13 Saturday Dec 2014
Posted in Prayer, Repentance, Self-Denial
Tags
Give me to feel a need of his continual saviourhood,
and cry with Job, ‘I am vile’,
with Peter, ‘I perish’,
with the publican, ‘Be merciful to me, a sinner’.Subdue in me the love of sin,
Let me know the need of renovation as well as of forgiveness,
in order to serve and enjoy thee for ever.
The Valley of Vision
“God The Source of All Good”
12 Tuesday Aug 2014
Posted in Dietrich Bonhoeffer, Discipleship, Faith, Obedience, Self-Denial
Following Christ means taking certain steps. The first step, which responds to the call, separates the followers from their previous existence. A call to discipleship thus immediately creates a new situation. Staying in the old situation and following Christ mutually exclude each other. At first, that was quite visibly the case. The tax collector had to leave his booth and Peter his nets to follow Jesus. According to our understanding, even back then things could have been quite different. Jesus could have given the tax collector new knowledge of God and left him in his old situation. If Jesus had not been God’s Son become human, then that would have been possible. But because Jesus is the Christ, it has to be made clear from the beginning that his word is not a doctrine. Instead, it creates existence anew. The point was to really walk with Jesus. It was made clear to those he called that they only had one possibility of believing in Jesus, that of leaving everything and going with the incarnate Son of God.
The first step puts the follower into the situation of being able to believe. If people do not follow, they remain behind, then they do not learn to believe. Those called must get out of their situations, in which they cannot believe, into a situation in which faith can begin. This step has no intrinsic worth of its own; it is justified only by the community with Jesus Christ that is attained. As long as Levi sits in the tax collector’s booth and Peter at his nets, they would do their work honestly and loyally, they would have old or new knowledge about God. But if they want to learn to believe in God, they have to follow the Son of God incarnate and walk with him.
Dietrich Bonhoeffer, Discipleship, Chapter 2
10 Sunday Aug 2014
Tags
Affliction, Augustin, Biblical Counseling, Confessions, Contentment, contentmetn, Discipleship, Heaven, Jeremiah Burroughs, Pray, Self-denial, Study Guide, The Rare Jewel of Christian Contentment
The previous post in this series may be found here
The Rare Jewel of Christian Contentment.7
Christ’s School of Contentment (86-92)
Self-Denial
As you consider this first series of questions, ask yourself, (a) why is this a hard lesson; and (b) do you even consider this to be an actual demand upon you [would you actually do this].
1. What is the first lesson?
2. Why does Burroughs write that you must learn this “or you can never be a Christian”?
4. What does yielding produce (page 87)?
15 Saturday Feb 2014
Posted in Jeremiah, Ministry, Self-Denial
Tags
Christian Ministry, Discouragement, Jeremiah, Jeremiah 12, Jeremiah 12:5, Ministry, Philip Ryken, Preaching, Running with Horses
In Jeremiah 12:5, we read the words of God to Jeremiah: “If you have raced with men on foot, and they have wearied you, how will you compete with horses? And if in a safe land you are so trusting, what will you do in the thicket of the Jordan?”
Philip Ryken explains these verses as follows:
The point is that Jeremiah hadn’t seen anything yet. The troubles he was having in Anothah were nothing compared with the troubles he would later have in Jerusalem, Babylon, or Egypt. Things were bad but not the worst. If Jeremiah thought he had trouble today, he needed to wait until tomorrow. Anyone who gets discouraged downtrodden and defeated over many little things will never fulfill his divine calling. If even little disappointments tempt Jeremiah to leave his calling how will he cope with real persecution?
God has great things in store for Jeremiah but he would never achieve that unless he was willing to persevere in the little things. He had to be willing to race with men before he could compete with horses. The same is true for every Christian. If you complain about the simple things God has already asked you to do, then you lack the spiritual strength to do what he want you to do next. If your troubles keep you from doing the Lord’s work now, you will never have to strength to do it later. If you want to do something great for God and you must begin by doing the little things for God, and the only way to do the little things for God is to do them by the strength of the Holy Spirit.
Philip Ryken, Jeremiah & Lamentations, “How Can You Run With Horses?” 222.
23 Thursday Jan 2014
Posted in Christology, G. Campbell Morgan, John Milton, Matthew, Self-Denial, Submission
Tags
Devil, G. Campbell Morgan, John Milton, Matthew 4, Paradise Lost, Reign, Satan, Submission, Temptation of Christ, The Crises of Christ, The Temptation of Christ
And yet consider still more closely. “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.“‘Weak from the hunger following upon forty days of fasting, the devil suggested that He should strengthen Himself with bread. His reply, “It is written,” is a revelation of the true sources of strength. The strength of manhood does not lie in the assertion of rights, but in submission to the will of God. Mark well how that answer of the perfect One drags into light the false philosophy of evil, which the fallen race has universally accepted. The most applauded position that man takes is that in which he declares, I drove my manhood by the assertion of my rights; but this perfect Man declares that the strength of manhood lies in the absolute abandonment of His will to the will of God, that being the only right He possesses.
In the last analysis the argument of the devil had been a presupposition that all man needed for his sustenance was food for his physical life. That unwarrantable assumption Christ answered by declaring that no man’s whole life can be fed by bread that perishes. He needs more, that his spirit shall be fed, and its strength sustained by feeding upon the word proceeding from the mouth of God, and its safety ensured by abiding within the will of God.
G. Campbell Morgan, The Crises of Christ (170-171). The applauded philosophy was set forth well by Milton in Satan’s speech found in Book I of Paradise Lost:
Here at least
We shall be free; th’ Almighty hath not built
Here for his envy, will not drive us hence: [ 260 ]
Here we may reign secure, and in my choyce
To reign is worth ambition though in Hell:
Better to reign in Hell, then serve in Heav’n.
07 Sunday Jul 2013
Posted in David Clarkson, Discipleship, Faith, Hebrews, Preaching, Puritan, Self-Denial, Submission
Tags
David Clarkson, Discipleship, Faith, Hebrews 11:13, Of Living as Strangers, Preaching, Puritan, Puritan Preaching, Sermon, Sermon Outline, stranger, strangers and aliens
Of Living as Strangers
The Christian life is often spoken of as a “pilgrimage.” John Bunyan’s Pilgrim’s Progress made this image lively and plain. If the life is one of “pilgrimage”, then one must know the rules of the travel. Many travelers have found themselves ruined by being ignorant. In his sermon, “Of Living as Strangers” (vol. 1 collected works), David Clarkson demonstrates the place of this doctrine in the Christian life and then provides a rebuke and instruction on how the Christian must live, to live as a stranger.
This sermon would be a useful teaching tool and test for Christian discipleship.
An outline of the sermon follows:
And confessed that they were strangers.—Hebrews 11:13
“Obs. Those that would die in the faith, should live as strangers and pilgrims.”
I. The believer is everywhere shown to be a stranger in this world.
A. This is shown throughout the Bible:
1. Jacob. Gen. 47:9
2. God tells the people that they will be strangers, even after they enter the land, “The land shall not be sold in perpetuity, for the land is mine. For you are strangers and sojourners with me” (Lev. 25:23).
3. David calls himself a stranger while he reigns as kin.
4. This continues in the NT, 1 Pet. 2:11.
B. What does it mean to be a “stranger” or “pilgrim?”
1. It means that we live in this world only a short while.
a. At best, we can only know this world as an inn; a place of temporary lodging.
b. The laws and customs of the people of God and this world will differ. “The laws of their own country have no place here: the law of faith, love, self-denial, loving enemies, &c. Such a country is the world to the people of God, a strange country; and in this respect they are strangers.”
2. “In respect of their design, their motion, it is still homewards. This strange country likes them not, nor they it; they are travelling towards another, that which is, that which they account, their home, that better country, that heavenly country, that city prepared for them, that city whose builder and maker is God.”
3. The believer must travel through the land, taking all only what is fit for the journey: “Much would be a burden, a hindrance to them in their journey; they have more in hopes than hand….Though they be princes, sons of God, heirs of a crown, their Father sees it best, safest for them, to travel in a disguise.. ..Their treasure, their crown, their glory is at home, their Father’s house; till they come there they are strangers.” The believe must expect no more than is fit for a traveler.
4. “In respect of their usage. They are not known in the world, and so are often coarsely used. In this strange country they meet with few friends, but many injuries.”
5. “In respect of their continuance. Their abode on earth is but short. A stranger, a traveller stays not long in one place.”
6. “In respect of their relations. Their dearest relations are in another country. Their Father, their Husband, their Elder Brother, their dearest Friend, their Comforter, and the far greatest part of their brethren and fellow-members, are all in heaven. He that lives at a distance from his relations may well pass for a stranger.”
II. Use of the Doctrine
A. The Christian must not live on earth, thinking himself to be a home.
1. All the hope must be elsewhere.
2. Clarkson gives this rebuke, “No wonder if these people be unwilling to die, since they must part from the world as one parts from his own country to go into banishment. They that thus live in the world cannot expect to die in the faith. Whose image and superscription do they bear?”
B. He then encourages and directs Christians how to live as strangers here.
1. Don’t let the pleasures and comforts of this world be your comfort and custom. 1 Peter 2:12; Romans 12:2.
2. Be patient in suffering: You are stranger here; you cannot expect better. Leave vindication to the Lord.
3. Be content with what you have: it is only temporary: “it is but a while, and you will be at home, and then you will find better entertainment, and more plenty.”
4. Don’t set your heart on this world. Remember, you’re leaving.
5. Hurry home: don’t stray out of the way and after sins, vanities and deceits. Think of dear God is to you – and you to God. “Oh let the sight, the thoughts of Jesus, quicken your pace. And while you are absent in the body, let your hearts be at home, your hearts in heaven, where are your treasure, your joys, your crown, your glory, your inheritance, your husband. Oh, is not here allurement enough? This is the way to be at home while you are from home.”
6. Be not too fearful of death. It is a sleep now; Christ’s death did change the property of it? and will a pilgrim, a weary traveller, be afraid of sleep? When you are come to the gates of death, there is but one step then betwixt you and home, and that is death. Methinks we should pass this cheerfully, the next step your foot will be in heaven.
17 Monday Jun 2013
Posted in Biblical Counseling, Confession, Mortification, Paul Baynes, Puritan, Self-Denial
Tags
1 Samuel 4:7, 2 Corinthians 7:1, 2 Peter 2:20, 2 Timothy 3:1-9, Genesis 39:10, Hebrews 11:24, Hosea 14:9, Hosea 6:4, James 1:25, Luke 19:2, Luke 7:37., Mark 6:19, Matthew 22:31, Matthew 5:20, Micah 6:6, Psalm 50:16, Romans 6:2, Titus 3:1-2.
(The previous chapter may be found here: https://memoirandremains.wordpress.com/2013/06/13/paul-baynes-brief-directions-unto-a-godly-life/)
CHAPTER FIVE: PRACTICE AND PROFESSION
Thus having spoken of the inwards lusts and sins of the heart, and showed how they are disliked and renounced all believers: the like is to be shown of outward sins of the life, that they be abhorred and shunned also: which is the rather to be considered, because many boast they have true hearts to God, when their lives are wicked; but rejoice either about their salvation, or the goodness of their heart: if their behavior be stained with outward wickedness, and their holy profession blemished with open in shameful sins, then their boast is vain. None can be truly godly who does not endeavor to walk free from offensive evils (if he knows them to be sins). This can be seen throughout Scripture: 1 Samuel 4:7, Hosea 14:9, 2 Corinthians 7:1; 2 Peter 2:20, James 1:25; Romans 6:2. By example, Joseph, Genesis 39:10, Moses, Hebrews 11:24, Zacheus, Luke 19:2, of the sinful woman, Luke 7:37.
They plainly showed that they believed in Christ, because they came to forsake sins which by nature they loved and by custom they had long lain in; they did this even though the sin was pleasant unto them[1].
Those Who Will Not Utterly Renounce Sin
Notwithstanding the former doctrine be most plain for Scripture and reason, yet there are many that hope for salvation, and yet renounced not open sins, and outward offenses.
These are referred to four sorts.
The Gross Offender[2]
The first are gross offenders. They show their hypocrisy by open and repeated evil. They may profess Christianity, but they consider it to be of little worth. Their constant wickedness causes them to think poorly of all others – and to become hardened and blinded in their own sin. Now such hardness of heart and lack of conscience evidences God’s judgment – especially when they continue to make some sort of profession of godliness and at the same time show no evidence of change in their heart. 2 Timothy 3:1-9.
The Completely Careless
The second sort are such as being rude[3] and ignorant, or altogether careless; flattering themselves in that gross and brutish estate, who have many speeches also suitable for their lives, which lay open their hearts to all.
The Occasionally Conforming
The third sort our such as because they keep within some civil course of honesty, and are free from gross[4] crimes[5], think themselves to be in a very good estate – even though their many faults to be seen in them. Some of these (as also of the former) are sometimes pricked in their conscience for sin, or rather for punishment of it. Exodus 9:27. They may show some change in life. Mark 6:19, Hosea 6:4, Micah 6:6. They will sometimes make vows and covenants to do well. Psalm 78:36. They will sharply reprove others. Psalm 50:16. They have some sudden flashes of grace, and yet do lack true godliness. Therefore, they have their sentence pronounced by their Savior. Matthew 22:31 & 5:20.
The Censorious “Brother”
The fourth sort of professors[6] are such who think well of themselves due to their seeming zeaL. Yet, they cannot brook or abide any other that differ from them in judgment. They are taunters, railers[7] and slanderers of their brothers. Yea, most sharp and uncharitable and proud censurers of their brothers and betters; who are so soon ripe in their own conceit, that none is meet[8] or sufficient to teach them. Titus 3:1-2.
The life thus led is not the life which God requires, neither are those works which faith affords. So that howsoever God gathers his elect out of all these kinds, yet are none of them will be accounted as his, while their hearts abide stained with such corruptions, or their lives defiled with such treachery.
The Godly Do Have Faults
Against this that has been said, some will be objecting in asking, Why such differences made of men? Have the godly no faults? Are they without infirmities? Are they not like unto other men sinning [don’t they sin like other men?]. If it be so, why should they be shoaled [differentiated or distinguished as a group] from the others?
The distinction is made by the Lord himself, in name, conversation [manner of life], and reward. Psalms 1:2 & 50:16; 1 Thessalonians 1:9.
The end of the ministry is to shoal God’s elect and beloved ones from the world, and to bring them to his sheepfold.
When the Godly Comes to Themselves
How can this be, if they be not partakers of the same sins that other men are? It cannot be denied, but the godly are somewhat infected with common corruptions, living where Satan lives. And further, it is possible they may also lie in the same loathsomeness for season. But yet so, as it appears plainly, that they were not given over like wicked men: for when they come to themselves again, we see how strangely they are amazed at their own offense, how they tremble to think what they have done, and can have no peace within themselves till they return home again after they are gone out of the way, and so are made more vigilant and wary against the like another time.
The which of the wicked cannot be said.
Why Would God Let the Godly Sin?
Besides the falls of the godly are but when they are securer and take liberty onto themselves[9]. 2 Samuel 11:4. Sin comes for the godly when they fail to fence themselves and as they are charged.[10] Hebrews 4:1 & 3:12. As for reproachful and flagitious falls, we must know that it is possible for us to be preserved from them. 1 Peter 5:10. So was Enoch, Abraham, Caleb, and Joshua, with many others; but yet as many rare and servants of God have fallen into shameful sins, so may we: God suffers his servants to fall so dangerously for these causes.
1. 1. For the humbling of them.
2. 2.. That they see his exceeding bountifulness and pardoning so great sins, and so love him the more, Luke 7:47, John 21:15.
3. 3. That others far weaker than they, yet faithful, may be encouraged to believe that there sin shall be pardoned, and their weak service accepted by God. 1 Timothy 1:16. Without such an example of repentance, they might otherwise be discouraged. Out of these cases, if we hold fast to faith and stand upon our watch, we need not fear falling, for God takes no pleasure to cast them down who desire to stand, but to raise them up who are fallen. Psalms 130:3. To help our weakness, the supply our wants, and to deliver us from such dangers as we fear, so far as it is expedient; or else he makes us able to bear them.
The Infirmity of Sin Continues
Now concerning infirmities, it must be granted, that because they have still a body of sin within them, they must needs be subject to infirmities, and this is properly a sin of infirmity, When partly of [deficient] knowledge and more through frailty, an offenses is wrought to the displeasing of God: and when such a one is committed – even though he does not wish it to be so – yet because the power of corruption at that time is greater in him the strength of grace, therefore he was forced to yield to it. It is in this that the godly do much differ from all wicked: for it is their greatest care that they may not fall, the greatest sorrow when they are overcome, their greatest joy, when they do prevail over sins; none of which are to be found in the wicked.
[1] The original sentence reads, “Thefe forfaking thofe sinnes whicy by nature they loved, and by cuftome they had long lien in, doe plainly fhew that they believed Chrift, forfaking their old sinnes, though they were never fo pleafant unto them.”
[2] The original paragraph reads, “The first are gross offenders,whom every vile person do scorn because he does see their hypocrisy by open and often committed evils, and has Christian religion itself in mean account, for their cause; for profane men when they see and walk sincerely indeed, and without just cause of rebuke, are little moved up their example, neither greatly reverence them, or take any good by them, but reproach them rather; for this is because they see so many, besides some outward appearance of zeal, were little better in their lives than themselves, and therefore they are hardened to think so of all the rest; which willful blindness and hardness of heart, though it be a fearful sign of God’s vengeance to them, yet this is the great part may be justly ascribed to the lives of those two professing godliness, in their deeds deny the same. 2 Timothy 5:6. For whom it had been better but they had never made any profession at all, such as Saul. 1 Samuel 22:18.”
[3] Here “rude” means unsophisticated, ignorant – not merely poorly mannered. These are people who seemingly do not even recognize their profligate sin.
[4] Open, obvious sin.
[5] Not merely offenses against the law of the state, but also against God’s law.
[6] A “professor” is one who professes Christianity, irrespective of whether he leads a Christian life.
[7] To “rail” against someone would be rant and revile.
[8] No one is suitable.
[9] Our greatest danger comes when we think ourselves secure.
[10] Proverbs 4:20–27 (ESV)
20 My son, be attentive to my words;
incline your ear to my sayings.
21 Let them not escape from your sight;
keep them within your heart.
22 For they are life to those who find them,
and healing to all their flesh.
23 Keep your heart with all vigilance,
for from it flow the springs of life.
24 Put away from you crooked speech,
and put devious talk far from you.
25 Let your eyes look directly forward,
and your gaze be straight before you.
26 Ponder the path of your feet;
then all your ways will be sure.
27 Do not swerve to the right or to the left;
turn your foot away from evil.
13 Thursday Jun 2013
Posted in 1 John, Biblical Counseling, Mortification, Paul Baynes, Puritan, Repentance, Self-Denial, Watching
Tags
1 John 2:14-16, Brief Directions Unto a Godly Life, Faith, Mortification, Mortification of Sin, Paul Bayne, Paul Baynes, Puritan, Renunciation, Watching
(Chapter three can be found here: https://memoirandremains.wordpress.com/2013/06/12/paul-baynes-brief-directions-unto-a-godly-life-chapter-3/)
CHAPTER FOUR: THE STAGES OF THE CHRISTIAN LIFE
And yet these and many other suchlike are renounced as they come to be known of God’s servants, and resisted, according to the wisdom which God has given them; although and others there will it rain, and the obtaining of grace to this, as a special part of Christianity. Ephesians 4:22. So that he that exercises himself in observing his soul and shameful lusts, when he has been led away, deceived by them, which of them do most trouble him, and must often prevail with him, and so by the helps which God has given him, to resist them, though but weakly and imperfectly, he need not doubt but that he is occupied in the godly life.
Thus all God’s children do renounce and overcome their wickedness, though not all in like measure. Yet even the weakest hate and strive against sin, when it is seen and perceived. All are not so meek as Moses (Numbers 12:13), so faithful as Abraham, so continent is Joseph (Genesis 39); so zealous as David; nor so full of love is the woman in the gospel (Luke 7:47). Yet those that be behind others (so it be a truth that they endeavor) are not to be discouraged, for all believers have not their part of the same degree of mortification, some receive 34, some 60, some an hundred. Indeed those who are most of all troubled for being behind others, do declare plainly, that they love the grace that they mourn for, and hate deadly the corruption which they complaining cry out of. Now who do not mourn their sins, but rather willingly suffer themselves to be ruled and led by their lusts can no ways claim any part of a godly life. For he that is so minded, could not be but carnal, estranged from God, and a bondman of hell.
Comfort for the Faltering Christian
But the Christians that strive against those, and declined them in their measure, may stay themselves for their comfort on these three special graces.
1. That they have a clear knowledge of their salvation.
2. That they account it as their chief treasure.
3. That they be settled forward in some plane in good course of life, whereby they grow in faith, and the obtaining of God, though with some striving.
But if they walk destitute of any of these three, they shall be snared much with fear and unquietness. These therefore, must be earnestly labored for, being of all things most necessary to be learned of such as have obtained already to the knowledge of true happiness by Jesus Christ: for is a man knows nothing profitable of the salvation before he believes, so after he believes, he knows nothing profitably to grow on with comfort is Christian course, without these three faithfully and carefully looked unto that preserved.
Why Does God Not Sometimes Give Us More Grace?
As for the greater increase of faith, knowledge, strength against sin, comfort and suchlike fruits of the Spirit, sometime the Lord does withhold them, either because he sees them in some respect not to be good for us or the present (2 Corinthians 10:9), or else try us [to make a trial of our faith], whether we love them[1] so well, that we will seek after them still were no.
But for the most part, if we grow not, it is most justly to be imputed to our own fault as toour own ignorance, sloth, favoring of ourselves and sin. Or, if these be not the causes, then it is her own timorousness and unbelief, fearing that such graces we desire shall not be given to us; whereas we ought to believe.
Neither need we fear lest by believing this we should be too presumptuous, for God has promised it, commanded us to trust in him. James 1:6. And if we fail not in using the means, staying upon the Lord by faith, assuredly he will not fail nor disappoint us; but we shall have grace to guide our feet, to rise when we are fallen, returned when we are stepped out of the way, and to walk in most sweet safety under God’s protection, all the day. Deuteronomy 33:12. And finally, our gain shall be such as shall cause us to marvel at God’s goodness, and giving us more than we have asked.
Three Levels of Growth in Grace
Objection: A question may here be moved how the minds and hearts of the believers are taken up usually seeing they renounce outward lusts?
Answer: Their thoughts are according to their divers [various stages of] growth and ages, which are three[2].
1. The highest degree as of old age, or the experienced estate which yet is not the perfect age of Christ(for that shall not fall us to the life to come) but a firm, constant, and settled going on to that perfection.
2. The second is the middle-age in Christianity, in which as young men and wrestling, we have courage against our sinful lusts; but yet like on to them who have many foils, we are oftentimes cooled in our courage, though we sometimes prevail, ever-growing, though slowly.
3. The third is childhood or infancy, the lowest in the last. That which is principally discerned by an earnest desire of the sincere milk of the word, namely, of the promises of forgiveness of sins; which although some of these dear children of God cannot with full assurance laid hold of; yet this their hungry desire after it (which cannot be satisfied without it) with a sensible fear to offend God, is a true sign thereof.
Those of Long Experience
The first sort our such as through long experience, and much acquaintance, the practice of a godly life, have obtained grace to guide themselves more constantly than others, and to keep within bounds. They are much freed from this bondage, and seldom so grossly succumb to a corrupt lust as others: which estate, though it would be aimed at by all godly people, yet it is not obtained but of such as have cost them their minds to the heavenly course, and to whom good meditations and thoughts to shun and avoid evil are become a pleasure; and who understand the content of the commandments so that they can discern the good from evil.
Now those who have their minds usually set up on some one or other of the infinite [perfect, eternal] heavenly instructions, which from time to time [continually] have treasured up in their hearts. Whereby, though they be not quickened up [changed] as they have desired, or desire to be, yet they are held [back from] much evil. They often consider God’s unutterable kindness, of man’s mortality, the momentary estate of all things under the sun, the blessed estate of the elect, the endless woe of the damned and suchlike. They are often beholding and meditating on God, his majesty, power, wisdom, eternity, justice, patience and long-suffering, and of his care for them. But a great part of their daily thought is this, how they may have a good conscience at all things pleasing God, and how they may be prepared for the cross; also how they may hold constantly the profession of their hope onto the end with joy; how they may resist all occasions of evil; what lets [hindrances] they shall find from without and within. And lastly, how they may order well their particular actions and their callings, that they may make a good account at the end of the day, and so at the last end [the final judgment].
Thus the first sort are exercised, yet not wholly free from evil thoughts, and vain desires,. For not even Paul was freed from such. 2 Corinthians 12:19, Romans 7:24. And God will make them see their weakness from time to time, especially to subdue pride in them, and to hold them under.
The Young Men
The second sort compared to young men, are neither so experienced in Christianity as the father, nor yet utterly unacquainted therewith, as the newborn babes.
These are especially occupied and fighting against temptations, and resisting unruly lusts. Joel 2:4. For knowing by the light of the Scriptures, or corruptions they have in themselves, they watch their hearts to urgently; they pray against their corruptions often and earnestly; they are always in fear lest they should be overcome, and casting [searching for] how they may avoid the occasions of sin. And sin becomes odious onto them, yet not ever [finally] overcoming [corruptions]. They are often unsettled and distempered; often renewing the covenant with the Lord to please him better; sometimes discouraged, but they rise again, glad to use all good helps, both public and private, and having prevailed against greater corruptions, are earnestly set against the smaller, and such is seem less dangerous, such as the idle rovings of their brain which do not directly so much carry them after evil as hinder them from good [3]
They are continue to suffer from some infirmities. But God permits this that they may be more humble and not forget what they were in times past.
And so we see that the second age and growth in Christianity is a striving betwixt fear and hope, sorrow and joy – rather than superiority over unruly affections. It is an estate standing in need of counsel and help, rather than fitted and experienced to counsel, direct and settle others: but the more sure they be of their salvation[4], the more expert they should be in the battle.
The Little Children
The third sort compared to little children, who hang up on the breast and do labor for knowledge of their Father in Christ, and desire the means of their spiritual nourishment. 1Peter 2:2. Their thoughts are taken up in these things, and their keeping themselves that they may not offend or displease their Father. They are cheerful while their small faith is held up by cleaving to the promise. And since they will be uncheerful when their faith fails – they must be careful of two perils.
The first is, lest upon pretense of seeking continuance of comfort, they neglect their lawful business; for Satan appears as an angel of light[5].
The second, when they lack the comfort of assurance, they be driven to any distrust or desperate fear; for so the devil appears as a roaring lion.[6]
These must grow daily out of their childishness, mortifying all such faults as are in them – purging such from them. With these children, the Lord deals most kindly, not showing them all their corruptions at once, which were enough to dismay them; or how many afflictions abide them [are in wait for them] which would likely overwhelm them.
With us we may see in these three degrees, have for the most part the purged hearts of God’s children are taken up; the weakest of which do far differ from the secretive hypocrite.
[1] Will we seek the grace of God even if God does not give us immediate ease from sin? Will we be those who will strive for holiness?
[2] At this point, Baynes plainly relies upon the threefold level of maturity mentioned by John:
1 John 2:12–14 (ESV)
12 I am writing to you, little children,
because your sins are forgiven for his name’s sake.
13 I am writing to you, fathers,
because you know him who is from the beginning.
I am writing to you, young men,
because you have overcome the evil one.
I write to you, children,
because you know the Father.
14 I write to you, fathers,
because you know him who is from the beginning.
I write to you, young men,
because you are strong,
and the word of God abides in you,
and you have overcome the evil one.
[3] The mere fact of constant distractions and thoughtlessness – while not evil in itself – create conditions which will later find fertile ground for evil
[4] This is a point made at the beginning of Bayne’s treatise: Security of salvation is a great means to give strength to our Christian growth. Now such assurance must not be careless – from the outside, but may seem the same.
[5] They cannot let their despair over their spiritual state to bring them to carelessness over their other obligations. If they fall apart, Satan will have an opportunity to take further advantage of them.
[6] Again, falling apart, Satan may attack them seeing that they have become so weak.
22 Monday Apr 2013
Posted in Discipleship, G. Campbell Morgan, Luke, Self-Denial
Tags
cross, Discipleship, G. Campbell Morgan, Luke 14:26, Luke 14:27, Luke 14:33, Renounciation, Self-denial
Now, upon what personal conditions may I become a disciple? …
No school of man was ever so strictly guarded, so select, as this, yet none was ever so easy of access.
No bar of race,
or color, or caste,
or age stands across the entrance.
Humanity constitutes the essential claim.
And yet, because of the importance of the truths to be revealed,
and of the necessity for the application of every power of the being to the understanding and realization of these truths,
Jesus stands at the entrance,
forbidding any to enter,
save upon certain conditions.
Let us hear His threefold word.
I. “If any man cometh unto Me, and hateth not his own father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, He Cannot Be My Disciple” (Luke xiv. 26).
II. “Whosoever doth not bear his own cross, and come after Me, Cannot Be My Disciple” (Luke xiv. 27).
III. “Whosoever he be of you that renounceth not all that lie hath, he CanNot Be My Disciple” (Luke xiv. 33).
The new relationship must be superior, in the urgency of its claims to the claim of any earthly relationship; it must be considered and answered before any claims of the self-life. The Teacher demands that we shall take up the cross and so follow on, even though the progress be through pain.
George Campbell Morgan. Discipleship.
memoirandremains 