REFLECTIONS

An Exhortation to Spiritual Rest
 
“September 29.

“Arise ye, and depart; for this is not your rest.”  Micah 2:10.

                “One of the old divines, in his pastoral admonitions to his people, exhorts them not to look for that in the law which can only be found in the gospel—not to look for that in themselves which is only to be found in Christ—not to look for that in the creature which is only to be found in the Creator—and not to look for that on earth which is only to be found in heaven.

                “The present is not our rest. It was not designed to be our rest. It is not fit to be our rest.  And if we are Christians, we have relinquished it as our rest, and have chosen another.

                “Yet who does not need this exhortation? Our souls naturally cleave unto the dust. Many, like Reuben and Gad, prefer an inheritance on this side of Jordan. And even the godly themselves, who have not their portion in this life, but have said, As for me, I will behold thy face in righteousness, I shall be satisfied when I awake with thy likeness, even these need to have their pure minds stirred up by way of remembrance. ‘My people,’ says God, ‘have forgotten their resting-place.’

                “He therefore who takes pleasure in the prosperity of his servants, sends them this message, ‘Arise ye, and depart; for this is not your rest.’ And there are five messengers by which he sends it.

                “The first is his word. And we should read it and hear it for this very purpose. It meets us in our complaint and inquiry, ‘Who will show us any good?’ and says, ‘Acquaint now thyself with Him, and be at peace; thereby good will come unto thee.’ It forbids us to lay up treasures on earth. It commands us to seek those things that are above. It denounces the curse and misery of making flesh our arm. It proclaims the grandeur of the soul, and sets before us what alone is worthy of its ardor. It leads us into all truth, and places us at the foot of the Cross by which the world is crucified unto us, and we unto the world.

                “The second is affliction. God speaks by the rod as well as by the word. While he chastens us with his hand, he teaches us out of his law. Has he not by events plainly addressed us, ‘Ye have dwelt long enough in this mountain; turn ye, and take your journey?’ Has he not, by repeated frustrations of our hope, plainly said to us, ‘Let it suffice thee: speak no more to me of this matter?’ Perhaps our purposes have been broken off, even the thoughts of our hearts. Perhaps we have been made to possess months of vanity by sickness. Perhaps by death lover and friend has been removed far from us. And amidst the wreck of every thing dear to us, a voice, though we knew not at first that it came from heaven, said, ‘What hast thou here? And what dost thou here?’ And if we are much attached to the world, with all our losses and distresses, what should we have been without them? If the pilgrim be ever seduced from his way, it is by flowers and prospects; if ever he sits down and sings himself asleep, it is in a pleasant scene, and in fine weather, not when the sky is dark and stormy, and the road is rough and miry, for then, by contrast, the thought of home becomes dearer, and he feels an incitement to quicken his pace.

                “The third is worldly success. This, in some respects, may convince us more of the insufficiency and emptiness of every thing here than even our deprivations. When a man is unable to attain his object, he may still imagine that there is happiness in what he misses, and that he is miserable because he misses it. But when he has gained the prize, he is convinced that the dissatisfaction he feels arises from the nature of the thing itself. We long for certain acquisitions with all the fondness of hope, and feel not apprehension unless on the side of failure. We cannot believe, from the acknowledgments of others, that these things will belie expectation and still leave a void within; but only when we have made the trial ourselves—when we have formed the connection, filled the office, gained the fortune we desired; and in the midst of our sufficiency we are in straits, sigh over our indulgences themselves, and enjoyment as well as affliction cries, All is vanity and vexation of spirit. 

                “The fourth is the earnests and foretastes of a better world. And such Christians are favored with in the comforts of the Holy Ghost, in accesses to the throne of grace, in the power and glory of God which they see in the sanctuary, and in those sacred moments of divine communion alone, when they can say,

“’While such a scene of sacred joys
Our raptured eyes and souls employs,
Here we could sit and gaze away
A long and everlasting day.’

“And these not only call, but allure and win the heart away. When the clusters of grapes were brought to the Israel of God in the wilderness, they said in very intelligible language, What does your present condition supply like this? See what grows in the land that is before you. Taste; and go up and possess it.

                “The last is death. Every apprehension and approach of this cries, ‘It is high time to awake out of sleep; for now is your salvation nearer than when you believed.’ But this orders us to depart really as well as morally. God sends by it not only to his people, but for them. And it seems surprising that they should ever be ready to turn away from the messenger.  A child at school welcomes every messenger from home to him, but he desires most the messenger that comes for him. Joseph sends to Jacob and for him at once; and his father not only heard his words, but saw his wagons. ‘Oh, these are really to carry me to him. I shall soon see my son and die in peace.’

                “Such a messenger, Christian, is death to you. Come says God; you have toiled long enough; you have feared long enough; you have groaned long enough; your warfare is accomplished; enter the rest which the Lord your God giveth you. Come, for all things are now ready.

                “Yes; you will soon hear the voice saying, O Israel, you must this day go over Jordan. And why should you be unwilling to exchange the desert for the land flowing with milk and honey? Is not this the purpose of your travels; the end of your desires; the completion of your hopes? 

                “’But the swelling river rolls between.’ Fear not; the ark of the covenant will go before you and divide the waves, and you shall pass over dry-shod. And then let the streams reunite, and continue to flow on; you will not wish them to reopen for your return. What is misery to others is joy to you. ‘I shall go the way whence I shall not return.’”

-From Morning Exercises for Every Day in the Year, by Reverend William Jay (1769-1852); (Harrisonburg, Virginia; SPRINKLE PUBLICATIONS; 1998)

REFLECTIONS

Faithful Endurance in Affliction 

Morning Exercises; for Every Day in the Year, by Reverend William Jay (Sprinkle Publications; Harrisonburg, Virginia), 1998.

September 25.

“I would hasten my escape from the windy storm and tempest.”  Psa. 55:8.

     “Such was the language of David; and it may be the language of any other good man, in the depths of distress. But is it allowable and proper? There is no perfection here; and there is nothing concerning which we should indulge more tenderness of censure than hasty expressions, uttered under the pressure of pain or grief. Perhaps it was to prevent our severity here that the cases of Job and Jeremiah are recorded, both of whom, though eminent in piety, cursed the day of their birth. The Scripture is not harsh upon them; and it is observable, that when James refers to one of these bitterly complaining sufferers, he only says, ‘Ye have heard of the patience of Job.’ They who have never been in a state of peculiar distress, know little of the feelings of human nature under it. But there are others who can respond to the invitation of sympathy: ‘Pity me , pity me, O ye my friends, for the hand of God hath touched me.’ And the Father of mercies knows our frame, and remembers that we are dust. We are not required to choose suffering for its own sake, or to be indifferent to ease and deliverance. Our Savior himself had not that fortitude which mocks at pain, but that which felt deeply, and yet submitted. With strong cryings and tears he prayed, ‘Father, if it be possible, let this cup pass from me: nevertheless, not my will, but thine be done.’

     “But what allows of excuse, truth does not require us to commend. It was his infirmity that induced David to long for death, to hasten his escape from the stormy wind and tempest: and an old writer tells us it would have been more honorable for him to have asked for the strength of an ox to bear his trials, than for the wings of a dove to flee from them. Is not such language unworthy and ungrateful? Should we overlook and forget all our comforts? Have not these been great and numerous? And did we then long to flee away? Yea, are they not many and various even now? And shall we only dwell on the dark side? Let us examine again, and let truth and thankfulness stand by. And may they not yet be many and great? Afflictions are not immutable dispensations. What changes often take place, to the surprise as well as joy of desponding sufferers.

‘The Lord can change the darkest skies—

Can give us day for night;

Make drops of sacred sorrow rise

To rivers of delight.’

     “And is there no unbelief in the case? You are afraid of all your sorrows; and not only of their continuance and increase, but of their influence and effects. You dread lest you should not bear them properly, so as to glorify God; but sink in the day of adversity. Yet, O thou of little faith, wherefore dost thou doubt? Is not he able to preserve and support and comfort thee? And has he not engaged to do it? Has he not said, I will never leave thee, nor forsake thee? ‘When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.’ And has not his conduct always accorded with this assurance, both with regard to others and with regard to thyself?

‘Did trouble ever yet befall,

And he refuse to hear they call?

And has he not his promise passed,

That thou shalt overcome at last?’

     More than once you have been appalled in the prospect of a trial; but when the evil day came, there came with it mercy and grace to help. Perhaps you even gloried in tribulation. Perhaps you would not refuse to pass through some of those distressing exercises again, to enjoy the same peace and comfort.

          

      “Is there not much ignorance and inconsideration in this impatience? How do you know that it is better to escape from these troubles than to bear them? Not one of them has befallen you by chance. May you not infer the righteousness of them all from their very author? Is not his work perfect? Are not his ways judgment? He doth all things well. Does he detain you in distress because he does not love you? Yea, he loved you with an everlasting love; and withheld not his own Son from you. You may therefore entirely confide in him, assured that if he does not release you, it is because he waits to be gracious; and also equally assured, that blessed are all they that wait for him; for it is good for a man not only to hope, but quietly wait for the salvation of the Lord.

           

     “First, your own welfare may require the process. The Saviour was made perfect through suffering; and the character of every Christian is more formed and improved from his afflictions than his enjoyments. What would some of you have lost, had you fled away before such a trying dispensation enriched your faith and hope. How much of your happiness in heaven will arise from a review of your present conflicts on earth. The very trial of your faith is precious; and the crown of life is promised, not to him that escapes, but to him that endureth temptation. Afflictions are heavenly agents, and work for you a far more exceeding and eternal weight of glory.

     “Secondly, the welfare of others may require it also. We are detained here to be useful, and we are often most useful in our trials. Nothing strikes like facts. The passive graces are the most impressive. They are better than a thousand sermons; better to arrest the careless, to instruct the ignorant, to encourage the timid, to comfort the desponding. It was well Bunyan did not escape from the prison at Bedford, or we should not have had his Pilgrim’s Progress, and his Holy War. Paul was a prisoner, and knew to depart and be with Christ was far better; nevertheless, because it was more needful for the Philippians, he was willing to abide in the flesh, and acquiesced in the adjournment of his deliverance and bliss. And here you also may be wanted. Perhaps you have a venerable mother, and are required to rock the cradle of her age who rocked the cradle of your infancy. Perhaps you are a parent, and a rising family is dependent on your care, instructed by your wisdom, edified by your example. We are all placed in circumstances where we may prove a blessing, and this is our only opportunity. We may glorify God in heaven, but not in the same way as now, by submission, patience and self-denial. This is an advantage we have above the glorified. They cannot exercise candor, and forgive injuries, and relieve distress, and save souls. Life is ours as well as death. Therefore all the days of our appointed time let us wait, till our change comes.”

-From Morning Exercises; for Every Day in the Year, by Reverend William Jay of England  (Sprinkle Publications; Harrisonburg, Virginia), 1998.

REFLECTIONS

When I Survey the Wondrous Cross-A Hymn

“When I survey the wondrous cross
On which the Prince of glory died,
My richest gain I count but loss,
And pour contempt on all my pride.

Forbid it, Lord, that I should boast,
Save in the death of Christ my God!
All the vain things that charm me most,
I sacrifice them to His blood.

See from His head, His hands, His feet,
Sorrow and love flow mingled down!
Did e’er such love and sorrow meet,
Or thorns compose so rich a crown?

His dying crimson, like a robe,
Spreads o’er His body on the tree;
Then I am dead to all the globe,
And all the globe is dead to me.

Were the whole realm of nature mine,
That were a present far too small;
Love so amazing, so divine,
Demands my soul, my life, my all.

To Christ, Who won for sinners grace
By bitter grief and anguish sore,
Be praise from all the ransomed race
Forever and forevermore.”

-Isaac Watts  English Hymnwriter, Theologian and Logician  1674-1748

REFLECTIONS

A Puritan’s Prayer

“THE INFINITE AND THE FINITE

Thou Great I Am,

Fill my mind with elevation and grandeur at the thought of a Being

  with whom one day is as a thousand years,

  and a thousand years as one day,

A mighty God who, amidst the lapse of worlds,

  and the revolutions of empires,

  feels no variableness,

  but is glorious in immortality.

May I rejoice that, while men die, the Lord lives;

  that, while all creatures are broken reeds,

  empty cisterns,

  fading flowers,

  withering grass,

  He is the rock of ages, the fountain of living waters.

Turn my heart from vanity,

  from dissatisfactions,

  from uncertainties of the present state,

  to an eternal interest in Christ.

Let me remember that life is short and unforeseen,

  and is only an opportunity for usefulness;

Give me a holy avarice to redeem the time,

  to awake at every call to charity and piety,

  so that I may feed the hungry,

    clothe the naked,

    instruct the ignorant,

    reclaim the vicious,

    forgive the offender,

    diffuse the gospel,

    show neighborly love to all.

Let me live a life of self-distrust,

  dependence on Thyself,

  mortification,

  crucifixion,

  prayer.”

-From, The Valley of Vision, edited by Arthur Bennett, (The Banner of Truth Trust; 1975); page 104.

REFLECTIONS

“1 Samuel 1; Romans 1; Jeremiah 39; Psalms 13-

How does the wrath of God manifest itself according to the Scriptures?

There is no short answer to that question, because the answers are many, depending on an enormous array of circumstances. God’s wrath wiped out almost the entire human race at the Flood. Sometimes God’s punishment of his own covenant people is remedial. Sometimes it is immediate, not the least because it then tends to be instructive (like the defeat of the people at Ai after Achan stole some silver and fine Babylonian clothes); at other times, God forbears, which at one level is gracious, but granted the perversity of God’s image-bearers, is likely to let things get out of hand. The final display of God’s wrath is hell itself (see, for instance, Rev. 14:6ff.).

Romans 1:18ff. pictures the revelation of God’s wrath in a slightly different way. What Paul presents here is not the only thing to say about God’s wrath—even in Paul—but it contributes something very important. Not only is God’s wrath being revealed against “all the godlessness and wickedness of men who suppress the truth by their wickedness” (1:18), but it manifests itself in such sins—that is, in God’s giving people over to do what they want to do (1:24-28). In other words, instead of rebuking them in remedial judgment or curtailing their wickedness, God “gave them over”: to “shameful lusts” (1:26) and a “depraved mind” (1:28). The result is multiplying “wickedness, evil, greed and depravity” (1:29). The picture painted in the rest of the verses of Romans 1 is not a pretty one.

We must reflect a little further as to what this means. In our shortsightedness we sometimes think God is a little abrupt when in certain passages, not least in the Old Testament, he instantly chastens his people for their sins. But what is the alternative? Quite simply, it is not instantly chastening them. If chastening were merely a matter of remedial education to morally neutral people, the timing and severity would not matter very much; we would learn. But the Bible insists that this side of the Fall we are by nature and persistent choice rebels against God. If we are chastened, we whine at God’s severity. If we are not chastened, we descend into debauchery until the very foundations of society are threatened. We may then cry to God for mercy. Well and good, but at least we should see that it would have been a mercy if we had not been permitted to descend so far down into the abyss.

Granted the shape and trends in Western culture, does this not argue that we are already under the severe wrath of God? Have mercy, Lord!”

-From For the Love of God; Volume One, D. A. Carson (Crossway Books, Wheaton, Illinois; 1998)