greatest that ever you will have.
There are many here present who wish they had such an opportunity, but they never can obtain it; they cannot buy it for money; but you have it in your possession, and can improve it if you will. But yet, there is on some accounts greater danger that such as are in your circumstances will fail of thoroughly improving their convictions, with respect to stedfastness and perseverance than others.
Those that are young are more unstable than elder persons. They who never had convictions before, have less experience of the difficulty of the work they have engaged in; they are more ready to think that they shall obtain salvation easily and are more easily discouraged by disappointments; and young persons have less reason and consideration to fortify them against temptations to backsliding. You should therefore labor now the more to guard against such temptations. By all means make but one work of seeking salvation! Make thorough work of it the first time! There are vast disadvantages that they bring themselves under, who have several turns of seeking with great intermissions.
By such a course, persons exceedingly wound their own souls, and entangle themselves in many snares. Who are those that commonly meet with so many difficulties, and are so long laboring in darkness and perplexity, but those who have had several turns at seeking salvation; who once have had convictions, and then have quenched them and then have set about the work again, and have yet backslidden again and have gone on after that manner?
There are many here present who wish they had such an opportunity, but they never can obtain it; they cannot buy it for money; but you have it in your possession, and can improve it if you will. But yet, there is on some accounts greater danger that such as are in your circumstances will fail of thoroughly improving their convictions, with respect to stedfastness and perseverance than others.
Those that are young are more unstable than elder persons. They who never had convictions before, have less experience of the difficulty of the work they have engaged in; they are more ready to think that they shall obtain salvation easily and are more easily discouraged by disappointments; and young persons have less reason and consideration to fortify them against temptations to backsliding. You should therefore labor now the more to guard against such temptations. By all means make but one work of seeking salvation! Make thorough work of it the first time! There are vast disadvantages that they bring themselves under, who have several turns of seeking with great intermissions.
By such a course, persons exceedingly wound their own souls, and entangle themselves in many snares. Who are those that commonly meet with so many difficulties, and are so long laboring in darkness and perplexity, but those who have had several turns at seeking salvation; who once have had convictions, and then have quenched them and then have set about the work again, and have yet backslidden again and have gone on after that manner?
The children of Israel would not have been forty years in the wilderness, if they had held their courage, and had gone on as they set out; but they were of an unstable mind, and were for going back again into Egypt.-Otherwise, if they had gone right forward without discouragement, as God would have led them, they would have soon entered and taken possession of Canaan. They had got to the very borders of it when they turned back, but were thirty-eight years after that, before they got through the wilderness. Therefore, as you regard the interest of your soul, do not run yourself into a like difficulty, by unsteadiness, intermission, and backsliding; but press right forward, from henceforth, and make but one work of seeking, converting, and pardoning grace, however great, and difficult, and long a work that may be.
Jonathan Edwards
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A Final Shaking by T Austin-Sparks
Hebrews 12:26-28
26Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.
27And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.
28Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear
("Man has taken Christianity and made it earth bound. God is shaking all that needs shaking to make us heaven bound." "The Kingdom of God is the Sovereign rule of God in our life that CANNOT be shaken." "ALL is Christ, this is the ground on which our security rests." ~ T Austin Sparks)
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The Heart of Prayer by E.M. Bounds
Devotion is the particular frame of mind found in one entirely devoted to God. It is the spirit of reverence, of awe, of godly fear. It is a state of heart which appears before God in prayer and worship. It is foreign to everything like lightness of spirit, and is opposed to levity and noise and bluster. Devotion dwells in the realm of quietness and is still before God. It is serious, thoughtful, meditative. Devotion belongs to the inner life and lives in the closet, but also appears in the public services of the sanctuary. It is a part of the very spirit of true worship and is of the nature of the spirit of prayer.
Devotion belongs to the devout man, whose thoughts and feelings are devoted to God. Such a man has a mind given up wholly to the Christian life and possesses a strong affection for God and an ardent love for his house. Cornelius was "a devout man, one that feared God with all His house, which gave much alms to the people, and prayed always. " " Devout men carried Stephen to his burial. " " One Ananias, a devout man, according to the law, " was sent unto Saul when he was blind, to tell him what the Lord would have him do. God can wonderfully use such men, for devout men are His chosen agents in carrying forward His plans.
Prayer promotes the spirit of devotion, while devotion is favorable to the best praying. Devotion furthers prayer and helps to drive prayer home to the object which it seeks. Prayer thrives in the atmosphere of true devotion. It is easy to pray when in the spirit of devotion. The attitude of mind and the state of heart implied in devotion make prayer effectual in reaching the throne of grace. God dwells where the spirit of devotion resides. All the graces of the Spirit are nourished and grow well in the environment created by devotion. Indeed, these graces grow nowhere else but here. The absence of a devotional spirit means death to the graces born in a renewed heart. True worship finds congeniality in the atmosphere made by a spirit of devotion. While prayer is helpful to devotion, at the same time devotion reacts on prayer, and helps us to pray. Devotion engages the heart in prayer. It is not an easy task for the lips to try to pray while the heart is absent from it. The charge which God at one time made against his ancient Israel was that they honored him with their lips, while their hearts were far from him.
The very essence of prayer is the spirit of devotion.Without devotion prayer is an empty form, a vain round of words. Sad to say, much of this kind of prayer prevails today. This is a busy age, bustling and active, and this bustling spirit has invaded the People of God to hinder much needed time to devote themselves to Abba in deep heartfelt devoted prayer. Their lives work at religion with the order, precision and force of real machinery. But too often it works with the heartlessness of the machine. There is much of the treadmill movement in our ceaseless round and routine of religious doings. We pray without praying. We sing without singing with the Spirit. We have music without the praise of God being in it. We go about our busy daily lives without taking time on our knees with Him.
We read our accustomed chapter in the Bible, and feel quite relieved when the task is done. We say our prayers by rote, as a schoolboy recites his lesson, and are not sorry when the Amen is uttered. Christianity has to do with everything but our hearts. It engages our hands and feet; it takes hold of our voices; it lays its hands on our money; it affects even the postures of our bodies, but it does not take hold of our affections, our desires, our zeal, and make us serious, desperately in earnest, and cause us to be quiet and worshipful in the presence of God.
The spirit of devotion puts God in all things. It puts God not merely in our praying, but in all the concerns of life. " Whether, therefore, ye eat or drink, or whatsoever ye do, do all to the glory of God. " The spirit of devotion makes the common things of earth sacred and the little things great. With this spirit of devotion, we go to business on Monday directed by the very same influence as when we are in the comforts of our home. The spirit of devotion prevents Christianity from being a thin veneer and puts it into the very life and being of our souls. It ceases to be doing a mere work, and becomes a heart, sending its rich blood through every artery and beating with the pulsations of vigorous and radiant life. The ardor of devotion is in prayer. In the fourth chapter of Revelation, verse eight, we read: "And they rest not day nor night, saying, Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come. " The inspiration and center of their rapturous devotion is the holiness of God. That holiness of God claims their attention, inflames their devotion. There is nothing cold, nothing dull, nothing wearisome about them or their heavenly worship. " They rest not day nor night. " What zeal! What unfainting ardor and ceaseless rapture! The ministry of prayer, if it be anything worthy of the name, is a ministry of ardor, a ministry of unwearied and intense longing after God and after HIS holiness.
The spirit of devotion pervades the saints in heaven and characterizes the worship of heaven's angelic intelligences. No devotionless creatures are in that heavenly world. God is there, and His very presence begets the spirit of reverence, of awe, and of real fear. If we would be partakers with them after death, we must first learn the spirit of devotion on earth before we get there. These living creatures, in their restless, tireless attitude after God and their devotion to His holiness, are the perfect symbols and manifestations of true prayer and its ardor. Prayer must be aflame. Its ardor must consume. Prayer without fervor is as a sun without light or heat, or as a flower without beauty or fragrance. A soul devoted to God is a fervent soul, and prayer is the creature of that flame. He only can truly pray who is all aglow for holiness, for God, and for heaven.
Activity is not strength. Work is not zeal. Moving about is not devotion. Activity often is the unrecognized symptom of spiritual weakness. It may be hurtful to piety when made the substitute for real devotion in worship. The colt is much more active than its mother, but she is the wheel-horse of the team, pulling the load without noise or bluster or show. The child is more active than the father, who may be bearing the rule and burdens of an empire on his heart and shoulders. Enthusiasm is more active than faith, though enthusiasm cannot remove mountains nor call into action any of the omnipotent forces which faith can command.Activity is often at the expense of more solid, useful elements, and generally to the total neglect of prayer. To be too busy with God's work to commune with God, to be busy with with going about your daily life without taking time to talk to God about His work, is the highway to backsliding, and many people have walked therein to the hurt of their immortal souls.
E.M. Bounds
IN EVERYTHING BY PRAYER ~ Click Here
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To Live is Christ and to Die is to Gain
"For to me to live is Christ, and to die is gain " Philippians 1:21.
OW OMINOUSLY these words follow each other in the text— " live, " " die. " There is but a comma between them, and surely as it is in the words so is it in reality. How brief the distance between life and death! In fact there is none. Life is but death's vestibule, and our pilgrimage on earth is but a journey to the grave. The pulse that preserves our being beats our death march, and the blood which circulates our life is floating it onward to the deeps of death. To-day we see our friends in health, to-morrow we hear of their decease. We clasped the hand of the strong man but yesterday, and to-day we close his eyes. We rode in the chariot of comfort but an hour ago, and in a few more hours the last black chariot must convey us to the home of all living. Oh, how closely allied is death to life! The lamb teat sporteth in the field must soon feel the knife. The ox that loweth in the pasture is fattening for the slaughter. Trees do but grow that they may be felled. Yea, and greater things than these feel death. Empires rise and flourish, they flourish but to decay, they rise to fall. How often do we take up the volume of history, and read of the rise and fall of empires.We hear of the coronation and the death of kings. Death is the black servant who rides behind the chariot of life. See life! and death is close behind it. Death reacheth far throughout this world, and hath stamped all terrestrial things with the broad arrow of the grave. Stars die mayhap; it is said that conflagrations have been seen far off in the distant ether, and astronomers have marked the funerals of worlds, the decay of those mighty orbs that we had imagined set for ever in sockets of silver to glisten as the lamps of eternity. But blessed be God, there is one place where death is not life's brother, where life reigns alone; " to live, " is not the first syllable which is to be followed by the next, " to die. " There is a land where death knells are never tolled, where winding-sheets are never woven, where graves are never dug. Blest land beyond the skies! To reach it we must die. But if after death we obtain a glorious immortality, our text is indeed true: " To die is gain. "
If you would get a fair estimate of the happiness of any man you must judge him in these two closely connected things, his life and his death. The heathen Solon said, " Call no man happy until he is dead; for you know not what changes may pass upon him in life. " We add to that—Call no man happy until he is dead; because the life that is to come, if that be miserable, shall far outweigh the highest life of happiness that hath been enjoyed on earth. To estimate a man's condition we must take it in all its length. We must not measure that one thread which reacheth from the cradle to the coffin.
We must go further; we must go from the coffin to the resurrection, and from the resurrection on throughout eternity. To know whether acts are profitable, I must not estimate their effects on me for the hour in which I live, but for the eternity in which I am to exist. I must not weigh matters in the scales of time; I must not calculate by the hours, minutes and seconds of the clock, but I must count and value things by the ages of eternity. Come, then, beloved; we have before us the picture of a man, the two sides of whose existence will both of them bear inspection; we have His life, we have His death: we have it said of His life, " to live is Christ, " of His death , " to die is gain; " and if the same shall be said of any of you, oh! ye may rejoice! Ye are amongst that thrice happy number whom the Lord hath loved, and whom He delighteth to honor.
We shall now divide our text very simply into these two points, the good man's life, and the good man's death.
I. As to HIS LIFE, we have that briefly described thus: " For me to live is Christ. " The believer did not always live to Christ. When he was first born into this world he was a slave of sin, and an heir of wrath, even as others. Though he may have afterwards become the greatest of saints, yet until divine grace hath entered his heart, he is " in the gall of bitterness and in the bonds of iniquity. " He only begins to live to Christ when God the Holy Spirit convinceth him of his sin, and of his desperate evil nature, and when by grace he is brought to see the dying Savior making a propitiation for his guilt. From that moment when by faith he sees the slaughtered victim of Calvary, and casts his whole life on Him, to be saved, to be redeemed, to be preserved, and to be blest by the virtue of His atonement and the greatness of His grace, from that moment the man begins to live to Christ.
And now shall we tell you as briefly as we can what living to Christ means.
It means, first, that the life of a Christian derives its parentage from Christ. " For me to live is Christ. " The righteous man has two lives. He has one which he inherited from his parents; he looks back to an ancestral race of which he is the branch, and he traces his life to the parent stock; but he has a second life, a life spiritual, a life which is as much above mere mental life, as mental life is above the life of the animal or the plant; and for the source of this spiritual life he looks not to father or mother, nor to priest nor man, nor to himself, but he looks to Christ. He says, " O Lord Jesus, the everlasting Father, the Prince of peace, thou art my spiritual parent; unless thy Spirit had breathed into my nostrils the breath of a new, holy and spiritual life, I had been to this day " dead in trespasses and sins. " I owe my third principle, my spirit, to the implantation of thy grace.
I had a body and a soul by my parents, I have received the third principle, the spirit from thee, and in thee I live, and move, and have my being. My new, my best, my highest my most heavenly life, is wholly derived from thee. To thee I ascribe it. My life is hid with Christ in God. It is no longer I that live, but Christ that liveth in me. " And so the Christian says , " For me to live is Christ, " because for me to live is to live a life whose parentage is not of human origin, but of divine, even of Christ himself. Again he intended to say, that Christ was the sustenance of his life, the food his newborn spirit fed upon.
The believer hath three parts to be sustained. The body, which must have its proper nutriment; the soul, which must have knowledge and thought to supply it; and the spirit which must feed on Christ. Without bread I become attenuated to a skeleton, and at last I die; without thought my mind becomes dwarfed, and, and dwindles itself until I become the idiot, with a soul that hath just life, but little more. And without Christ my newborn spirit must become a vague shadowy emptiness. It cannot live unless it feeds on that heavenly manna which came down from heaven. Now the Christian can say, " The life that I live is Christ, " because Christ is the food on which he feeds and the sustenance of his new-born Spirit.
The apostle also meant, that the fashion of his life was Christ. I suppose that every man living has a model by which he endeavors to shape his life. When we start in life, we generally select some person, or persons, whose combined virtues shall be to us the mirror of perfection. " Now, says Paul, " if you ask me after what fashion I mold my life, and what is the model by which I would sculpture my being, I tell you, it is Christ!
I have no fashion, no form, no model by which to shape my being, except the Lord Jesus Christ. Now, the true Christian, if he be an upright man, can say the same. Understand, however what I mean by the word " upright. " An upright man means a straight up man—a man that does not cringe and bow, and fawn to other men's feet; a man that does not lean for help on other men, but just stands with his head heavenward, in all the dignity of his independence, leaning nowhere except on the arm of the Omnipotent. Such a man will take Christ alone to be his model and pattern. This is the very age of conventionalities. People dare not now do a thing unless everybody else does the same. You do not often say, " Is a thing right? " The most you say is, " Does so-and-so do it? "
You have some great personage or other in your family connection, who is looked upon as being the very standard of all propriety; and if he do it, then you think you may safely do it. And oh! what an outcry there is against a man who dares to be singular, who just believes that some of your conventionalities are trammels and chains, and kicks them all to pieces and says, " I am free! "
The world is at him in a minute; all the ban-dogs of malice and slander are at him, because he says, " I will not follow your model! I will vindicate the honor of my Master, and not take your great masters to be for ever my pattern. " Oh! I would to God that every statesman, that every minister, that every Christian were free to hold that his only form, and his only fashion for imitation, must be the character of Christ. I would that we could scorn all superstitious attachments to the ancient errors of our ancestors; and whilst some would be for ever looking upon age and upon hoary antiquity with veneration,
I would we had the courage to look upon a thing, not according to its age, but according to its rightness, and so weigh everything, not by its novelty, or by its antiquity, but by its conformity to Christ Jesus and his holy Gospel; rejecting that which is not, though it be hoary with years, and believing that which is, even though it be but the creature of the day, and saying with earnestness, " For me to live is not to imitate this man or the other, but " for me to live is Christ. '"
I think, however, that the very center of Paul's idea would be this: The end of his life is Christ. You think you see Paul land upon the shores of Philippi. There, by the river-side, were ships gathered and many merchant men. There you would see the merchant busy with his ledger, and overlooking his cargo, and he paused and put his hand upon his brow, and said as he griped his money-bag, " For me to live is gold ." And there you see his humbler clerk, employed in some plainer work, toiling for his master, and he, perspiring with work mutters between his teeth, " For me to live is to gain a bare subsistence. " And there stands for a moment to listen to him, one with a studious face and a sallow countenance, and with a roll full of the mysterious characters of wisdom.
" Young man, " he says, " for me to live is learning. " " Aha! aha, " says another, who stands by, clothed in mail, with a helmet on his head, " I scorn your modes of life, for me to live is glory. " But there walks one, a humble tent-maker, called Paul; you see the linaments of the Jew upon his face, and he steps into the middle of them all and says, " For me to live is Christ. "
Oh! how they smile with contempt upon him, and how they scoff at him, for having chosen such an object! For me to live is Christ. And what did he mean! The learned man stopped, and said, Christ! who is He? Is he that foolish, mad fellow, of whom I have heard, who was executed upon Calvary for sedition? " The meek reply is, " It is He who died, Jesus of Nazareth, the King of the Jews . "
" What? " says the Roman soldier, "and do you live for a man who died a slave's death? What glory will you get by fighting his battles? " What profit is there in your preaching, chimes in the trader. Ah! and even the merchant's clerk thought Paul mad; for he said, " How can he feed his family? How will he supply his wants if all he liveth for is to honor Christ? " Ay, but Paul knew what he was at. He was the wiser man of them all. He knew which way was right for heaven, and which would end the best. But, right or wrong, his soul was wholly possessed with the idea— " For me to live is Christ. "
Brethren and sisters, can you say, as professing Christians, that you live up to the idea of the apostle Paul? Can you honestly say that for you to live is Christ? I will tell you my opinion of many of you. You join churches you are highly respectable men; you are accepted among us as true and real Christians; but in all honesty and truth I do not believe that for you to live is Christ.
I see many of you whose whore thoughts are engrossed with the things of earth; the mere getting of money; the amassing of wealth, seems to be your only object. I do not deny that you are liberal, I will not dare to say that you are not generous, and that your cheque-book does not often bear the mark of some subscription for holy purposes, but I dare to say, after all, that you cannot in honesty say that you live wholly for Christ. You know that when you go to your shop or your warehouse, you do not think, in doing business, that you are doing it for Christ; you dare not be such a hypocrite as to say so. You must say that you do it for self-aggrandisement, and for family advantage. " Well! " says one,
" and is that a mean reason? "
By no means; not for you, if you are mean enough to ask that question, but for the Christian it is. He professes to live for Christ; then how IS it he dares to profess to live for his Master, and yet does not do so, but lives for mere worldly gain? Let me speak to many a lady here. You would be shocked if I should deny your Christianity. You move in the highest circles of life, and you would be astonished if I should presume to touch your piety, after your many generous donations to religious objects; but I dare to do so. You—what do you do?
You rise late enough in the day: you have your carriage out, and call to see your friends, or leave your card by way of proxy. You go to a party in the evening; you talk nonsense, and come home and go to bed. And that is your life from the beginning of the year to the end. It is just one regular round. There comes the dinner or the ball, (party) and the conclusion of the day; and then Amen, so be it, for ever.
Now you don't live for Christ. I know whether you go to church regularly, or attend at some dissenting chapel; all well and good. I shall not deny your piety, according to the common usage of the term, but I deny that you have got to anything like the place where Paul stood when he said, " For me to live is Christ. " I, my brethren, know that with much earnest seeking I have failed to realize the fullness of entire devotion to the Lord Jesus. Every minister must sometimes chasten himself and say, "Am I not sometimes a little warped in my utterances? Did I not in some sermon aim to bring out a grand thought instead of stating a home truth? Have I not kept back some warning that I ought to have uttered, because I feared the face of man? " Have we not all good need to chasten ourselves, because we must say that we have not lived for Christ as we should have done? And yet there are, I trust, a noble few, the elite of God's elect, a few chosen men and women on whose heads there is the crown and diadem of dedication, who can truly say, " I have nothing in this world I cannot give to Christ—I have said it, and mean what I have said—
' Take my soul and body's powers,
All I have, and all I am.'
" Take me, Lord, and take me for ever. " These are the men who make our missionaries; these are the women to make our nurses for the sick, these are they that would dare death for Christ; these are they who would give of their substance to His cause; these are they who would spend and be spent, who would bear ignominy, and scorn, and shame if they could but advance their Master's interest. How many of this sort have I here this morning?
Might I not count many of these benches before I could find a score? Many there are who do in a measure carry out this principle; but who among us is there ( I am sure he standeth not here in this pulpit ) that can dare to say he hath lived wholly for Christ, as the apostle did? And yet, till there be more Pauls, and more men dedicated to Christ, we shall never see God's kingdom come, nor shall we hope to see his will done on earth, even as it is in heaven. Now, this is the true life of a Christian, its source, its sustenance, its fashion, and its end, all gathered up in one word, Christ Jesus; and, I must add, its happiness, and its glory, is all in Christ. But I must detain you no longer.
II. I must go to the second point, THE DEATH OF THE CHRISTIAN. Alas, alas, that the good should die; alas, that the righteous should fall! Death, why dost thou not hew the deadly upas? Why dost thou not mow the hemlock? Why dost thou touch the tree beneath whose spreading branches weariness hath rest? Why dost thou touch the flower whose perfume hath made glad the earth? Death, why dost thou snatch away the excellent of the earth, in whom is all our delight?
If thou wouldest use thine axe, use it upon the cumber-grounds, the trees that draw nourishment, but afford no fruit; thou mightest be thanked then. But why wilt thou cut down the cedars, why wilt thou fell the goodly trees of Lebanon? O Death, why dost thou not spare the church? Why must the pulpit be hung in black; why must the missionary station be filled with weeping? Why must the pious family lose its priest, and the house its head? O Death, what art thou at? touch not earth's holy things; thy hands are not fit to pollute the Israel of God. Why dost thou put thine hand upon the hearts of the elect? Oh stay thou, stay thou; spare the righteous, Death, and take the bad! But no, it must not be; death comes and smites the goodliest of us all; the most generous, the most prayerful, the most holy, the most devoted must die.
Weep, weep, weep, O church, for thou hast lost thy martyrs; weep, O church, for thou hast lost thy confessors, thy holy men are fallen. Howl, fir tree, for the cedar hath fallen, the godly fail, and the righteous are cut off. But stay awhile; I hear another voice. Say ye thus unto the daughter of Judah, spare thy weeping. Say ye thus unto the Lord's flock, Cease, cease thy sorrow thy martyrs are dead, but they are glorified; thy ministers are gone, but they have ascended up to thy Father, and to their Father, thy brethren are buried in the grave, but the archangel's trumpet shall awake them, and their spirits are ever now with God.
Hear ye the words of the text, by way of consolation, " To die is gain. " Not such gain as thou wishest for, thou son of the miser, not such gain as thou art hunting for, thou man of covetousness and self-love; a higher and a better gain is that which death brings to a true Christian. My dear friends, when I discoursed upon the former part of the verse, it was all plain. No proof was needed; ye believed it, for you saw it clearly. " To live is Christ, " hath no paradox in it. But " To die is gain, " is one of the Gospel riddles which only the Christian can truly understand. To die is not gain if I look upon the merely visible, to die is loss, it is not gain.
Hath not the dead man lost his wealth? though he had piles of riches, can he take anything with him? Hath it not been said, Naked came I out of my mother's womb, and naked shall I return thither? Dust thou art, and unto dust shalt thou return? And which of all thy goods, canst thou take with thee? The man had a fair estate and a goodly mansion; he hath lost that. He can no more tread those painted halls, nor walk those verdant lawns. He had abundance of fame and honor; he hath lost that, so far as his own sense of it is concerned, though still the harp string trembles at his name. He has lost his wealth, and buried though he may be in a costly tomb, yet is he as poor as the beggar who looked upon him in the street in envy.
That is not gain, it is loss and he hath lost his friends: he hath left behind him a sorrowing wife and children, fatherless, without his guardian care; he hath lost the friend of his bosom, the companion of his youth. Friends are there to weep over him, but they cannot cross the river with him; they drop a few tears into his tomb, but with him they must not and cannot go. And hath he not lost all his learning, though he hath toiled ever so much to fill his brain with knowledge? What is he now above the servile slave, though he hath acquired all knowledge of earthly things? Is it not said,
" Their memory and their love are lost
Surely death is loss. Hath he not lost the songs of the sanctuary and the prayers of the righteous? Hath he not lost the solemn assembly, and the great gathering of the people? No more shall the promise enchant his ear, no more shall the glad tidings of the gospel wake his soul to melody. He sleeps in the dust, the Sabbath-bell tolls not for him, the sacramental emblems are spread upon the table, but not for him. He hath gone to his grave, he knoweth not that which shall be after him. There is neither work nor device in the grave, whither we all are hastening. Surely death is loss.
When I look upon thee, thou clay-cold corpse, and see thee just preparing to be the palace of corruption and the carnival for worms, I cannot think that thou hast gained. When I see that thine eye hath lost light, and thy lip hath lost its speech, and thine ears have lost hearing, and thy feet have lost motion, and thy heart hath lost its joy, and they that look out of the windows are darkened, the grinders have failed, and no sounds of tabret and of harp wake up thy joys, O clay-cold corpse, than hast lost, lost immeasurably. And yet my text tells me it is not so. It says, " To die is gain. " It looks as if it could not be thus, and certainly it is not, so far as I can see.
When I look upon thee, thou clay-cold corpse, and see thee just preparing to be the palace of corruption and the carnival for worms, I cannot think that thou hast gained. When I see that thine eye hath lost light, and thy lip hath lost its speech, and thine ears have lost hearing, and thy feet have lost motion, and thy heart hath lost its joy, and they that look out of the windows are darkened, the grinders have failed, and no sounds of tabret and of harp wake up thy joys, O clay-cold corpse, than hast lost, lost immeasurably. And yet my text tells me it is not so. It says, " To die is gain. " It looks as if it could not be thus, and certainly it is not, so far as I can see.
But put to your eye the telescope of faith, through the veil that parts us from the unseen. Anoint your eyes with eye salve, and make them so bright that they can pierce the ether and see the unknown worlds. Come, bathe yourself in this sea of light, and live in holy revelation and belief, and then look, and oh how changed the scene! Here is the corpse, but there the spirit; here is the clay, but there the soul, here is the carcass, but there the seraph. He is supremely blest; his death is gain.
Come now, what did he lose? I will show that in everything he lost, he gained far more. He lost his friends, did he? His wife, and his children, his brethren in fellowship, are all left to weep his loss. Yes, he lost them, but, my brethren what did he gain? He gained more friends than e'er he lost. He had lost many in his lifetime, but he meets them all again. Parents, brethren and sisters who had died in youth or age, and passed the stream before him, all salute him on the further brink. There the mother meets her infant, there the father meets his children, there the venerable patriarch greets his family to the third and fourth generation, there brother clasps brother to his arms, and husband meets with wife, no more to be married or given in marriage, but to live together, like the angels of God.
Some of us have more friends in heaven than in earth. We have more dear relations in glory, than we have here. It is not so with all of us, but with some it is so; more have crossed the stream than are left behind. But if it be not so, yet what friends we have to meet us there! Oh, I reckon on the day of death if it were for the mere hope of seeing the bright spirits that are now before the throne; to clasp the hand of Abraham, and Isaac, and Jacob, to look into the face of Paul the apostle, and grasp the hand of Peter; to sit in flowery fields with Moses and David, to bask in the sunlight of bliss with John and Magdalene. Oh how blest!
The company of poor imperfect saints on earth is good; but how much better the society of the redeemed. Death is no loss to us by way of friends. We leave a few, a little band below, and say to them, " Fear not little flock, " and we ascend and meet the armies of the living God, the hosts of His redeemed. " To die is gain. " Poor corpse! thou hast lost thy friends on earth; nay, bright spirit, thou hast received a hundred fold in heaven.
What else did we say he lost? We said he lost all his estate, all his substance and his wealth. Ay, but he has gained infinitely more. Though he were rich as Cysus, yet he might well give up his wealth for that which he hath attained. Were his fingers bright with pearls, and hath he lost their brilliancy? The pearly gases of heaven glisten brighter far. Had he gold in his storehouse? Mark ye, the streets of heaven are paved with gold, and he is richer far.
The mansions of the redeemed are far brighter dwelling places than the mansions of the richest here below. But it is not so with many of you. You are not rich, you are poor. What can you lose by death? You are poor here, you shall be rich there. Here you suffer toil, there you shall rest for ever. Here you earn your bread by the sweat of your brow but there, no toil Here wearily you cast yourself upon your bed at the week's end, and sigh for the Sabbath, but there Sabbaths have no end. Here you go to the house of God, but you are distracted with worldly cares and thoughts of suffering; but there, there are no groans to mingle with the songs that warble from immortal tongues, Death will be gain to you in point of riches and substance.
And as for the means of grace which we leave behind, what are they when compared with what we shall have hereafter? Oh, might I die at this hour, I think I would say something like this, "Farewell Sabbaths,—I am going to the eternal Sabbath of the redeemed. Farewell minister; I shall need no candle, neither light of the sun, when the Lord God shall give me light, and be my life for ever and ever. Farewell ye songs and sonnets of the blessed; farewell, I shall not need your melodious burst; I shall hear the eternal and unceasing hallelujahs of the beatified.
Farewell, ye prayers of God's people; my spirit shall hear for ever the intercessions of my Lord, and join with the noble army of martyrs in crying, 'O Lord, how long?' Farewell, O Zion! Farewell, house of my love, home of my life! Farewell, ye temples where God's people sing and pray; farewell, ye tents of Jacob, where they daily burn their offering! " I am going to a better Zion than you, to a brighter Jerusalem, to a temple that hath foundations, whose builder and maker is God! " O my dear friends, in the thought of these things, do we not, some of us, feel as if we could die! "
"E'en now by faith we join our hands
With those that went before,
And greet the blood-besprinkled bands.
Upon the eternal shore. One army of the living God,
At his command we bow,
Part of the host have crossed the flood,
We have not come to the margin yet, but we shall be there soon: we soon expect to die. And again, one more thought. We said that when men died they lost their knowledge, we correct ourselves. Oh, no, when the righteous die they know infinitely more than they could have known on earth.
" There shall I see and hear and know
All I desired or wished below;And every power find sweet employ
In that eternal world of joy. "
" Here we see through a glass darkly, but there face to face. " There, what "eye hath not seen nor ear heard" shall be fully manifest to us. There, riddles shall be unravelled, mysteries made plain, dark texts enlightened, hard providences made to appear wise. The meanest soul in heaven knows more of God than the greatest saint on earth. The greatest saint on earth may have it said of him, "Nevertheless he that is least in the kingdom of heaven is greater than he." Not our mightiest divines understand so much of theology as the lambs of the flock of glory. Not the greatest master-minds of earth understand the millionth part of the mighty meanings which have been discovered by souls emancipated from clay. Yes, brethren, " To die is gain. " Take away, take away that hearse, remove that shroud; come, put white plumes upon the horse's heads and let gilded trappings hang around them. There, take away that fife, that shrill sounding music of the death march. Lend me the trumpet and the drum. O hallelujah, hallelujah, hallelujah; why weep we the saints to heaven; why need we lament? They are not dead, they are gone before. Stop, stop that mourning, refrain thy tears, clap your hands, clap your hands.
" They are supremely blest,
Have done with care and sin and woe;And with their Savior rest. "
What! weep! weep! for heads that are crowned with coronals of heaven? Weep, weep for hands that grasp the harps of gold? What, weep for eyes that see the Redeemer? What, weep for hearts that are washed from sin, and are throbbing with eternal bliss! What, weep for men that are in the Savior's bosom? No, weep for yourselves, that you are here. Weep that the mandate has not come which bids you to die. Weep that you must tarry. But weep not for them. I see them turning back on you with loving wonder, and they exclaim, " Why weepest thou? " What, weep for poverty that it is clothed in riches? What, weep for sickness, that it hath inherited eternal health? What, weep for shame, that it is glorified; and weep for sinful mortality, that it hath become immaculate? Oh, weep not, but rejoice. " If ye knew what it was that I have said unto you, and whither I have gone, ye would rejoice with a joy that no man should take from you. " " To die is gain. " Ah, this makes the Christian long to die—makes him say,
" Oh, that the word were given!
O Lord of Hosts, the wave divide, And land us all in heaven! "
And now, friends, does this belong to you all? Can you claim an interest in it? Are you living to Christ? Does Christ live in you? For if not, your death will not be gain. Are you a believer in the Saviour? Has your heart been renewed, and your conscience washed in the blood of Jesus? If not, my bearer, I weep for thee. I will save my tears for lost friends; there, with this handkerchief I'd staunch mine eyes for ever for my best beloved that shall die, if those tears could save you. O, when you die, what a day! If the world were hung in sackcloth, it could not express the grief that you would feel. You die. O death! O death! how hideous art thou to men that are not in Christ! And yet, my hearer, thou shalt soon die. Save me thy bed of shrieks, thy look of gall, thy words of bitterness! Oh that thou couldst be saved the dread hereafter!
Oh! the wrath to come! the wrath to come! the wrath to come! who is he that can preach of it? Horrors strike the guilty soul! It quivereth upon the verge of death; no, on the verge of hell. It looketh over, clutching hard to life, and it heareth there the sullen groans, the hollow moans, and shrieks of tortured ghosts, which come up from the pit that is bottomless, and it clutcheth firmly to life, clasps the physician, and bids him hold, lest he should fall into the pit that burneth. And the spirit looketh down and seeth all the fiends of everlasting punishments, and back it recoileth. But die it must.
It would barter all it hath to coin an hour; but no, the fiend hath got its grip, and down it must plunge. And who can tell the hideous shriek of a lost soul? It cannot reach heaven; but if it could, it might well be dreamed that it would suspend the melodies of angels, might make even God's redeemed weep, if they could hear the wailings of a damned soul. Ah! you men and women, ye have wept; but if you die unregenerate, there will be no weeping like that, there will be no shriek like that, no wail like that. May God spare us from ever hearing it or uttering it ourselves! Oh, how the grim caverns of Hades startle, and how the darkness of night is frighted, when the wail of a lost soul comes up from the ascending flames, whilst it is descending in the pit . " Turn ye, turn ye; why will ye die, O house of Israel? " Christ is preached to you.
" This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners. " Believe on Him and live, ye guilty, vile, perishing; believe and live. Pick up your cross, deny SELF and follow Him 24/7. This know—if ye reject my message, and despise my Master, in that day when He shall judge the world in righteousness by that man, Jesus Christ, I must be a swift witness against you. I have told you—that your soul's peril reject it. Receive my message, and you are on your way to being saved if you endure with Him till the end; reject it—take the responsibility on your own head. Behold, I am clear of your blood. If ye be damned, it is not for want of warning. Oh God grant, ye may not perish.
To add one more thing, to Live is Christ means we do so AT ANY COST! ~ Click Here
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Afterward ~ Abide with Me
"Afterward." --Hebrews 12:11
How happy are tried Christians, afterwards. No calm more deep than that which succeeds a storm. Who has not rejoiced in clear shinings after rain? Victorious banquets are for well exercised soldiers. After killing the lion we eat the honey; after climbing the Hill Difficulty, we sit down in the arbor to rest; after traversing the Valley of Humiliation, after fighting with Apollyon, the shining one appears, with the healing branch from the tree of life. Our sorrows, like the passing keels of the vessels upon the sea, leave a silver line of holy light behind them "afterwards." It is peace, sweet, deep peace, which follows the horrible turmoil which once reigned in our tormented, guilty souls. See, then, the happy estate of a Christian! He has his best things last, and he therefore in this world receives his worst things first. But even his worst things are "afterward" good things, harsh ploughings yielding joyful harvests. Even now he grows rich by his losses, he rises by his falls, he lives by dying, and becomes full by being emptied; if, then, his grievous afflictions yield him so much peaceable fruit in this life, what shall be the full vintage of joy "afterwards" in heaven? If his dark nights are as bright as the world's days, what shall his days be? If even his starlight is more splendid than the sun, what must his sunlight be? If he can sing in a dungeon, how sweetly will he sing in heaven! If he can praise the Lord in the fires, how will he extol him before the eternal throne! If evil be good to him now, what will the overflowing goodness of God be to him then? Oh, blessed "afterward!" Who would not be a Christian? Who would not bear the present cross for the crown which cometh afterwards? But herein is work for patience, for the rest is not for today, nor the triumph for the present, but "afterward." Wait, O soul, and let patience have her perfect work.
C.H. Spurgeon
Henry Francis Lyte (1793-1847) and his wife Ann were faithful pastors of a little fishing town in Devonshire England, for 23 years. Although Henry's health was compromised, he worked tirelessly ministering to his parish, taking care of his family, and writing poems and hymns.
In 1844, Henry was diagnosed with Tuberculosis. Over the next three years his physical condition deteriorated until finally on September 4, 1847, at the age of 54, he stood in the pulpit for the last time to deliver his farewell message.
That same afternoon, after taking a walk on the beach, Henry retired to his room. He emerged about an hour later with a written copy of Abide With Me. He left soon after for a trip to Italy, to get away from the cold, damp coastal weather. While en route to his destination, he mailed a revised copy of Abide With Me to his wife. A few days later while resting in a hotel on the French Riviera, Henry went home to be with Jesus. A fellow clergyman who was with Henry during his final hours reported that Henry's last words were Peace! Joy!
Abide With Me was put to music by William H. Monk (1823-1889), and made its debut at Henry's memorial service.
As He often does, God took the sad ending of a life and made something lasting and beautiful
Abide With Me
Abide with me; fast falls the eventide;
the darkness deepens; Lord, with me abide.
When other helpers fail and comforts flee,
Help of the helpless, O abide with me.
Swift to its close ebbs out life's little day;
earth's joys grow dim; its glories pass away;
change and decay in all around I see;
O thou who changest not, abide with me.
I need thy presence every passing hour.
What but thy grace can foil the tempter's power?
Who, like thyself, my guide and stay can be?
Through cloud and sunshine, Lord, abide with me.
I fear no foe, with thee at hand to bless;
ills have no weight, and tears not bitterness.
Where is death's sting? Where, grave, thy victory?
I triumph still, if thou abide with me.
Hold thou thy cross before my closing eyes;
shine through the gloom and point me to the skies.
Heaven's morning breaks, and earth's vain shadows flee;
in life, in death, O Lord, abide with me.
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* May 3rd, 2011
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Evangelical Snobbery by A. W. Tozer
WE ARE A BAD LOT, WE SONS OF ADAM. One convincing proof of our inherent badness is the way we manage to turn good into evil and make our very blessings a curse to us. Indeed I think a strong case can be made for the belief that sin is merely righteousness in reverse and evil but perverted good. Sin is at bottom the abuse of things in themselves innocent, an illegitimate use of legitimate gifts.
We Christians are cut from the same bolt as the rest of mankind, and while we have been made partakers of a new nature we have not yet been entirely divested of the old. For this reason we are under constant temptation to lapse into the flesh and manifest the old nature rather than the new. I know the arguments against this, but they have never seemed very convincing to me, especially when those who advance them are as likely as not to reveal pretty plain evidences of the old nature before the argument is ended.
Because we are so very human there is real danger that we may inadvertently do the human thing and turn our blessings upside down. Unless we watch and pray in dead earnest we may turn our good into evil and make the grace of God a trap instead of a benefit.
Among the purest gifts we have received from God is truth. Another gift almost as precious, and without which the first would be meaningless, is our ability to grasp truth and appreciate it. For these priceless treasures we should be profoundly grateful; for them our thanks should rise to the Giver of all good gifts throughout the day and in the night seasons. And because these and all other blessings flow to us by grace without merit or worth on our part, we should be very humble and watch with care lest such undeserved favors, if unappreciated, be taken from us.
Men are notoriously lacking in gratitude. Bible history reveals that Israel often took God's gifts too casually and so turned their blessings into a curse. This human fault appears also in the New Testament, and the activities of Christians through the centuries show that as Christ was followed by Satan in the wilderness so truth is often accompanied by a strong temptation to pride. The very truth that makes men free may be and often is fashioned into chains to keep them in bondage. And never forget it: there is no pride so insidious and yet so powerful as the pride of orthodoxy.
Snobbery is the child of pride. Pride at first may be eager and ambitious as it tries to make a place for itself or to prove that it has already attained that place. Later it loses its eager quality and becomes defensive. Finally it ceases to struggle or defend and accepts its own image of itself as something too well established for discussion and too beautiful to improve. When it reaches that stage it has produced a snob, and no snob is ever aware that he is one.
The snob whose claim to superiority is her material possessions is a comical figure, but because she is so pathetic she may with some effort be tolerated. The snob whose glory lies in her ancestors is less easy to endure, but she may be dismissed with the remark that since all she has to be proud of is her forebears the best part of her is under ground. But what shall we say of the intellectual snob? He is unbearable, a man difficult to love and impossible to like. A new school of evangelical Christianity has come up of late which appears to me to be in grave danger of producing a prime crop of intellectual snobs. The disciples of this school are orthodox in creed, if by that we mean that they hold the fundamental tenets of the historic faith; but right there the similarity of their school to New Testament Christianity ends. Their spirit is quite other than the spirit of the early church.
This new breed of Christian may be identified by certain field marks. One is the habit of puffing out the chest and uttering a noise that sounds suspiciously like crowing. Another is the habit of nesting so high that ordinary Christians have difficulty in locating the aerie, and when they do they are unable to climb to it. Then, the song is also quite noticeable in that it consists almost wholly of imitations. Rarely does one of them manage to give forth an original note, but each one waits to hear what Barth or Brunner or Bultmann or Tillich has to say and then imitates it as nearly as possible, only transposing it into the orthodox key. Their mating call is a shrill "Me too! Me too!" which may be heard any time between September and June ringing through the halls of various institutions of evangelical higher learning.
What is overlooked by this new school is that truth is not mental only but moral. The Apostles' Creed quoted in pride, though true, is not true for the one who thus quotes it; one indispensable quality is missing—humility. A theological fact becomes a spiritual truth only when it is received by a humble mind. The proud mind, however orthodox, can never know spiritual truth. Light means nothing to a blind man.
In the Christian life we know most when we know that we do not know, and we understand best when we know that we understand little and that there is much that we will never understand. In the Scriptures knowledge is a kind of experience and wisdom has a moral content. Knowledge without humility is vanity. The religious snob is devoid of truth. Snobbery and truth are irreconcilable.
A.W. Tozer
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The Christian's Heaviness and Rejoicing
Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations.—1 Peter 1:6.
HIS VERSE TO A WORLDLY MAN looks amazingly like a contradiction; and even to a Christian man, when he understands it best, it will still be a paradox. Ye greatly rejoice, and yet, ye are in heaviness. Is that possible?
Can there be in the same heart great rejoicing, and yet a temporary heaviness? Most assuredly. This paradox has been known and felt by many of the Lord's children, and it is far from being the greatest paradox of the Christian life. Men who live within themselves, and mark their own feelings as Christians, will often stand and wonder at themselves. Of all riddles, the greatest riddle is a Christian man. As to his pedigree, what a riddle he is!
He is a child of the first Adam, an heir of wrath, even as others. He is a child of the second Adam: he was born free; there is therefore now no condemnation unto him. He is a riddle in his own existence. As dying, and behold we live; as chastened, and not killed. He is a riddle as to the component parts of his own spiritual frame. He finds that which makes him akin to the devil—depravity, corruption, binding him still to the earth, and causing him to cry out, O wretched man that I am; and yet he finds that he has within himself that which exalts him, not merely to the rank of an angel, but higher still—a something which raises him up together, and makes him sit together with Christ Jesus in heavenly places. He finds that he has that within him which must ripen into heaven, and yet that about him which would inevitably ripen into hell if grace did not forbid.
What wonder, then, beloved, if the Christian man be a paradox himself, that his condition should be a paradox too? Why marvel ye, when ye see a creature corrupt and yet purified, mortal and yet immortal, fallen but yet exalted far above principalities and powers—why marvel ye, that ye should find that creature also possessed of mingled experience, greatly rejoicing, and yet at the same time, in heaviness through manifold temptations.
I would have you this morning, look first of all at the Christian's heaviness: he is in heaviness through manifold temptations; and then, in the next place, at the Christian's great rejoicing.
In the first place, HIS HEAVINESS. This is one of the most unfortunate texts in the Bible. I have heard it quoted ten thousand times for my own comfort, but I never understood it till a day or two ago. On referring to most of the commentaries in my possession, I cannot find that they have a right idea of the meaning of this text. You will notice that your friends often say to you when you are in trouble, ' There is a needs be for this affliction; ' there is a needs be, say they, ' for all these trials and troubles that befall you. ' That is a very correct and scriptural sentiment; but that sentiment is not in the text at all. And yet, whenever this text is quoted in my hearing, this is what I am always told, or what I conceive I am always told to be the meaning,—that the great temptations, the great trials which befall us, have a needs be for them. But it does not say so here: it says something better; not only that there is a needs be for our temptations, but that there is a needs be for our heaviness under the temptation. Now, let me show you the difference.
There is a man of God, full of faith—strong; he is about to do his Master's work, and he does it. God is with him, and gives him great success. The enemy begins to slander him; all manner of evil is spoken against him falsely for Christ's name sake. You say, there is a needs be for that, and you are quite correct: but look at the man. How gallantly he behaves himself! He lifts his head above his accusers, and unmoved amidst them all, he stands like a rock in the midst of a roaring tempest, never moved from the firm basis on which it rests. The scene changes, and instead of calamity, perhaps he is called to endure absolute persecution, as in apostolic times.
We imagine the man driven out from house and home, separated from all his kindred, made to wander in the pathless snows of the mountains; and what a brave and mighty man he appears, when you see him enduring all this! His spirits never sink. All this can I do , says he, and I can greatly rejoice in it, for Christ's name's sake. For I can practice the text which says, rejoice ye in that day and leap for joy; and you will tell that man there is a needs be for his persecution; He says, ' Yes, I know it, and I fear not all I have to endure; I am not cowed by it. ' At last imagine the man taken before the Inquisition and condemned to die.
You still comfort him with the fact, that there is a needs be that he shall die—that the blood of the martyrs must be the seed of the church—that the world can never be overcome by Christ's gospel, except through the sufferings and death of his followers—that Christ stooped to conquer, and the church must do the same—that through death and blood must be the road to the church's victory. And what a noble sight it is, to see that man going to the stake, and kissing it—looking upon his iron chains with as much esteem as if they had been chains of gold.
Now tell him there is a needs be for all this, and he will thank you for the promise; and you admire the man; you wonder at him. Ah! but there is another class of persons that get no such honor as this. There is another sort of Christians for whom this promise really was intended, who do not get the comfort of it. I do admire the man I have pictured to you: may God long preserve such men in the midst of the church;
I would stimulate every one of you to imitate him. Seek for great faith and great love to your Master, that you may be able to endure, being steadfast, immovable, always abounding in the work of the Lord. But remember, that this text has not in it comfort for such persons; there are other texts for them; this text has been perverted for such a use as that. This is meant for another and a feebler grade of Christians, who are often overlooked and sometimes despised.
I was lying upon my couch during this last week, and my spirits were sunken so low that I could weep by the hour like a child, and yet I knew not what I wept for—but a very slight thing will move me to tears just now—and a kind friend was telling me of some poor old soul living near, who was suffering very great pain, and yet she was full of joy and rejoicing. I was so distressed by the hearing of that story, and felt so ashamed of myself, that I did not know what to do; wondering why I should be in such a state as this; while this poor woman, who had a terrible cancer, and was in the most frightful agony, could nevertheless rejoice with joy unspeakable, and full of glory. And in a moment this text flashed upon my mind, with its real meaning.
I am sure it is its real meaning. Read it over and over again, and you will see I am not wrong. Though now for a season, if need be, ye are in heaviness. It does not say, Though now for a season ye are suffering pain, though now for a season you are poor; but you are 'in heaviness; your spirits are taken away from you; you are made to weep; you cannot bear your pain; you are brought to the very dust of death, and wish that you might die. Your faith itself seems as if it would fail you.
That is the thing for which there is a needs be. That is what my text declares, that there is an absolute needs be that sometimes the Christian should not endure his sufferings with a gallant and a joyous heart; there is a needs be that sometimes his spirits should sink within him, and that he should become even as a little child smitten beneath the hand of God. Ah! beloved, we sometimes talk about the rod, but it is one thing to see the rod, and it is another thing to feel it; and many a time have we said within ourselves, ' If I did not feel so low spirited as I now do, I should not mind this affliction? And what is that but saying, ' If I did not feel the rod I should not mind it? ' It is just how you feel, that is, after all, the pith and marrow of your affliction. It is that breaking down of the spirit, that pulling down of the strong man, that is the very fester of the soreness of God's scourging— The blueness of the wound, whereby the soul is made better.
I think this one idea has been enough to be food for me many a day; and there may be some child of God here to whom it may bring some slight portion of comfort. We will yet again dwell upon it. Though now for a season, if need be, ye are in heaviness through manifold temptations.
And here let me for a moment or two try to explain why it is that there is an absolute needs be, not merely for temptations and troubles, but likewise for our being in heaviness under them.
In the first place, if we were not in heaviness during our troubles we should not be like our Covenant Head—Christ Jesus. It is a rule of the kingdom that all the members must be like the head. They are to be like the head in that day when he shall appear. We shall be like him, for we shall see him as he is. But we must be like the head also in his humiliation, or else we cannot be like him in his glory. Now, you will observe that our Lord and Savior Jesus Christ very often passed through much of trouble, without any heaviness.
When He said, ' Foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay his head, ' I observe no heaviness. I do not think he sighed over that. And when athirst he sat upon the well, and said, ' Give me to drink,' there was no heaviness in all his thirst. I believe that through the first years of his ministry, although he might have suffered some heaviness, he usually passed over his troubles like a ship floating over the waves of the sea. But you will remember that at last the waves of swelling grief came into the vessel; at last the Savior himself, though full of patience, was obliged to say ' My soul is exceeding sorrowful, even unto death; ' and one of the evangelists tells us that the Savior began to be very heavy. What means that, but that his spirits began to sink?
There is a more terrible meaning yet, which I cannot enter into this morning; but still I may say that the surface meaning of it is that all his spirits sank within him. He had no longer his wonted courage, and though he had strength to say, ' Nevertheless, not my will, but thine be done; ' Still the weakness did prevail, when he said, ' If it be possible let this cup pass from me. ' The Savior passed through the brook, but he drank of the brook by the way; and we who pass through the brook of suffering must drink of it too.
He had to bear the burden, not with his shoulders omnipotent, but with shoulders that were bending to the earth beneath a load. And you and I must not always expect a giant faith that can remove mountains: sometimes even to us the grasshopper must be a burden, that we may in all things be like unto our head.
Yet again; if the Christian did not sometimes suffer heaviness he would begin to grow too proud, and think too much of himself, and become too great in his own esteem. Those of us who are of elastic spirit, and who in our health are full of everything that can make life happy, are too apt to forget the Most High God. Lest we should be satisfied from ourselves, and forget that all our own springs must be in him, the Lord sometimes seems to sap the springs of life, to drain the heart of all its spirits, and to leave us without soul or strength for mirth, so that the noise of tabret and of viol would be unto us as but the funeral dirge, without joy or gladness. Then it is that we discover what we are made of, and out of the depths we cry unto God, humbled by our adversities.
Another reason for this discipline is, I think, that in heaviness we often learn lessons that we never could attain elsewhere. Do you know that God has beauties for every part of the world; and he has beauties for every place of experience? There are views to be seen from the tops of the Alps that you can never see elsewhere. Ay, but there are beauties to be seen in the depths of the dell that ye could never see on the tops of the mountains; there are glories to be seen on Pisgah, wondrous sights to be beheld when by faith we stand on Tabor; but there are also beauties to be seen in our Gethsemanes, and some marvelously sweet flowers are to be culled by the edge of the dens of the leopards.
Men will never become great in divinity until they become great in suffering. ' Ah! ' said Luther, ' affliction is the best book in my library; ' and let me add, the best leaf in the book of affliction is that blackest of all the leaves, the leaf called heaviness, when the spirit sinks within us, and we cannot endure as we could wish.
And yet again; this heaviness is of essential use to a Christian, if he would do good to others. Ah! there are a great many Christian people that I was going to say I should like to see afflicted—but I will not say so much as that; I should like to see them heavy in spirit; if it were the Lord's will that they should be bowed down greatly, I would not express a word of regret; for a little more sympathy would do them good; a little more power to sympathize would be a precious boon to them, and even if it were purchased by a short journey through a burning, fiery furnace, they might not rue the day afterwards in which they had been called to pass through the flame. There are none so tender as those who have been skinned themselves.
Those who have been in the chamber of affliction know how to comfort those who are there. Do not believe that any man will become a physician unless he walks the hospitals; and I am sure that no one will become a divine, or become a comforter, unless he lies in the hospital as well as walks through it, and has to suffer himself. God cannot make ministers—and I speak with reverence of his Holy Name—he cannot make a Barnabas except in the fire. It is there, and there alone, that he can make his sons of consolation; he may make his sons of thunder anywhere; but his sons of consolation he must make in the fire, and there alone.
Who shall speak to those whose hearts are broken, who shall bind up their wounds, but those whose hearts have been broken also, and whose wounds have long run with the sore of grief? " If need be, then, ye are in heaviness through manifold temptations. "
Charles Spurgeon
(Click on the audio link below )
A.W. Tozer
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My God, my God, why hast thou forsaken me?
Psalms 22:1
My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?
We here behold the Savior in the depth of His sorrows. No other place so well shows the griefs of Christ as Calvary, and no other moment at Calvary is so full of agony as that in which His cry rends the air- " My God, my God, why hast thou forsaken me? " At this moment physical weakness was united with acute mental torture from the shame and ignominy through which He had to pass; and to make His grief culminate with emphasis, He suffered spiritual agony surpassing all expression, resulting from the departure of His Father's presence.
This was the black midnight of His horror; then it was that He descended the abyss of suffering. No man can enter into the full meaning of these words. Some of us think at times that we could cry," My God, my God, why hast thou forsaken me?" There are seasons when the brightness of our Father's smile is eclipsed by clouds and darkness; but let us remember that God never does really forsake us. It is only a seeming forsaking with us, but in Christ's case it was a real forsaking. We grieve at a little withdrawal of our Father's love; but the real turning away of God's face from His Son, who shall calculate how deep the agony which it caused Him?
This was the black midnight of His horror; then it was that He descended the abyss of suffering. No man can enter into the full meaning of these words. Some of us think at times that we could cry," My God, my God, why hast thou forsaken me?" There are seasons when the brightness of our Father's smile is eclipsed by clouds and darkness; but let us remember that God never does really forsake us. It is only a seeming forsaking with us, but in Christ's case it was a real forsaking. We grieve at a little withdrawal of our Father's love; but the real turning away of God's face from His Son, who shall calculate how deep the agony which it caused Him?
In our case, our cry is often dictated by unbelief: in His case, it was the utterance of a dreadful fact, for God had really turned away from Him for a season. O thou poor, distressed soul, who once lived in the sunshine of God's face, but art now in darkness, remember that He has not really forsaken thee. God in the clouds is as much our God as when He shines forth in all the luster of His grace; but since even the thought that He has forsaken us gives us agony, what must the woe of the Savior have been when He exclaimed, " My God, my God, why hast thou forsaken me?"
Charles Spurgeon
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COMFORTED AND COMFORTING
Humdrum days can hum with praise,
lonely time becomes sublime
when, by God’s salvation blest,
Jesus comes to give me rest.
Come to me, my honored Lord,
Come my Savior, keep your Word.
Come to strengthen in the Way,
be my Comforter throughout the day.
Body frail, but Christ won’t fail.
May I cheer those who come near,
praying for the needs around,
for the grace in Jesus found.
(~ Rhiannon Weber ~)
When doubt and worry come your way,
break free in praise and don't delay.
turn self aside and fix your gaze,
on Christ alone our hands we raise.
Don't look to outward circumstance,
to troubles, cares of happenstance.
Give thanks to Yahweh in it all
He's there to catch if you should fall
(~ Linda Rose ~)
Matthew 5:4
Blessed are they that mourn: for they shall be comforted.
John 14:15-17
If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
Romans 15:3-5
For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus
2 Corinthians 1:3-6
Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.
(Consolation: The giving of hope and strength in times of grief, distress, or suffering.)
Charles Spurgeon
