Divine Chastisement # 1
"My son, despise not the chastening of the Lord, nor faint when you are rebuked by Him" (Hebrews 12:5).
It is of first importance that we learn to draw a sharp distinction between Divine punishment and Divine chastisement - important for maintaining the honor and glory of God, and for the peace of mind of the Christian. The distinction is very simple, yet is it often lost sight of God's people can never by any possibility be punished for their sins, for God has already punished them at the Cross. The Lord Jesus, our Blessed Substitute, suffered the full penalty of all our guilt, hence it is written "The blood of Jesus Christ His Son cleanses us from all sin." Neither the justice nor the love of God will permit Him to again exact payment of what Christ discharged to the full. The difference between punishment and chastisement lies not in the nature of the sufferings of the afflicted - it is most important to bear this in mind. There is a threefold distinction between the two.
First, the character in which God acts. In the former God acts as Judge, in the latter as Father. Sentence of punishment is the act of a judge, a penal sentence passed on those charged with guilt. Punishment can never fall upon the child of God in this judicial sense because his guilt was all transferred to Christ: "Who His own self bore our sins in His own body on the tree."
But while the believer's sins cannot be punished, while the Christian cannot be condemned (Romans 8:3), yet he may be chastised. The Christian occupies an entirely different position from the non-Christian: he is a member of the Family of God. The relationship which now exists between him and God is that of parent and child; and as a son he must be disciplined for wrongdoing. Folly is bound up in the hearts of all God's children, and the rod is necessary to rebuke, to subdue, to humble.
The second distinction between Divine punishment and Divine chastisement lies in the recipients of each. The objects of the former are His enemies. The subjects of the latter are His children. As the Judge of all the earth, God will yet take vengeance on all His foes. As the Father of His family, God maintains discipline over all His children. The one is judicial, the other parental.
A third distinction is seen in the design of each. The one is retributive, the other remedial. The one flows from His anger, the other from His love. Divine punishment is never sent for the good of unrepentant sinners, but for the honoring of God's law and the vindicating of His government. But Divine chastisement is sent for the well-being of His children: "We have all had human fathers who disciplines us and we respected them for it. How much more should we submit to the Father of our spirits and live! Our fathers disciplined us for a little while as they thought best; but God disciplines us for our good, that we may share in His holiness." (Hebrews 12:9-10).
The above distinction should at once rebuke the thoughts which are so generally entertained among Christians. When the believer is smarting under the rod let him NOT say - God is now punishing me for my sins. That can never be. That is most dishonoring to the blood of Christ! God is correcting you in love - not smiting in wrath! Nor should the Christian regard the chastening of the Lord as a sort of necessary evil to which he must bow as submissively as possible. No, it proceeds from God's goodness and faithfulness, and is one of the greatest blessings for which we have to thank Him. Chastisement evidences our Divine sonship. The father of a family does not concern himself with those on the outside: but he guides and disciplines his own children, to make them conform to his will. Chastisement is designed for our good, to promote our highest interests. Look beyond the rod - to the All-wise hand which wields it!
The Hebrew Christians to whom this Epistle was first addressed were passing through a great fight of afflictions, and miserably were they conducting themselves. They were the little remnant out of the Jewish nation who had believed on their Messiah during the days of His public ministry, plus those Jews who had been converted under the preaching of the apostles. It is highly probable that they had expected the Messianic Kingdom would at once be set up on earth and that they would be allotted the chief places of honor in it. But the Millennium had not begun, and their own lot became increasingly bitter. They were not only hated by the Gentiles, but ostracized by their unbelieving brethren, and it became a hard matter for them to make even a bare living. Providence held a frowning face. Many who had made a profession of Christianity, had gone back to Judaism and were prospering temporally. As the afflictions of the believing Jews increased, they too were sorely tempted to turn back upon the new Faith. Had they been wrong in embracing Christianity? Was high Heaven displeased because they had identified themselves with Jesus of Nazareth? Did not their suffering go to show that God no longer regarded them with favor?
~A. W. Pink~
(continued with # 2)
Saturday, October 19, 2019
Pride # 8
Pride # 8
From what has been said, it appears that the spirit of pride and independence is eminently the work of the devil within our souls. It enters into the very essence of every other corruption, and is the life and soul of every other sin; and, until this is brought down and mortified, no work of God can be going on within, nor can any grace grow and thrive. In every single thought, desire, or action, which is not agreeable to God's mind and will - we are setting ourselves in opposition to and above God, as being gods to ourselves.
To destroy this spirit, is eminently the work of Christ, who came to destroy the works of the devil. Until this spirit be pulled down, the strong man armed is in his stronghold, and we are in open rebellion against Heaven. The destruction of this, is the life and strength of submission and obedience to God, of dependence on Him, and resignation to His will - and without its being destroyed, there can be neither obedience to the Law, nor submission to the Gospel; God can have no place in our hearts, nor will His ways with our approbation.
To bring us to live on God, and to Him, as His creatures, and to make us willing to be saved by Him as sinners - are things that are indispensable - and we are no further living to God or saved, than we are thus truly humbled.
Accordingly every dispensation of God towards us, both of providence and grace, has an immediate and direct tendency to bring man, in every view, out of himself, and to lay him in the dust. When we are froward and willful, determined to have our own wills and our own ways - God has a thousand ways to make us know ourselves, and to convince us that He alone is God. He will cause troubles, crosses, and disappointments, to meet us everywhere, and in everything. If one light cross will not teach us to deny ourselves - then He will double it in number and quantity, and will continue to chastise us, until we submit and acknowledge that He is God. And if the dispensations of providence have not this beneficial influence over us, that is, to bring us out of ourselves, to God - then they are worse than unprofitable and useless, they are a curse and not a blessing.
God's gracious dealings with us, by His Spirit, have also the same effectual tendency and influence - to bring us down, to convert us, and to make us as little children. "The weapons of our warfare", says the apostle, "are not carnal, but mighty through God to the pulling down of strongholds, casting down imaginations and every high thought that exalts itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ."
God by His providential dealings, brings us as creatures - to live on His fullness and all-sufficiency as our Creator. By the influence of His Spirit, by the way of grace - He brings us as sinners to receive and live on the Saviour and the salvation He has provided. There is not one single blessing of the gospel that can be received, but by a humble spirit. Nor can we be partakers of the consolations of Christ, but in proportion as this humble spirit prevails.
That we may receive strong consolation, and that Christ may be to us all in all - "every high" thing must be cast down, and every thought must be brought into captivity to the obedience of Christ. And when the gospel is made to us the power of God unto salvation - herein does its power most eminently show itself, to the everlasting glory of the Saviour, and to our own growth in true holiness, peace and joy!
~Thomas Charles~
(The End)
From what has been said, it appears that the spirit of pride and independence is eminently the work of the devil within our souls. It enters into the very essence of every other corruption, and is the life and soul of every other sin; and, until this is brought down and mortified, no work of God can be going on within, nor can any grace grow and thrive. In every single thought, desire, or action, which is not agreeable to God's mind and will - we are setting ourselves in opposition to and above God, as being gods to ourselves.
To destroy this spirit, is eminently the work of Christ, who came to destroy the works of the devil. Until this spirit be pulled down, the strong man armed is in his stronghold, and we are in open rebellion against Heaven. The destruction of this, is the life and strength of submission and obedience to God, of dependence on Him, and resignation to His will - and without its being destroyed, there can be neither obedience to the Law, nor submission to the Gospel; God can have no place in our hearts, nor will His ways with our approbation.
To bring us to live on God, and to Him, as His creatures, and to make us willing to be saved by Him as sinners - are things that are indispensable - and we are no further living to God or saved, than we are thus truly humbled.
Accordingly every dispensation of God towards us, both of providence and grace, has an immediate and direct tendency to bring man, in every view, out of himself, and to lay him in the dust. When we are froward and willful, determined to have our own wills and our own ways - God has a thousand ways to make us know ourselves, and to convince us that He alone is God. He will cause troubles, crosses, and disappointments, to meet us everywhere, and in everything. If one light cross will not teach us to deny ourselves - then He will double it in number and quantity, and will continue to chastise us, until we submit and acknowledge that He is God. And if the dispensations of providence have not this beneficial influence over us, that is, to bring us out of ourselves, to God - then they are worse than unprofitable and useless, they are a curse and not a blessing.
God's gracious dealings with us, by His Spirit, have also the same effectual tendency and influence - to bring us down, to convert us, and to make us as little children. "The weapons of our warfare", says the apostle, "are not carnal, but mighty through God to the pulling down of strongholds, casting down imaginations and every high thought that exalts itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ."
God by His providential dealings, brings us as creatures - to live on His fullness and all-sufficiency as our Creator. By the influence of His Spirit, by the way of grace - He brings us as sinners to receive and live on the Saviour and the salvation He has provided. There is not one single blessing of the gospel that can be received, but by a humble spirit. Nor can we be partakers of the consolations of Christ, but in proportion as this humble spirit prevails.
That we may receive strong consolation, and that Christ may be to us all in all - "every high" thing must be cast down, and every thought must be brought into captivity to the obedience of Christ. And when the gospel is made to us the power of God unto salvation - herein does its power most eminently show itself, to the everlasting glory of the Saviour, and to our own growth in true holiness, peace and joy!
~Thomas Charles~
(The End)
Saturday, October 12, 2019
Pride # 7
Pride # 7
The deceitfulness of the heart, and the subtlety of satan, in no one thing appears so great, as in the workings of pride. Nor have we in anything, more cause for continual watchfulness, than pride. Nothing is so subtle, so secret, so insinuating - as pride! it often surprises us at an unexpected hour - and is in actual possession of us, before we are aware of its approach. It will feed on the ashes of other sins, and gain strength by the exercise of real grace and of true humility. And though nothing so effectually tends to mortify pride and bring us to our proper place, as creatures and as sinners, as a great degree of the Divine presence, and much communion with God - yet great temptations to pride do also hence arise.
Though the experience of such favors effectually mortifies pride in one way - yet it affords an occasion to it in another. We are in danger of worshiping ourselves as saints - when we have denied ourselves as sinners - so apt are we to forget ourselves, and overlook our unworthiness, through the enjoyment of distinguishing blessings!
The circumstances and situation of the angels who fell, most directly tended to suppress pride in every shape - yet though they had no principle of pride in them, their high honors and privileges wholly overset and eternally ruined them by this temptation.
The Apostle Paul also, though, as we have seen, so eminent for humility, was not without great danger from this spiritual enemy. After his admission into the third Heaven, where doubtless he had such glorious discoveries of the Divine majesty, as tended most effectually to make and keep him humble - yet even then he needed a "thorn in the flesh, lest through the abundance of revelations he should be exalted above measure."
Reflecting upon, and talking about, former experiences, without the grace of those experiences in exercise - is what pride would be continually engaged in, and is often the beginning of our ruin, and the first step towards our downfall. In this case God himself is out of sight; and the efforts of His presence and power are only contemplated - and thus we are effectually turned from the Creator to the creature, and are as great idolaters, as if we worshiped stocks and stones!
It is no greater idolatry to worship the devil, than it is to worship an angel; nay, to be a gods to ourselves, when renewed by grace, is more abominable and detestably odious in the sight of God, than it was in our natural state of blindness and alienation from Him; because our motives to humility must be clearer, more powerful and more numerous, and because we are returning to the place from whence we were taken - in opposition to all the light, knowledge, undeserved goodness and mercy, which have been bestowed upon us.
To talk much about ourselves, of our own experiences and discoveries, though under pretense of giving glory to God - is a sure proof that we are as gods to ourselves, and that we would have others filled with admiration of the distinguishing favors we enjoy, and have them know what eminent saints we are. This was the very spirit of the Pharisee in the parable. In words he gave glory to God, for making him to differ, "God, I thank you, that I am not as other men." He was not as other men - he was distinguished with divine favors, and was far more eminent in holiness and piety than all others. It is true, he acknowledges that God made him to differ; but then his mind dwells on the difference itself, until he is swollen bigger than all mankind put together! To ascribe all in words to the grace of God in Christ - in no degree prevents our thinking highly of our attainments and holiness; nor is it any proof that we are emptied of the pride and vanity of our natural minds.
Were we under the continual influence of a humble spirit, our attainments in religion would not be so apt to glitter in our own eyes - nor would we be so forward in admiring and talking about own loveliness and beauty - but we would be more apt to consider ourselves as little children in grace, and our attainments to be those of babes in Christ. We should be daily ashamed of, and sorely lament, our great blindness and ignorance of God, our astonishing ingratitude, and the coldness of our love to Him. Until we are brought to this state of true humility, taking shame to ourselves, and giving glory to God in and for everything - we cannot possibly enjoy communion with God, and growth in grace cannot possibly take place. Real humility takes nothing to itself, but sin and shame. Real humility gives all the glory to God, who is the Giver of every good and perfect gift.
~Thomas Charles~
(continued with # 8)
The deceitfulness of the heart, and the subtlety of satan, in no one thing appears so great, as in the workings of pride. Nor have we in anything, more cause for continual watchfulness, than pride. Nothing is so subtle, so secret, so insinuating - as pride! it often surprises us at an unexpected hour - and is in actual possession of us, before we are aware of its approach. It will feed on the ashes of other sins, and gain strength by the exercise of real grace and of true humility. And though nothing so effectually tends to mortify pride and bring us to our proper place, as creatures and as sinners, as a great degree of the Divine presence, and much communion with God - yet great temptations to pride do also hence arise.
Though the experience of such favors effectually mortifies pride in one way - yet it affords an occasion to it in another. We are in danger of worshiping ourselves as saints - when we have denied ourselves as sinners - so apt are we to forget ourselves, and overlook our unworthiness, through the enjoyment of distinguishing blessings!
The circumstances and situation of the angels who fell, most directly tended to suppress pride in every shape - yet though they had no principle of pride in them, their high honors and privileges wholly overset and eternally ruined them by this temptation.
The Apostle Paul also, though, as we have seen, so eminent for humility, was not without great danger from this spiritual enemy. After his admission into the third Heaven, where doubtless he had such glorious discoveries of the Divine majesty, as tended most effectually to make and keep him humble - yet even then he needed a "thorn in the flesh, lest through the abundance of revelations he should be exalted above measure."
Reflecting upon, and talking about, former experiences, without the grace of those experiences in exercise - is what pride would be continually engaged in, and is often the beginning of our ruin, and the first step towards our downfall. In this case God himself is out of sight; and the efforts of His presence and power are only contemplated - and thus we are effectually turned from the Creator to the creature, and are as great idolaters, as if we worshiped stocks and stones!
It is no greater idolatry to worship the devil, than it is to worship an angel; nay, to be a gods to ourselves, when renewed by grace, is more abominable and detestably odious in the sight of God, than it was in our natural state of blindness and alienation from Him; because our motives to humility must be clearer, more powerful and more numerous, and because we are returning to the place from whence we were taken - in opposition to all the light, knowledge, undeserved goodness and mercy, which have been bestowed upon us.
To talk much about ourselves, of our own experiences and discoveries, though under pretense of giving glory to God - is a sure proof that we are as gods to ourselves, and that we would have others filled with admiration of the distinguishing favors we enjoy, and have them know what eminent saints we are. This was the very spirit of the Pharisee in the parable. In words he gave glory to God, for making him to differ, "God, I thank you, that I am not as other men." He was not as other men - he was distinguished with divine favors, and was far more eminent in holiness and piety than all others. It is true, he acknowledges that God made him to differ; but then his mind dwells on the difference itself, until he is swollen bigger than all mankind put together! To ascribe all in words to the grace of God in Christ - in no degree prevents our thinking highly of our attainments and holiness; nor is it any proof that we are emptied of the pride and vanity of our natural minds.
Were we under the continual influence of a humble spirit, our attainments in religion would not be so apt to glitter in our own eyes - nor would we be so forward in admiring and talking about own loveliness and beauty - but we would be more apt to consider ourselves as little children in grace, and our attainments to be those of babes in Christ. We should be daily ashamed of, and sorely lament, our great blindness and ignorance of God, our astonishing ingratitude, and the coldness of our love to Him. Until we are brought to this state of true humility, taking shame to ourselves, and giving glory to God in and for everything - we cannot possibly enjoy communion with God, and growth in grace cannot possibly take place. Real humility takes nothing to itself, but sin and shame. Real humility gives all the glory to God, who is the Giver of every good and perfect gift.
~Thomas Charles~
(continued with # 8)
Saturday, October 5, 2019
The Believers Portion # 2
The Believers Portion # 2
It may be found in our AFFECTIONS, for our Lord reminds us that where our treasure is, there will our heart be also. If God is our portion, we shall love Him, prize Him, and find our heart centering in Him.
It may be found in our PURSUITS, for whatever has the thoughts and the heart - will regulate the pursuits, whether be earthly or heavenly, human or divine.
Therefore our THOUGHTS are much taken up with God - if they are feasted while exercised on God; if our AFFECTIONS ascend to God, and are delighted with God, and to be more conformed to God - then there is no doubt that God is our portion.
If God is my portion, then I ought to be content without any other portion. He is enough in poverty, enough in persecution, enough in life, enough in death, enough for evermore!
If God gives me Himself - then it is more than as if He had given me the whole world, or ten thousand worlds like this! O how happy was the apostle, who knowing God to be his portion could say, "I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in need!" (Phil. 4:11-12).
If God is my portion, I ought to be thankful. It is enough. There is no losing it. What dignity, what honor is conferred on the man who has God for his portion! I deserved to be stripped of everything, and to be turned out of God's presence eternally penniless, wretched, and miserable. But instead of this, God in His free grace, in His infinite mercy - gives me a mansion, a city with eternal foundations, a kingdom, more, He gives me Himself!"
God in all His glory, in all His grace is mine!!
If God is my portion, I ought to be living upon Him. If I live upon anything out of God - then I live upon what is infinite, and upon what is unchangeable. As a believer, I should live befitting the dignity of my lofty character, position, and prospects. The man of fortune ought not to live like the pauper. Just so, the Christian ought not to live like other men.
If God is my portion, I ought to be making proper use of it. I should set my portion over and against all my pains and privations, all my griefs and grievances, all my sadnesses and sorrows. I should look above all my trials and troubles - and rejoice that throughout eternity, I shall have eternal ease - instead of pain, eternal plenty - instead of privation, eternal joy - instead of grief, eternal gladness - instead of sadness, and eternal bliss - instead of sorrow!
Beloved, is the Lord your portion? Are you living upon Him as such?
But if God is not your portion - then what is?
Where are your thoughts most?
Where do your affections center?
After what do you pursue?
David could say to the Lord, "My soul follows hard after You." He wanted to enjoy God's presence, taste His love, and glory in His holy name.
But if God is not your portion - then what is?
Where are your thoughts most?
Where do your affections center?
After what do you pursue?
The world? It is a poor, perishing, unsatisfying portion! It will be found insufficient, unsatisfactory, and perishing! Unless God is your portion, you will be unsatisfied in life, wretched in death, and indescribably miserable to all eternity!
"My flesh and my heart may fail, but God is the strength of my heart and my portion forever!" (Psalm 73:26).
~James Smith~
(The End)
It may be found in our AFFECTIONS, for our Lord reminds us that where our treasure is, there will our heart be also. If God is our portion, we shall love Him, prize Him, and find our heart centering in Him.
It may be found in our PURSUITS, for whatever has the thoughts and the heart - will regulate the pursuits, whether be earthly or heavenly, human or divine.
Therefore our THOUGHTS are much taken up with God - if they are feasted while exercised on God; if our AFFECTIONS ascend to God, and are delighted with God, and to be more conformed to God - then there is no doubt that God is our portion.
If God is my portion, then I ought to be content without any other portion. He is enough in poverty, enough in persecution, enough in life, enough in death, enough for evermore!
If God gives me Himself - then it is more than as if He had given me the whole world, or ten thousand worlds like this! O how happy was the apostle, who knowing God to be his portion could say, "I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in need!" (Phil. 4:11-12).
If God is my portion, I ought to be thankful. It is enough. There is no losing it. What dignity, what honor is conferred on the man who has God for his portion! I deserved to be stripped of everything, and to be turned out of God's presence eternally penniless, wretched, and miserable. But instead of this, God in His free grace, in His infinite mercy - gives me a mansion, a city with eternal foundations, a kingdom, more, He gives me Himself!"
God in all His glory, in all His grace is mine!!
If God is my portion, I ought to be living upon Him. If I live upon anything out of God - then I live upon what is infinite, and upon what is unchangeable. As a believer, I should live befitting the dignity of my lofty character, position, and prospects. The man of fortune ought not to live like the pauper. Just so, the Christian ought not to live like other men.
If God is my portion, I ought to be making proper use of it. I should set my portion over and against all my pains and privations, all my griefs and grievances, all my sadnesses and sorrows. I should look above all my trials and troubles - and rejoice that throughout eternity, I shall have eternal ease - instead of pain, eternal plenty - instead of privation, eternal joy - instead of grief, eternal gladness - instead of sadness, and eternal bliss - instead of sorrow!
Beloved, is the Lord your portion? Are you living upon Him as such?
But if God is not your portion - then what is?
Where are your thoughts most?
Where do your affections center?
After what do you pursue?
David could say to the Lord, "My soul follows hard after You." He wanted to enjoy God's presence, taste His love, and glory in His holy name.
But if God is not your portion - then what is?
Where are your thoughts most?
Where do your affections center?
After what do you pursue?
The world? It is a poor, perishing, unsatisfying portion! It will be found insufficient, unsatisfactory, and perishing! Unless God is your portion, you will be unsatisfied in life, wretched in death, and indescribably miserable to all eternity!
"My flesh and my heart may fail, but God is the strength of my heart and my portion forever!" (Psalm 73:26).
~James Smith~
(The End)
The Believer's Portion! # 1
The Believer's Portion! # 1
"You are my portion, O Lord!" (Psalm 119:57).
Many people are proud of their possessions and boast of their wealth; yet their possessions are very limited, and their wealth has wings, and may at any time flee away!
A Christian may not be proud - but he must be thankful!
He can look up and on the starry heavens and say, "My property and wealth, exceeds the vast expanse!"
he may try to conceive of the greatness and glory of the created universe, and then say, "I claim more than all this!"
Looking up to the Author, Owner, and Disposer of all worlds - he can say, "You are my portion, O Lord!"
What a privilege! A portion - and such a portion. God Himself in all His greatness, and in all His goodness. God with all He is, and all He has - is my portion!
What kind of portion is this? It is immense, for it comprehends all. All the attributes of the Divine nature - are for us. All the perfections of God's character - are on our side. All the productions of the divine power - are for our good. Therefore the apostle says, "All things are yours!" Nothing good is withheld from us!
What the father of the prodigal said to his eldest son, our heavenly Father says to every one of His children, "Son, you are ever with Me, and all that I have is yours!"
And we may adopt similar language in speaking to our heavenly Father, to that used by the angel to Abraham, "By this I know that You love me, because You have not withheld Your Son, Your only Son from me!" And from this fact, we may draw the same conclusion as Paul did, "He who spared not His own Son - but delivered Him up for us all, how shall He not with Him also, freely give us all things!"
O beloved, God in all the glory of His nature and perfections, God with all His unsearchable riches - is our portion!
What kind of portion is this? It is immutable. It remains forever. Others may lose their property, or it may become deteriorated and comparatively valueless - but our portion is forever the same.
Blessed is the man that can say with Jeremiah, "The Lord is my portion, therefore will I hope in Him!" Or with David, "The Lord is the portion of my inheritance!"
How is this privilege acquired? By the new birth, for being born of God, we are the children of God; "and if children, then heirs; heirs of God, and joint heirs with Christ."
By donation, or deed of gift, for God gives Himself to His people, saying, "I will be your God, and you shall be to me a people."
By choice, for we make a choice of the Most High for our God, and by the work and operation of the Holy Spirit, we are disposed to do so. Our relationship flows from the good will of God alone, for we are "born not of blood, nor of the will of man - but of God." As another apostle testifies, "He chose to give us birth through the word of truth, that we might be a kind of first-fruits of all he created." The gift is wholly of grace, and while it is unspeakably great and glorious, it comes to us free as air, without a work to merit it, or a disposition to deserve it. The choice is ours - but our choice the effect of God's choosing for us.
But how did we come into possession of this portion? We were taught our need of it; for such is the nature, vastness, and profound aspirations of the human soul, that nothing but God can satisfy it. It was never intended to be satisfied with anything less than God Himself, and with less it never can be satisfied, or be perfectly happy. This the Holy Spirit teaches us, and therefore we desire this inestimable blessing. The desire being kindled by the Spirit in the soul, we begin to seek for it, nor can we rest until we obtain it. At length comes the revelation that God is ours, and that we are the Lord's.
What is the PROOF that the Lord is our portion? This may be sought for, and found in a variety of things.
It may be found in our THOUGHTS, for if God is our portion, we shall think of Him, and think of Him with pleasure.
~James Smith~
(continued with # 2)
"You are my portion, O Lord!" (Psalm 119:57).
Many people are proud of their possessions and boast of their wealth; yet their possessions are very limited, and their wealth has wings, and may at any time flee away!
A Christian may not be proud - but he must be thankful!
He can look up and on the starry heavens and say, "My property and wealth, exceeds the vast expanse!"
he may try to conceive of the greatness and glory of the created universe, and then say, "I claim more than all this!"
Looking up to the Author, Owner, and Disposer of all worlds - he can say, "You are my portion, O Lord!"
What a privilege! A portion - and such a portion. God Himself in all His greatness, and in all His goodness. God with all He is, and all He has - is my portion!
What kind of portion is this? It is immense, for it comprehends all. All the attributes of the Divine nature - are for us. All the perfections of God's character - are on our side. All the productions of the divine power - are for our good. Therefore the apostle says, "All things are yours!" Nothing good is withheld from us!
What the father of the prodigal said to his eldest son, our heavenly Father says to every one of His children, "Son, you are ever with Me, and all that I have is yours!"
And we may adopt similar language in speaking to our heavenly Father, to that used by the angel to Abraham, "By this I know that You love me, because You have not withheld Your Son, Your only Son from me!" And from this fact, we may draw the same conclusion as Paul did, "He who spared not His own Son - but delivered Him up for us all, how shall He not with Him also, freely give us all things!"
O beloved, God in all the glory of His nature and perfections, God with all His unsearchable riches - is our portion!
What kind of portion is this? It is immutable. It remains forever. Others may lose their property, or it may become deteriorated and comparatively valueless - but our portion is forever the same.
Blessed is the man that can say with Jeremiah, "The Lord is my portion, therefore will I hope in Him!" Or with David, "The Lord is the portion of my inheritance!"
How is this privilege acquired? By the new birth, for being born of God, we are the children of God; "and if children, then heirs; heirs of God, and joint heirs with Christ."
By donation, or deed of gift, for God gives Himself to His people, saying, "I will be your God, and you shall be to me a people."
By choice, for we make a choice of the Most High for our God, and by the work and operation of the Holy Spirit, we are disposed to do so. Our relationship flows from the good will of God alone, for we are "born not of blood, nor of the will of man - but of God." As another apostle testifies, "He chose to give us birth through the word of truth, that we might be a kind of first-fruits of all he created." The gift is wholly of grace, and while it is unspeakably great and glorious, it comes to us free as air, without a work to merit it, or a disposition to deserve it. The choice is ours - but our choice the effect of God's choosing for us.
But how did we come into possession of this portion? We were taught our need of it; for such is the nature, vastness, and profound aspirations of the human soul, that nothing but God can satisfy it. It was never intended to be satisfied with anything less than God Himself, and with less it never can be satisfied, or be perfectly happy. This the Holy Spirit teaches us, and therefore we desire this inestimable blessing. The desire being kindled by the Spirit in the soul, we begin to seek for it, nor can we rest until we obtain it. At length comes the revelation that God is ours, and that we are the Lord's.
What is the PROOF that the Lord is our portion? This may be sought for, and found in a variety of things.
It may be found in our THOUGHTS, for if God is our portion, we shall think of Him, and think of Him with pleasure.
~James Smith~
(continued with # 2)
Pride # 6
Pride # 6
If denying ourselves, our own schemes, contrivances, and our own strength - we steadfastly look to Him for deliverance under trials, difficulties, and temptations - then we shall infallibly obtain effectual relief, and experience His grace alone to be sufficient for us. But if, on the contrary, we forsake the Lord, and confidently rely on ourselves - what wonder is it, if, falling like Peter, when in a similar frame of mind, we be woefully taught how weak we are.
"I am ready," said Peter, "to follow you, not only to prison, but to death! Though all should forsake you - yet I will not!" This was talking at a very high rate indeed; and it was a language very unsuitable in the mouth of one who had been told, a little time before, that without Christ he "could do nothing." He was really, it seems, and had everything necessary in himself, to endure trials, enter dungeons, and face death in its most terrible forms. Yes, he had more strength than all the rest. "Though all should forsake you - yet I will not!" Surely he had forgotten what and who he was!
Peter doubtless had, on many former occasions, stood up boldly in the face of Christ's enemies, preached the Gospel in His name with success wherever his Master had sent him. What - he fall, who had stood so long and done so much? He deny Christ - who had so often owned and confessed Him before man - before enemies! But he forgot the hand that supported him, and the grace that strengthened him, otherwise he would have said, as on a former occasion, "Lord, save me - or I perish." Pride blinded his eyes, so that he saw not the invisible hand which had hitherto kept him from falling. Secretly puffed up, he thought that there was no doubt of his courage. But in proportion to his dependence on himself, was his dreadful fall - for in this case, as he would seek none, so he could receive no help from above to keep him from falling.
Whoever, like Peter, thinks he stands - let him, above all others, take heed lest he fall.
The everlasting arms being in this case neglected, and he confiding in a bruised reed - a fall is the sure consequence. "Cursed be the man who trusts in man" - in himself or in any other creature - "and makes flesh his arm; and whose heart departs from the Lord."
The outcome of things will assuredly prove him to be cursed, and awfully convince him, that in departing from the Lord - he forsakes his own safety, exposes himself to every evil, and becomes a prey to every enemy. God is determined in everything, to bring man out of himself. As he is not to live to himself, neither is he to live upon himself; but to live to and upon God - that the comfort may be ours, and the glory entirely the Lord's!
VI. Are we not become as gods, when we take and keep to ourselves, the praise and glory due to God only?
Everything that is good, done in us or by us - every good thought, desire, word, or work - proceeds immediately from God; and to Him all the glory is due. But are our hearts freely disposed to render to God the things that are God's? Or are we not secretly prone to value and commend ourselves, as if we had done something? "They sacrifice to their own net," says the Prophet, "and burn incense to their dragnet." Instead of seeing the hand of God in them - they ascribe their successes, victories, and prosperity to their own schemes and contrivances - to their own diligence and power.
But see the contrary spirit of sincere humility, conspicuously shining in the whole of Paul's conduct. Whatever is good was found in him, or done by him, he ascribes the glory and praise of all to God, "the giver of every good and perfect gift." He styles himself "less than the least of all saints," and "the chief of sinners" - no doubt feeling inwardly at the same time, what he expressed. Though his whole life was one continued exertion in the Lord's service - and though he labored more abundantly than all the rest of the Apostles - yet the genuine language of his heart at all times was, "By the grace of God, I am what I am" - "not I, but the grace of God which was with me." Here we see him where he ought to be, as a creature and as a sinner - he is nothing - and God is all in all, and must have all the glory.
To say of the Apostle's expressions is easy, but it is not so easy to feel what he felt, and to lie down in the same dust and ashes in which he lay. Often a great show of humility in speech and behavior, covers the rankest and most diabolical pride in the heart, but the veil is so thin, that its motions are easily seen by those who have their senses exercised to discern between good and evil. But how many deceive themselves in this matter, being unable or unwilling to distinguish between the shadow and the substance! Many think themselves most humble, when at the same time they are wholly devoid of the humble air and deportment of those who are guided and led to a behavior befitting humility,by the vigor of a lowly spirit within; but are filled, it may be, with the glory of their own humility, and exalted to Heaven with the high opinion of their self-abasement. Their humility is without one spark of gratitude to God, or any disposition to give Him the glory.
~Thomas Charles~
(continued with # 7)
Saturday, September 28, 2019
Pride # 5
Pride # 5
But the attempt is utterly fruitless. These things are wholly distinct in themselves, and must be distinctly managed by the soul in its dealings with God. The confounding of them by pride will only dishonor the grace of God, disturb our peace, and weaken our strength for obedience - as well as keep us from that humble posture which at all times befits us as sinners. This principle of self-righteousness must be mortified, before we can walk humbly with God, and before we can be brought from everything without or within us - to rest simply for favor and acceptance with God, on Him in whom the Father is well-pleased.
Not only is the foundation laid in mere grace, but the top-stone will be brought forth with shouting, "Grace, grace!" The Lord alone must and shall be exalted; and we shall be brought to count all things but loss and dung for the excellency of the knowledge of Christ. Not only shall nothing be exalted for our justification before God besides Him; but nothing shall be exalted with Him; for "the Lord alone shall be exalted in that day.
To correct this self-righteous spirit, the Lord often plunges His own people into the ditch, and causes their own clothes to abhor them - when, it may be, they have washed themselves in snow-water, and thought their hands clean. He takes off the restraint from some one or another of their corruptions - allows the world and the devil, with their temptations to assail them, until feeling still more their sinfulness and misery, they abhor themselves and repent in dust and ashes, and are more frequent and earnest in their applications to His blood which cleanses from all sin, and are brought to exalt "the Lord alone" in their hearts, and to rejoice in "the Lord their righteousness."
V. Are we not become as gods to ourselves, when in our own strength we address ourselves to our work, face difficulties, and encounter temptations?
Is it not natural to us thus to act independently of the Almighty? Do we not, even the best of us, find ourselves every day, almost in everything - acting as if we had an all-sufficiency of might and power in ourselves, and as if our own arms were to bring us salvation? And in this case not the Lord well say, "Behold man has become as one of us?" We are in a manner become insensible, that "in Him we live, move, and have our being," but act as if we had everything in ourselves.
In Him alone, we can live comfortably and usefully. Whatever we do in life that is great and is profitable to ourselves or others, we have all our strength and abilities for it, in every view - from Him. If we resist the devil, overcome the world, subdue the flesh, or live to God - we live in every sense in Him. In Him also we move - all the motions of the soul and body,are from Him entirely every moment. Not one motion of any single part of the body can we for an instant command without His permission - without His aid. Nor can there be in our minds, in the least degree, any spiritual motions of our thoughts, or any holy workings of our affections towards God - but what proceed every moment, in every degree, from Him. In Him we live, move, and have our being - both temporally and spiritually.
But in what heart dwells the practical belief of this? Are we not living, in this sense also, without God in the world? Where are those who are practically sensible, that, without continued influences and aids from above - we have, the best of us, wisdom for no work, no strength for no duty, no success under no trial, and no victory over no enemy? Are we not found making weak attempts for duties, fruitless struggles against temptations, until almost overcome; before we are made truly sensible of our own weakness, and apply to the Lord for strength?
What wonder is it, if in this case we hear people complaining, that they cannot do this work, or overcome that temptation If they could, would they not set up the idol, man, and "sacrifice to their own net?" God is determined in every thing to bring man our of himself. So far therefore as we depend on ourselves - so far we are sure to be disappointed.
It is our pride and self-sufficiency, and not our weakness - which gives any inward or outward enemy the victory over us. In proportion as we are truly humble - God gives effectual grace to help us in every time of need.
~Thomas Charles~
(continued with # 6)
But the attempt is utterly fruitless. These things are wholly distinct in themselves, and must be distinctly managed by the soul in its dealings with God. The confounding of them by pride will only dishonor the grace of God, disturb our peace, and weaken our strength for obedience - as well as keep us from that humble posture which at all times befits us as sinners. This principle of self-righteousness must be mortified, before we can walk humbly with God, and before we can be brought from everything without or within us - to rest simply for favor and acceptance with God, on Him in whom the Father is well-pleased.
Not only is the foundation laid in mere grace, but the top-stone will be brought forth with shouting, "Grace, grace!" The Lord alone must and shall be exalted; and we shall be brought to count all things but loss and dung for the excellency of the knowledge of Christ. Not only shall nothing be exalted for our justification before God besides Him; but nothing shall be exalted with Him; for "the Lord alone shall be exalted in that day.
To correct this self-righteous spirit, the Lord often plunges His own people into the ditch, and causes their own clothes to abhor them - when, it may be, they have washed themselves in snow-water, and thought their hands clean. He takes off the restraint from some one or another of their corruptions - allows the world and the devil, with their temptations to assail them, until feeling still more their sinfulness and misery, they abhor themselves and repent in dust and ashes, and are more frequent and earnest in their applications to His blood which cleanses from all sin, and are brought to exalt "the Lord alone" in their hearts, and to rejoice in "the Lord their righteousness."
V. Are we not become as gods to ourselves, when in our own strength we address ourselves to our work, face difficulties, and encounter temptations?
Is it not natural to us thus to act independently of the Almighty? Do we not, even the best of us, find ourselves every day, almost in everything - acting as if we had an all-sufficiency of might and power in ourselves, and as if our own arms were to bring us salvation? And in this case not the Lord well say, "Behold man has become as one of us?" We are in a manner become insensible, that "in Him we live, move, and have our being," but act as if we had everything in ourselves.
In Him alone, we can live comfortably and usefully. Whatever we do in life that is great and is profitable to ourselves or others, we have all our strength and abilities for it, in every view - from Him. If we resist the devil, overcome the world, subdue the flesh, or live to God - we live in every sense in Him. In Him also we move - all the motions of the soul and body,are from Him entirely every moment. Not one motion of any single part of the body can we for an instant command without His permission - without His aid. Nor can there be in our minds, in the least degree, any spiritual motions of our thoughts, or any holy workings of our affections towards God - but what proceed every moment, in every degree, from Him. In Him we live, move, and have our being - both temporally and spiritually.
But in what heart dwells the practical belief of this? Are we not living, in this sense also, without God in the world? Where are those who are practically sensible, that, without continued influences and aids from above - we have, the best of us, wisdom for no work, no strength for no duty, no success under no trial, and no victory over no enemy? Are we not found making weak attempts for duties, fruitless struggles against temptations, until almost overcome; before we are made truly sensible of our own weakness, and apply to the Lord for strength?
What wonder is it, if in this case we hear people complaining, that they cannot do this work, or overcome that temptation If they could, would they not set up the idol, man, and "sacrifice to their own net?" God is determined in every thing to bring man our of himself. So far therefore as we depend on ourselves - so far we are sure to be disappointed.
It is our pride and self-sufficiency, and not our weakness - which gives any inward or outward enemy the victory over us. In proportion as we are truly humble - God gives effectual grace to help us in every time of need.
~Thomas Charles~
(continued with # 6)
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