MISSION TIDINGS

GIFTS RECEIVED FOR MISSIONS IN SEPTEMBER 1983

CLASSIS EAST SOURCE AMOUNT

Friend in New Jersey Gift $2000.00

Clifton & Franklin Lakes Mission Night 957.00

In Grand Rapids

Collection Gift 100.00

Friend in Rockford Gift 150.00

Unionville Gift 500.00

Friend in Byron Center Gift 50.00

Unionville Collection 380.09

Hamilton Collection 1020.00

CLASSIS MID WEST

Friend in Rock Valley Gift 135.00

Sioux Falls Collection 129.45

Total $5421.54

Dear friends,

Again we may acknowledge all your kind gifts in behalf of the Mission. May the Lord bless you and your gifts.

So far our mission workers far and near are doing quite well. We hope that the labors may be blessed by the Lord. The Lord is the Great Potter (which we read about in Jeremiah 18 and Romans 9) and is able to make vessels unto honor, but it is the calling of the church to bring the word of God to the ends of the earth, both far and near.

Philip (in Acts 8) was sent to one Ethiopian.

Miss Mary Van Moolenbroek hopes to visit a few of the congregations in the states. We hope she may have a safe and an enjoyable visit.

Young and old, we wish you the blessing of the Lord for time and eternity.

American General Mission Fund

Netherlands Reformed Congregations

of United States and Canada

John Spaans, Treasurer

R.R.#l,Box 212

Rock Valley, Iowa 51247

ACKNOWLEDGMENT

Gifts received for the Banner of Truth Tract Mission during the months of July, August and September 1983.

American General Mission $2,820.00

Clifton Church 200.00

Trinitarian Bible Society 200.00

Friends 351.77

$3,571.77

The Banner of Truth Tract Mission hereby expresses its sincere appreciation for the gifts received.

The Tract Mission is maintained by voluntary contributions.

JONATHAN EDWARDS’ PERSONAL RELISH FOR GOD’S ETERNAL SOVEREIGNTY

From my childhood up, my mind had been full of objections against the doctrine of God’s sovereignty in choosing whom he would to eternal life; and rejecting whom he pleased; leaving them eternally to perish, and be everlastingly tormented in hell. It used to appear like a horrible doctrine to me. But I remember the time very well, when I seemed to be convinced, and fully satisfied, as to this sovereignty of God, and his justice in thus eternally disposing of men, according to his sovereign pleasure. But never could give an account how, or by what means, I was thus convinced, not in the least imagining at the time, nor a long time after, that there was any extraordinary influence of God’s Spirit in it; but only that now I saw further, and my reason apprehended the justice and reasonableness of it. However, my mind rested in it; and it put an end to all those cavils and objections. And there has been a wonderful alteration in my mind, with respect to the doctrine of God’s sovereignty from that day to this; so that I scarce ever have found so much as the rising of an objection against it, in the most absolute sense, in God showing mercy to whom he will show mercy, and hardening whom he will. God’s absolute sovereignty and justice, with respect to salvation and damnation, is what my mind seems to rest assured of, as much as of any thing that I see with my eyes; at least it is so at times. I have often since not only had a conviction, but a delightful conviction. The doctrine has very often appeared exceedingly pleasant, bright, and sweet. Absolute sovereignty is what I love to ascribe to God. But my first conviction was not so.1

By sovereign grace, according to his own account, Jonathan Edwards was transformed from an “objector” against, to a “relisher” of, Divine sovereignty from eternity. After years of intense strife relative to his inward, soul-state before God (as late as 1725 Edwards was still uncertain of his conversion2), the sovereignty of God became for Northampton’s Yale-licensed preacher a “sweet and glorious doctrine” to be sought, experienced, and relished3. Indeed, the personal conviction of Divine sovereignty both as an irrefutable doctrine and as a “sense”4 to palate via “a burning in my heart,” “an ardor of my soul” and an “awful sweetness,”5 remained with Edwards throughout his life.6

The first instance of genuine acquiescence to Divine sovereignty conjoined with an “inward, sweet delight in God” took place within Edwards as he read I Timothy 1:17, “Now unto the King eternal, immortal, invisible, the only wise God, be honour, and glory for ever and ever. Amen.”

As I read these words, there came into my soul, and was as it were diffused through it, a sense of the glory of the Divine being; a new sense, quite different from any thing I ever experienced before .... I thought with myself, how excellent a Being that was, and how happy I should be, if I might enjoy that God, and be rapt up to him in heaven; and be as it were swallowed up in him for ever!7

Despite momentary setbacks, it appears that Edwards’ “new sense” of delight in, and relish for, the sovereign perfections in God, proliferated throughout his life, always dovetailed into an augmented apprehension of personal unworthiness and meekness. Under the Spirit’s guidance, Edwards discovered a parallel between the exaltation of God and the abasement of self, the combination of which brought unparallelled religious exercises. Once, as Edwards rode into the woods to meditate in 1737, he was gripped by such a profound, spiritual revelation of Christ in His transcendant excellence and sovereignty in contrast to his exceeding sinfulness, that he was fully overcome with a flood of joyous tears for more than an hour. Again, in 1739, he was overwhelmed with an incredible realization of how “meet” and “suitable” it was that God should govern the world, ordering all things according to His own pleasure, even if it meant eternal destruction for Edwards himself. In true Calvinistic fashion, Edwards experienced an ever-spiraling increase of knowledge into the depths of God and himself simultaneously — of God to His exaltation, of himself to personal humiliation.8 In these moments, Edwards desired that he “might be nothing and that God might be all,”9 that he might be like a little flower to lay “low and humble on the ground, opening its bosom, to receive the pleasant beams of the sun’s glory.”10 He tells of walking alone in his father’s pasture, contemplating with a sweet sense, “the glorious majesty and grace of God . . . which I seemed to see ... in sweet conjunction; majesty and meekness joined together.”11

This united relish in Edwards to be swallowed up in Christ and to be gripped with a profound sense of unworthiness, served to increasingly lead him from Divine sovereignty to meditate on the beauty and glory of God. For Edwards, sovereignty spelt glory, and glory spelt beauty; indeed, all God’s Being and attributes equalled one united whole in the Tri-une essence. Edward’s supreme joy and goal was to be led experimentally and continually from Divine sovereignty to Divine glory, in order to relish God Himself as a God of unspeakable gospel grace:

The sweetest joys and delights I have experienced, have not been those that have arisen from a hope of my good estate; but in a direct view of the glorious things of God and His gospel. When I enjoy this sweetness, it seems to carry me above the thoughts of my own safe estate. It seems at such times a loss that I cannot bear, to take off my eye from the glorious, pleasant object I behold without me, to turn my eye in upon myself, and my own good estate.12

In sum, to Edwards, God’s nature “is infinitely excellent; yea ‘tis infinite beauty, brightness, and glory itself.”13 From personal grace Edward was experimentally led to Divine glory time and again. It is this religious experiencing of God’s attributes which influenced Edwards to posit Divine sovereignty from eternity as the primary structuring principle of his theology. Nor does Edwards betray his Calvinistic heritage at this juncture, as Nagy implies when asserting that it is “quite exceptional for a Calvinist” to be led from God’s sovereignty to His infinite beauty.14 Rather, the contrary may be affirmed, viz., any true Calvinist who biblically experiences a measure of Divine sovereignty cannot but end in His glory and beauty in true Edwardsean, yes, Pauline, fashion: “For of him, and through him, and to him, are all things: to whom be glory for ever. Amen (Rom. 11:36).”

May the God of grace take us also by heart and hand, and introduce us experientially to Divine sovereignty and Divine glory.

Rev. J.R. Beeke

1‘Works, I, xii-xiii (Banner of Truth Tract edition).

2Cf. A. Allen, Jonathan Edwards (Boston: Houghton, Mifflin, and Co., 1889), p. 36. Though Allen speaks definitively, much doubt surrounds his assertion, e.g. cf. Glenn Miller, “The Rise of Evangelical Calvinism: A Study in Jonathan Edwards and the Puritan Tradition” (Th. D. dissertation, Union Theological Seminary, 1971), p. 208, where Edwards’ reconciliation with sovereignty and personal assurance is placed at 1720-21.

3Works, I, xiii.

4Ibid.

5Ibid., p. xiv.

6Cf. Harold Simonson, Jonathan Edwards: Theologian of the Heart (Grand Rapids: Eerdmans, 1974), pp. 17ff.

7Works, I, xiii.

8Allen aptly sums the sequel of humiliation following the Divine exaltation of sovereignty in Edwards’ experience: “[Edwards] had learned to delight in [God’s] sovereignty, in His showing mercy to whom He would show mercy. It was a pleasure to ask of Him this sovereign mercy. But these religious raptures were also accompanied by affecting views of his own sinfulness and vileness. The sense of his wickedness and the badness of his heart was stronger after his conversion than before. His wickedness seemed to surpass that of all others. No language was too strong for the purposes of self-condemnation. His heart seemed to him like an abyss infinitely deeper than hell” [Edwards, pp. 130-31).

9Works, I, xiv.

10Ibid.

11Ibid.,xv.

12Ibid. At such times, Edwards saw the glory of God in everything: “There seemed to be, as it were, a calm, sweet, cast or appearance of divine glory in almost everything ... in the sun, moon and stars; in the clouds and blue sky; in the grass, flowers, trees ... I often used to sit... to behold the glory of God in these things, in the meantime, singing forth with a low voice, my contemplations of the Creator and Redeemer.”

13Ramsey, Freedom of the Will, p. 243.

14Paul Joseph Nagy, “The Doctrine of Experience in the Philosophy of Jonathan Edwards” (Ph. D. dissertation, Fordham University, 1968), p. 67.

EXHORTATION TO STRANGERS TO CHRIST

by Rev. John Owen

(Rev. John Owen was born in 1616 and passed away on August 24, 1683, just three-hundred years ago. Favored by the Lord with many gifts and a brilliant mind, he has left behind many writings, among which was the last volume that was to come from his pen, “The Glory of Christ”. It was his complaint that so little consideration was given to this subject, and said, “It is to be lamented that men can find time for and have inclinations to think and meditate on other things, it may be earthly and vain, but have neither heart no inclination, nor leisure, to meditate on this glorious object.” Notwithstanding his many gifts, he parted from this world, saying to those about him, “I am going to Him, Whom my soul has loved; or rather Who has loved me with an everlasting love, which is the whole ground of all my consolation. I am leaving the ship of the Church in a storm, but while the Great Pilot is in it, the loss of a poor under-rower will be inconsiderable.” As an application to his last work, the following exhortation, found written in his own handwriting, was published after his death.)

Part I

Although it seems not directly to lie in our way, yet it is suited to the method of the gospel, that wherever there is a declaration of the excellencies of Christ, in His person, grace, or office, it should be accompanied with an invitation and exhortation to sinners to come to Him. This method He Himself first made use of (Matthew 11:27-30; John 7:37-38) and consecrated it to our use also.

Besides, it is necessary from the nature of the things themselves; for who can dwell on the consideration of the glory of Christ, being called therewith to the declaration of it, but his own mind will engage him to invite lost sinners to a participation of Him? But I shall at present proceed no farther in this exhortation than to propose some of those considerations which may prepare, incline, and dispose their minds to a closure with Him as He is tendered in the gospel.

1. Let them consider well what is their present state with respect to God and eternity. This Moses wished for the Israelites (Deut. 32:29), “Oh that they were wise, that they understood this, that they would consider their latter end!” It is the greatest folly in the world to leave the issues of these things to an uncertain hazard; and that man who cannot prevail with himself strictly to examine what is his state and condition with respect to eternity, never does any good nor abstains from any evil in a due manner.

Remember, therefore, that “many are called, but few are chosen.” To be called is to enjoy all the outward privileges of the gospel, which is all you to whom I speak can pretend to; yet this you may do and not be chosen; even among those unto whom the Word is preached, they are but few that shall be saved.

In the distribution made by our Lord Jesus Christ of the hearers of the Word into four sorts of ground, it was but one of them that received real benefit thereby; and if our congregations are no better than were His hearers, there is not above a fourth part of them that will be saved — it may be a far less number; and is it not strange that every one of them is not jealous over himself and his own condition? Many herein deceive themselves until they fall under woeful surprisals. And this is represented in the account of the final judgment; for the generality of those who have professed the gospel are introduced as complaining of their disappointments (Matt. 25:10-12). For what is there spoken is only a declaration of what befell them here in the close of their lives, and their personal judgment thereon.

2. Take heed of being deluded by common presumptions. Most men have some thoughts in general about what their state is and what it will be in the issue; but they make no diligent search into this matter because a number of common presumptions immediately insinuate themselves into their minds for their relief. The force and efficacy of all these presumptions lie in this, that they differ from others and are better than they — that they are Christians, that they are in the right way of religion, that they are partakers of the outward privileges of the gospel, hearing the Word and participating of the sacraments; that they have light and convictions so that they abstain from sin and perform duties as others do not; and the like. All those with whom it is not so, who are behind them in these things, they judge to be in an ill state and condition whence they entertain good hopes concerning themselves; and this is all that most trust to.

It is not my present business to discourse the vanity of presumptions; it has been done by many. I give only this warning in general to those who have the least design or purpose to come to Christ, and to be made partakers of Him, that they put no trust in them, that they rely not on them; for if they do so they will eternally deceive their souls. This was a great part of the preparatory ministry of John the Baptist (Matt. 3:9), “Think not to say within yourselves, We have Abraham to our father.” This was their great comprehensive privilege, containing all the outward Church and covenant advantages. These they rested in and trusted to their ruin; herein he designed to undeceive them.

3. Consider aright what it is to live and die without an interest in Christ, without a participation of Him. Where this is not stated in the mind, where thoughts of it are not continually prevalent, there can be no one step taken in the way toward Him. Unless we are thoroughly convinced that without Him we are in a state of apostasy from God, under the curse, obnoxious to eternal wrath, as some of the worst of God’s enemies, we shall never flee to Him for refuge in a due manner. “The whole have no need of a physician, but the sick.” Christ “came not to call the righteous, but sinners to repentance”; and the conviction intended is the principal end of the ministry of the law. The miseries of this state have been the subject of innumerable sermons and dis-courses; but there is a general misery in the whole, that few take themselves to be concerned therein, or apply these things to themselves. If we tell men of it a thousand times, yet they either take no notice of it, or believe it not, or look on it as that which belongs to the way and course of preaching, wherein they are not concerned.

These things, it seems, preachers must say; and they may believe them who have a mind thereunto. It is a rare thing that anyone shall as much as say to himself, Is it so with me? And if we now, together with this caution, tell the same men again that while they are uninterested in Christ, not ingrafted into Him by faith, that they run in vain, that all their labor in religion is lost, that their duties are all rejected, that they are under the displeasure and curse of God, that their end is eternal destruction — which are all unquestionably certain — yet will they let all these things pass by without any further consideration.

But here I must impress those to whom I speak at present that unless there be a full conviction in them of the woeful, deplorable condition of every soul, of whatever quality, profession, religion, outward state it be, who is not yet made partaker of Christ, all that I have further to add will be of no signification. Remember, then, that the due consideration of this is to you, in your state, your chief concern in this world; and be not afraid to take in a full and deep sense of it; for if you are really delivered from it, and have good evidence thereof, it is nothing to you but a matter of eternal praise and thanksgiving. And if you are not so, it is highly necessary that your minds should be possessed with due apprehension of it.

The work of this conviction is the first effect of true religion; and the greatest abuse of religion in the world is that a pretense of it deludes the minds of men to apprehend that it is not necessary; for to be of this or that religion — of this or that way in religion — is supposed sufficient to secure the eternal state of men, though they are never convinced of their lost estate by nature.

4. In this regard, consider the infinite condescension and love of Christ in His invitations and calls to you to come to Him for life, deliverance, mercy, grace, peace, and eternal salvation. Multitudes of these invitations and calls are recorded in the Scripture, and they are all of them filled up with those blessed encouragements which divine wisdom knows to be suited to lost, convinced sinners, in their present state and condition. It is a blessed contemplation, to dwell on the consideration of the infinite condescension, grace, and love of Christ, in His invitations to sinners to come to Him that they may be saved, of that mixture of wisdom and persuasive grace that is in them, of the force and efficacy of the pleading and argument that they are accompanied with, as they are recorded in the Scripture; but that belongs not to my present design. This I shall only say, that in the declaration and preaching of them, Jesus Christ yet stands before sinners, calling, inviting, encouraging them to come to Him.

This is somewhat of the word which He now speaks to you: Why will ye die? Why will ye perish? Why will you not have compassion on your own souls? Can your hearts endure or can your hands be strong in the day of wrath that is approaching? It is but a little while before all your hopes, your reliefs, and presumptions will forsake you and leave you eternally miserable. Look unto Me, and be saved; come unto Me, and I will ease you of all sins, sorrows, fears, burdens, and give rest to your souls. Come, I entreat you; lay aside all procrastinations, all delays; put Me off no more; eternity lies at the door. Cast out all cursed, self-deceiving reserves; do not so hate Me that you will rather perish than accept deliverance by Me.

These and the like things the Lord Christ continually declares, proclaims, pleads, and urges on the souls of sinners; as it is fully declared (Prov. 1:20-33). He does it in the preaching of the Word, as if He were present with you, stood among you, and spoke personally to every one of you. And because this would not suit His present state of glory, He has appointed the ministers of the gospel to appear before you and to deal with you in His stead, avowing as His own the invitations that are given you in His name (II Cor. 5:19, 20).

Consider, therefore, His infinite condescension, grace, and love herein. Why all this toward you? Does He stand in need of you? Have you deserved it at His hands? Did you love Him first? Cannot He be happy and blessed without you? Has He any design upon you that He is so earnest in calling you to Him? Alas! it is nothing but the overflowing of mercy, compassion, and grace that moves and acts Him herein. Here hes the entrance of innumerable souls into a death and condemnation far more severe than those contained in the curse of the law (II Cor. 2:15, 16). In the contempt of this infinite condescension of Christ in His holy invitation of sinners to Himself, lies the sting and poison of unbelief, which unavoidably gives the souls of men over to eternal ruin. And who shall once pity them to eternity who are guilty of it? Yes, but —

5. Perhaps, if you should, on His invitation, begin to look to Him, and resolve to come to Him, you are greatly afraid that He will not receive you. You believe that no heart can conceive, no tongue can express, what wretched, vile, and provoking sinners you have been. That the Lord Christ will receive unto Him such as we are, we have no hopes, or that ever we shall find acceptance with Him.

I say it is not amiss when persons come so far as to be sensible of what discouragements they have to contend with, what difficulties lie in their way, and what objections arise against them; for the most perish in a senseless stupidity; they will not consider how it is with them, what is required of them, nor how it will be in the latter end; they doubt not but that either they do believe already or can do so when they please. But when any come so far as to charge that failure of their acceptance with Christ on their own unworthiness, and so are discouraged from coming to Him, there are arguments for their conviction and persuasion which nothing but the Devil and unbelief can defeat.

Wherefore, that which is now proposed for consideration in answer to this is the readiness of Christ to receive every sinner, be he who or what he will, that shall come unto Him. And hereof we have the highest evidences that divine wisdom and grace can give to us. This is the language of the gospel, of all that the Lord Christ did or suffered which is recorded therein; this is the divine testimony of the “three that bear record in heaven, the Father, the Word, and the Holy Ghost”; and of the “three that bear witness in earth, the spirit, the water, and the blood”: all give their joint testimony that the Lord Christ is ready to receive all sinners that come to Him. They who receive not this testimony make God a liar, both Father, Son, and Spirit.

Whatever the Lord Christ is in the constitution of His person — in the representation of the Father, in His office, in what He did on the earth, in what He does in heaven — proclaims the same truth. Nothing but cursed obstinacy in sin and unbelief can suggest a thought to our minds that He is not willing to receive us when we come to Him. Herein we are to bear testimony against the unbelief of all to whom the gospel is preached, that come not to Him. Unbelief acting itself herein, includes a contempt of the wisdom of God, a denial of His truth or faithfulness, an impeachment of the sincerity of Christ in His invitations, making Him a deceiver, and will issue in an express hatred of His person and office and of the wisdom of God in Him. Here, then, you are shut up; you cannot from hence take any countenance to your unbelief.

6. Consider that He is able to save us as He is ready and willing to receive us. The testimonies which He has given us to His goodness and love are uncontrollable; and none dare directly to call in question or deny His power. Generally, it is taken for granted by all that Christ is able to save us if He will; yea, who shall question His ability to save us, though we live in sin and unbelief? And many expect that He will do so because they believe He can if He will. But indeed Christ has no such power, no such ability: He cannot save unbelieving; impenitent sinners; for this cannot be done without denying Himself, acting contrary to His Word and destroying His own glory. Let none please themselves with such vain imaginations.

Christ is able to save all those, and only those, who come to God by Him. While you live in sin and unbelief, Christ Himself cannot save you; but when it comes to the trial in particular, some are apt to think that although they will not conclude that Christ cannot save them, yet they do conclude, on various accounts, that they cannot be saved by Him. This, therefore, we also give testimony to in our exhortation to come to Him — namely, that His power to save those that shall comply with His call is sovereign, uncontrollable, almighty, — that nothing can stand in the way of. All things in heaven and earth are committed to Him; all power is His; and He will use it to this end — namely, the assured salvation of all that come to Him.

7. Consider greatly what has been spoken of the representation of God and all the holy properties of His nature, in Christ. Nothing can possibly give us more encouragement to come to Him; for we have manifested that God, who is infinitely wise and glorious, has designed to exert all the holy properties of His nature — His mercy, love, grace, goodness, righteousness, wisdom, and power — in Him, in and to the salvation of them that believe.

Whoever, therefore, comes to Christ by faith on this representation of the glory of God in Him, he ascribes and gives to God all that glory and honor which He aims at from His creatures; and nothing we can do pleases Him more. Every poor soul that comes by faith to Christ gives to God all that glory which it is His design to manifest and be exalted in — and what can we do more? There is more glory given to God by coming to Christ in believing than in keeping the whole law; inasmuch as He has more eminently manifested the holy properties of His nature in the way of salvation by Christ than in giving of the law.

There is therefore no man who, under gospel invitations, refuses to come to and close with Christ by believing, but secretly, through the power of darkness, blindness, and unbelief, he hates God, dislikes all His ways, would not have His glory exalted or manifested, choosing rather to die in enmity against Him than to give glory to Him. Do not deceive yourselves; it is not an indifferent thing whether you will come to Christ upon His invitations or no, a thing that you may put off from one season to another: your present refusal of it is as high an act of enmity against God as your nature is capable of.

8. Consider that by coming to Christ you shall have an interest in all that glory which we have proposed to you. Christ will become yours more intimately than your wives and children are yours; and so all His glory is yours also. All are apt to be affected with the good things of their relations — their grace, their riches, their beauty, their power; for they judge themselves to have an interest in them, by reason of their relation to them. Christ is nearer to believers than any natural relations are to us; they have therefore an interest in all His glory. And is this a small thing in your eyes, that Christ shall be yours, and all His glory shall be yours, and you shall have the advantage of it to your eternal blessedness? Is it nothing to you to continue strangers from, and uninterested in, all this glory? to be left to take your portion in this world, in lusts, and sins, and pleasures, and a few perishing trifles, with eternal ruin in the close, while such durable substance, such riches of glory, are tendered to you?

9. Consider the horrible ingratitude there is in a neglect or refusal to come in to Christ upon His invitation, with the doleful, eternal ruin that will ensue. “How shall we escape, if we neglect so great salvation?” (Heb. 2:3). Impenitent unbelievers under the preaching of the gospel, are the vilest and most ungrateful of all God’s creation. The devils themselves, as wicked as they are, are not guilty of this sin; for Christ is never tendered unto them — they never had an offer of salvation on faith and repentance. This is their peculiar sin, and will be the peculiar aggravation of their misery to eternity. “Behold, ye despisers, wonder, and perish” (Acts 13:41). The sin of the Devil is in malice and opposition to knowledge, above what the nature of man is in this world. Men, therefore, must sin in some instance above the Devil, or God would not give them their eternal portion with the Devil and his angels: this is unbelief.

Some, it may be, will say, What then shall we do? What shall we apply ourselves unto? What is it that is required for us?

(to be continued)

VENTURE UPON CHRIST

The willingness of Christ to receive the willing soul, however great its sins and unworthiness, appears from the actual grants of pardon and mercy, even to the vilest sinners on earth, when they come to Him. Here you see how the waters of free-grace rise higher and higher. An invitation is much; a promise of welcome is more; but the actual grant of mercy is most satisfying of all. Come on, trembling soul, be not discouraged, stretch out the weak arms of thy faith to that great and gracious Redeemer; open thy heart wide to receive Him; He will not refuse to come in. He hath sealed thousands of pardons to as vile wretches as thyself; He never yet shut the door of mercy upon a willing, hungering soul. It is a great matter to have the way beaten before thee in thy way to Christ. If thou wert the first sinner that had cast his soul upon Him, I confess I should want the encouragement I am now giving thee; but when so many have gone before thee, and all found a welcome beyond their expectation, what encouragement is breathed in to thy trembling discouraged heart to go on and venture thyself upon Christ as they did. What an example have we in Manasseh. A man might rake the world, and hardly bring to sight a viler wretch, a greater monster in wickedness; yet his heart being broken and his will bowed, this man found mercy. How great a sinner was Mary, that came in the house of Simon the Pharisee; so notorious a sinner, that Simon took offence. Yet Mary’s heart being broken for sin, and made willing to accept of a Saviour, received a gracious demonstration of welcome from Christ. And all other sinners are encouraged by her example.

Flavel

SEEDTIME AND HARVEST

Fountain of mercy, God of love!
How rich Thy bounties are!
The rolling seasons, as they move,
Proclaim Thy constant care.

When in the bosom of the earth
The sower hid the grain,
Thy goodness marked its secret birth,
And sent the early rain.

The spring’s sweet influence was Thine,
The plants in beauty grew;
Thou gavest refulgent suns to shine,
And mild refreshing dew.

These various mercies from above,
Matured the swelling grain,
A yellow harvest crowns Thy love,
And plenty fills the plain.

Seed-time and harvest, Lord, alone
Thou dost on man bestow;
Let him not then forget to own
From whom his blessings flow!

Fountain of love! our praise is Thine,
To Thee our songs we’ll raise,
And all created nature join
In sweet harmonious praise!

Young People’s Hymnal

A CHARGE TO A CHURCH

“Thou hast ascended on high, “ (Psalm 68:18).

Some think it refers to God’s goings forth on behalf of His people Israel, leading them forth to victory, taking their enemies captive, and enriching them with the spoils. Suppose it be so, we are warranted to consider it as mainly referring to Christ, for so the apostle has applied it. Ephesians 4:8.

The apostle not only applies it to Christ, but proves it applicable. Thus he reasons (verses 9, 10), “Now that He ascended, what is it but that He also descended,” etc. The captivity which He led captive was our spiritual enemies who had led us captive-Satan, death; and having obtained the victory, He proceeds to divide the spoils. Gifts to men—as David made presents. And hence comes our ordinances, ministers, etc. There was a glorious fulfilment immediately after His ascension, in a rich profusion of gifts and graces to His church, like David’s presents. Here it is “received”; in Ephesians, “gave.” He received that He might give; received the spoil that He might distribute it. But, as I wish to appropriate the passage to the work allotted me, the whole of that to which I would at this time call your attention will be contained in two things:— The great blessings of the Christian minister

1. Ministers are received for, and are given to you by Christ. As men, and as sinful men, ministers are as nothing, and wish not to make anything of themselves; but, as the gifts of Christ, it becomes you to make much of them. (1.) If you love Christ, you will make much of your minister, on account of his being His gift—a gift designed to supply Christ’s absence in a sort. He is gone (“ascended”), but He gives you His servants. By-and-by you hope to be with Him, but as yet you are as sheep in the wilderness. He gives you a shepherd. (2.) If you fear God, you will be afraid of treating your pastor amiss, seeing he is the gift of Christ. God took it ill of Israel for despising Moses. Numbers xii. 8. He is “my servant.”

2. Ministers are not only given to, but received for you, of God the Father, as a covenant blessing, among the spiritual blessings in heavenly places in Christ. In this view, consider that Christ received nothing at His Father’s hand but what cost Him dear—cost Him his life. Or, if the illusion be to the dividing of the spoils, suppose we say, He received them as a conqueror receives the spoils at the hand of the foe. Your minister was one of those who, like yourselves, were brands consuming in the fire. Christ took him from your enemies and gives him to you. Make much of the gift on this account. “This I received of the Amorite”.

3. Consider your unworthiness of such a blessing. You are men, mere men, and what is more, rebellious men, who had joined with Satan. And must you share the spoils? It is not usual to divide the spoils amongst rebels. ... Men that put Him to death had these gifts given to them; and we should all have done the same. Some of you, it is likely, have been vile and abandoned characters, and yet,...

4. The end of it: “That the Lord God might dwell among them.” “But will God, indeed, dwell with men?” God had not dwelt with the world, nor in it, while sin bore the rule; but Christ’s mediation was for the bringing it about. “Will God, indeed, dwell with men?” He will and how? It is by the means of ordinances and ministers. A church of Christ is God’s house; and where any one builds a house, it is a token that he means to dwell there. What a blessing to a village, a country, for God to build a house in it. It is by this that we may hope for a blessing upon the means to the conversion of our children and friends, and for the edification of believers.

II. Point out some corresponding duties as answering to these your privileges

1. Constant and diligent attendance at the house of God. If the house of God be God’s dwelling, let it be yours, your home. If God gives you a pastor, do you thankfully receive and prize him. He hath not dealt so with every village.

2. Cheerfully contribute to his support. Christ has given you freely, and you ought to give him freely. Consider it is not as a gift, but as a debt, and not as done to him, but to Christ.

3. Follow those things which make for peace, with which the presence and blessing of God are connected.

4. Shun those things that tend to provoke the Lord to withdraw His gifts, and to cease to dwell among you.

—Sketch of a sermon addressed to the church at Moulton, on the Ordination of Mr. (since Doctor) Carey, August 1st, 1787.

THE BROKEN HEART

“The sacrifices of God are a broken spirit: a broken and contrite heart, O God, Thou wilt not despise. “ Ps. 51:17.

No psalm expresses more fully the experience of a penitent, believing soul: — First, His humbling confession of sin (vers. 3, 4, 5). Second, His intense desire for pardon through the blood of Christ (ver. 7). Third, His longing after a clean heart (ver. 10). Fourth, His desire to render something to God for all His benefits. (1) He says, I will teach transgressors Thy ways. (2) My lips shall show forth Thy praise. (3) He will give a broken heart (vers. 16, 17). Just as, long ago, they used to offer slain lambs in token of thanksgiving, so he says he will offer up to God a slain and broken heart. Every one of you, who has found the same forgiveness, should come to the same resolution — offer up to God this day a broken heart.

I. The natural heart is sound and unbroken.

The law, the gospel, mercies, afflictions, death, do not break the natural heart. It is harder than stone; there is nothing in the universe so hard. “Ye stouthearted, that are far from righteousness” (Isa. 46:12). “We have walked to and fro through the earth, and behold all the earth sitteth still and is at rest” (Zech. 1:11). “I will search Jerusalem with candles, and punish the men that are settled on their lees” (Zeph. 1:12). “They have made their faces harder than a rock” (Jer. 5:3). “Careless women” (Isa. 32:10). “Women that are at ease” (ver. 11).

Why? — First, The veil is upon their hearts. They do not believe the Bible, the strictness of the law, the wrath to come; the face of a covering is over their eyes. Second, Satan has possession. Satan carries the seed away. Third, Dead in trespasses and sins. The dead hear not, feel not; they are past feeling. Fourth, They build a wall of untempered mortar. They hope for safety in some refuge of lies — that they pray, or give alms.

Pray God to keep away from you the curse of a dead, unbroken heart. First, Because it will not last long; you are standing on slippery places; the waves are below your feet. Second, Because Christ will laugh at your calamity. If you were now concerned, there is hope. Ministers and Christians are ready; Christ is ready; but afterwards He will laugh.

II. The awakened heart is wounded, not broken.

(1) The law makes the first wound. — When God is going to save a soul, He brings the soul to reflect on his sins: “Cursed is every one,” etc. “Whatsoever things the law saith,” etc. “I was alive without the law once,” etc. Life and heart appear in awful colours.

(2) The majesty of God makes the next wound. — The sinner is made sensible of the great and holy Being against whom he has sinned. “Against Thee” (Ps. 51:4).

(3) The third wound is from his own helplessness to make himself better. — Still the heart is not broken; the heart rises against God. First, Because of the strictness of the law. Second, Because faith is the only way of salvation, and is the gift of God. Third, Because God is sovereign, and may save or not as He will. This shows the unbroken heart. There is no more miserable state than this.

Learn — It is one thing to be awakened, and another thing to be saved. Do not rest in convictions.

III. The believing heart is a broken heart two ways.

(1) It is broken from its own righteousness. — When the Holy Spirit leads a man to the cross, his heart there breaks from seeking salvation by his own righteousness. All his burden of performance and contrivances drops. First, The work of Christ appears so perfect, — the wisdom of God and the power of God, — divine righteousness. “I wonder that I should ever think of any other way of salvation. If I could have been saved by my own duties, my whole soul would now have refused it. I wonder that all the world did not see and comply with this way of salvation by the righteousness of Christ” (Brainerd, p. 319). Second, The grace of Christ appears so wonderful. That all this righteousness should be free to such a sinner! That I so long neglected, despised, hated it, put mountains between, and yet that He has come over the mountains! “That thou mayest remember and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done” (Ezek. 16:63). Have you this broken heart — broken within sight of the cross? It is not a look into your own heart, or the heart of hell, but into the heart of Christ, that breaks the heart. Oh, pray for this broken heart! Boasting is excluded. To Him be glory. Worthy is the Lamb! All the struggles of a self-righteous soul are to put the crown on your own head instead of at the feet of Jesus.

(2) Broken from love of sin. — When a man believes on Christ, he then sees sin to be hateful. First, It separated between him and God, made the great gulf, and kindled the fires of hell. Second, It crucified the Lord of Glory; weighed down His soul; made Him sweat, and bleed, and die. Third, It is the plague of his heart now. All my unhappiness is from my being a sinner. Now he mourns sore like a dove, that he should sin against so much love. “Then shall ye remember your ways, and all your doings wherein ye have been defiled, and shall loathe yourselves in your own sight.”

IV. Advantages of a broken heart.

(1) It keeps you from being offended at the preaching of the Cross. — A natural heart is offended every day at the preaching of the cross. Many of you, I have no doubt, hate it. The preaching of another’s righteousness, — that you must have it or perish, — many, I have no doubt, are often enraged at this in their hearts. Many, I doubt not, have left this church on account of it; and many more, I doubt not, will follow. All the offence of the cross is not ceased. But a broken heart cannot be offended. Ministers cannot speak too plainly for a broken heart. A broken heart would sit for ever to hear of the righteousness without works.

Many of you are offended when we preach plainly against sin. Many were offended last Sabbath. But a broken heart cannot be offended, for it hates sin worse than ministers can make it. Many are like the worshippers of Baal: “Bring forth thy son that he may die” (Judg. 6:30). But a broken heart loves to see the idol stamped upon and beaten small.

(2) A broken heart is at rest. — The unconverted heart is like the troubled sea: “Who will show us any good?” It is going from creature to creature. The awakened soul is not at rest; sorrows of death, pains of hell, attend those who are forgetting their resting-place. But the broken heart says, “Return unto thy rest, O my soul.” The righteousness of Christ takes away every fear, “casts out fear.” Even the plague of the heart cannot truly disturb, for he casts his burden on Jesus.

(3) Nothing can happen wrong to it. — To the unconverted, how dreadful is a sick-bed, poverty, death — tossed like a wild beast in a net! But a broken heart is satisfied with Christ. This is enough; he has no ambition for more. Take away all, this remains. He is a weaned child. Rev. Robert M’Chene 1813-1842

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