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The Spirit Working Faith by A. W. Pink

January 16, 2010 by ADMIN

The principal bond of union between Christ and His people is the Holy Spirit: but as the union is mutual, something is necessary on our part to complete it, and this is faith. Hence, Christ is said to dwell in our hearts “by faith” (Eph. 3:17).  Yet, let it be said emphatically, the faith which unites to Christ and saves the soul is not merely a natural act of the mind assenting to the Gospel, as it assents to any other truth upon reliable testimony.  But it is a supernatural act, an effect produced by the power of the Spirit of grace, and is such a persuasion of the truth concerning the Savior as calls forth exercises suited to its Object.  The soul being quickened and made alive spiritually, begins to act spiritually.  “The soul is the life of the body, faith is the life of the soul, and Christ is the life of faith” (John Flavell).

It is a great mistake to define Scriptural terms according to the narrow scope and meaning which they have in common speech.  In ordinary conversation, “faith” signifies credence or the assent of the mind unto some testimony.  But in God’s Word, so far from faith—saving faith, we mean—being merely a natural act of the mind, it includes the concurrence of the will and an action of the affections: it is “with the heart,” and not with the head, that “man believeth unto righteousness” (Rom. 10:10).  Saving faith is a cordial approbation of Christ, an acceptance of Him in His entire character as Prophet, Priest, and King; it is entering into covenant with Him, receiving Him as Lord and Savior.  When this is understood, it will appear to be a fit instrument for completing our union with Christ, for the union is thus formed by mutual consent.

Were people to perceive more clearly the implications and the precise character of saving faith, they would be the more readily convinced that it is “the gift of God,” an effect or fruit of the Spirit’s operation on the heart.  Saving faith is a coming to Christ, and coming to Christ necessarily presupposes a forsaking of all that stands opposed to Him.  It has been rightly said that “true faith includes in it the renunciation of the flesh as well as the reception of the Savior; true faith admires the precepts of holiness as well as the glory of the Savior” (J.H. Thornwell, 1850).  Not until these facts are recognized, enlarged upon, and emphasized by present-day preachers is there any real likelihood of the effectual exposure of the utter inadequacy of that natural “faith” which is all that thousands of empty professors possess.

“Now He which stablisheth us with you in Christ, and hath anointed us, is God” (2 Cor. 1:21).  None but God (by His Spirit) can “stablish” the soul in all its parts—the understanding, the conscience, the affections, the will.  The ground and reason why the Christian believes the Holy Scriptures to be the Word of God is neither the testimony nor the authority of the Church (as Rome erroneously teaches), but rather the testimony and power of the holy Spirit.  Men may present arguments which will so convince the intellect as to cause a consent, but they cannot establish the soul and conscience so as to assure the heart of the Divine authorship of the Bible.  A spiritual faith must be imparted before the Word is made, in a spiritual way, its foundation and warrant.

The same blessed Spirit who moved holy men of old to write the Word of God, works in the regenerate a faith which nothing can shatter that that Word is the Word of God.  The stablishing argument is by the power of God’s Spirit, who causes the quickened soul to see such a Divine Majesty shining forth in the Scriptures that the heart is established in this first principle.  The renewed soul is made to feel that there is such a pungency in that Word that it must be Divine.  No born-again soul needs any labored argument to convince him of the Divine inspiration of the Scriptures: he has proof within himself of their Heavenly origin.  Faith wrought in the heart by the power of the Spirit is that which satisfies its possessor that the Scriptures are none other than the Word of the living God.

Not only does the blessed Spirit work faith in the written Word—establishing the renewed heart in its Divine veracity and authority—but He also produces faith in the personal Word, the Lord Jesus Christ.  The imperative necessity for this distinct operation of His was briefly shown in a previous article upon “The Spirit Comforting,” but a little further word thereon will not here be out of place.  When the soul has been Divinely awakened and convicted of sin, it is brought to realize and feel its depravity and vileness, its awful guilt and criminality, its utter unfitness to approach a holy God.  It is emptied of self-righteousness and self-esteem, and is brought into the dust of self-abasement and self-condemnation.  Dark indeed is the cloud which now hangs over it; hope is completely abandoned, and despair fills the heart.  The painful consciousness that Divine goodness has been abused, Divine Law trodden under foot, and Divine patience trifled with, excludes the expectation of any mercy.

When the soul has sunk into the mire of despair, no human power is sufficient to lift it out and set it upon the Rock.  Now that the renewed sinner perceives that not only are all his past actions  transgressions of God’s Law, but that his very heart is desperately wicked—polluting his very prayers and tears of contrition, he feels that he must inevitably perish.  If he hears the Gospel, he tells himself that its glad tidings are not for such an abandoned wretch as he; if he reads the Word he is assured that only its fearful denunciations and woes are his legitimate portion.  If godly friends remind him that Christ came to seek and to save that which was lost, he supposes they are ignorant of the extremities of his case.  Should they urge him to believe or cast himself on the mercy of God in Christ, they do not mock him in his misery, for he now discovers that he can no more do this of himself than he can grasp the sun in his hands.  All self-help, all human aid, is useless.

In those in whom the Spirit works faith, He first blows down the building of human pretensions, demolishes the walls which were built with the untempered mortar of man’s own righteousness, and destroys the foundations which were laid in self-flattery and natural sufficiency, so that they are entirely shut up to Christ and God’s free grace.  Once awakened, instead of fondly imagining I am the man whom God will save, I am now convinced that I am the one who must be damned.  So far from concluding I have any ability to even help myself, I now know that I am one “without strength” and no more able to receive Christ as my Lord and Savior than I can climb up to heaven.  Evident it is, then, that a mighty supernatural power is needed if I am to come to Him who “justifieth the ungodly.”  None but the all-mighty Spirit can lift a stricken soul out of the gulf of despair and enable him to believe to the saving of his soul.

To God the Holy Spirit be glory for His sovereign grace in working faith in the heart of the writer and of each Christian reader.  Thou hast attained unto peace and joy in believing, but hath thou thanked the peace-Bringer?—”the Holy Spirit” (Rom. 15:13).  All that “joy unspeakable and full of glory” (1 Peter 1:8) and that peace which “passeth all understanding” (Phil. 4:7) to whom is it ascribed?—the Holy Spirit—it is particularly appropriated unto Him: “Peace and joy in the Holy Spirit” (Rom. 14:17 and cf. 1 Thess. 1:6).  Then render unto Him the praise which is due His name!

Excerpted and edited from Studies in Scriptures, March 1935.

Posted in A. W. Pink |

Miscellanies on Faith by Jonathan Edwards

January 16, 2010 by ADMIN

1.  Faith is a belief of a testimony (2 Thess. 1:10).   “When he shall come to be glorified in his saints and to be admired in all them that believe (because our testimony among you was believed) in that day.”  It is an assent to truth as appears by the 11th of Hebrews.  And it is saving faith that is there spoken of, as appears by the last verses of the foregoing chapter: “And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they, without us, should not be made perfect.”  “Saying, The time is fulfilled, and the kingdom of God is at hand: Repent ye and believe the gospel” (Mark 1:15).  “But these are written, that ye might believe that Jesus is the Christ the Son of God, and that, believing, we might have life through his name” (John 21:31).  “But we are bound to give thanks always to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the truth” (2 Thess. 2:13).

11.  It is something more than merely the assent of the understanding, because it is called an obeying the gospel. For Esaias saith, “Lord, who has believed our report?”  “For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?” (1 Pet. 4:17).

It is obeying the doctrine from the heart.  “But God be thanked, that ye were the servants of sin; but ye have obeyed from the heart that form of doctrine which was delivered you.  Being then made free from sin, ye became the servants of righteousness.” etc. (Rom. 6:17, 18).

12.  This expression of obeying the gospel, seems to denote the heart’s yielding to the gospel in what it proposes to us in its calls: it is something more than merely what may be called a believing the truth of the gospel.  “Nevertheless, among the chief rulers also, many believed on him; but, because of the Pharisees, they did not confess him, lest they should be put out of the synagogue” (John 12:42).  And Philip asked the eunuch, whether he believed with all his heart?  It is a fully believing, or a being fully persuaded: this passage evidences that it is so much at least.

13.  There are different sorts of faith that are not true and saving, as is evident by what the apostle James says, “Show me thy faith without thy works, and I will show thee my faith by my works:” where it is supposed that there may be a faith without works, which is not the right faith.  When he says, “I will show thee my faith by my works,” nothing else can be meant, than that I will show thee that my faith is right.

14.  It is a trusting in Christ. “Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little: blessed are all they that put their trust in him” (Psa. 2:12).  “That we should be to the praise of his glory, who first trusted in Christ: in whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise” (Eph. 1:12, 13).  “For the which cause I also suffer these things: nevertheless I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Tim. 1:12).

Many places in the Old Testament speak of trusting in God as the condition of his favor and salvation; especially Psalm 75:21, 22: “Therefore the Lord heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel: because they believed not in God, and trusted not in his salvation.”  It implies submission.  “And again, Esaias saith, There shall be a root of Jesse; and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust” (Rom. 15:12).  “For therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially of those that believe” (1 Tim. 4:10).  “For which cause I also suffer these things; nevertheless I am not ashamed: for I know whom 1 have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Tim. 1:12).  “Why are ye fearful. O ye of little faith?” (Mat. 5:26).   “Which Jesus, when he perceived, he said unto them. 0 ye of little faith, why reason ye among yourselves, because ye have brought no bread?”(Matt 16:8).  “These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life; and that ye may believe on the name of the Son of God. And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us” (I John 5:13,14).  Believing in Christ in one verse is called confidence, in the text.

15.  It is a committing ourselves to Christ; “For the which cause I also suffer these things: nevertheless I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Tim. 1:12).  This is a scripture sense of the word believe, as is evident by “Jesus did not commit himself to them” (John 2:24).

16.  It is a gladly receiving the gospel. “Then they that gladly received his word, were baptized; and the same day there were added unto them about three thousand souls” (Acts 2:41).  It is approving the gospel.  “But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.  But wisdom is justified of all her children” (Luke 7:30, 35).  It is obeying the doctrine.  “But God be thanked, that ye were the servants of sin; but ye have obeyed from the heart that form of doctrine which was delivered you” (Rom. 6:17).  It is what may be well understood by those expressions of coming to Christ, of looking to him, of opening the door to let him in.  This is very evident by Scripture.  It is a coming and taking the waters of life, eating and drinking Christ’s flesh and blood, hearing Christ’s voice and following him.  “But ye believe not: because ye are not of my sheep, as I said unto you. ‘My sheep hear my voice, and I know them, and they follow me’” (John 10:26, 27).  “Then spake Jesus again unto them, saying, I am the light of the world; he that followeth me, shall not walk in darkness, but shall have the light of life” (John 8:12).  “Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else” (Isaiah 45:22).

17.  Faith consists in two things, viz. in being persuaded of, and in embracing, the promises: “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth” (Heb. 11:13).  “Charity believeth all things, hopeth all things” (1 Cor. 13:7).  If that faith, hope, and charity, spoken of in this verse, be the same with those that are compared together in the last verse, then faith arises from a charitable disposition of heart, or from a principle of divine love.  “But I know you, that ye have not the love of God in you,” with the context (John 5:42).  “Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the Lord you God proveth you, to know whether you love the Lord your God with all your heart, and with all your soul” (Lev. 13:3).  “Whosoever believeth that Jesus is the Christ, is born of God: and every one that loveth him that begat loveth him also that is begotten of him” (1 John 5:1).

23.  It is submitting to the righteousness of God. “For they, being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God” (Rom. 10:3).  It is what may be well represented by flying far refuge, by the type of flying to the city of refuge.  “That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge, to lay hold upon the hope set before us” (Heb. 6:18).  It is a sense of the sufficiency and the reality of Christ’s righteousness, and of his power and grace to save.  “He shall convince the world of sin of righteousness, and of judgment” (John 16:8).  It is a receiving the truth with a love to it.  It is receiving the love of the truth.  “And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.  That they all might be damned who believed not the truth, but had pleasure in unrighteousness” (2Thess. 2:10,12).  The heart must close with the new covenant by dependence upon it and by love and desire.  “Although my house be not so with God, yet he hath made with me an everlasting covenant, ordered in all things, and sure. This is all my salvation and all my desire, although he make it not grow” (2 Sam. 23:5).

24. Upon the whole, the best, and clearest, and most perfect definition of justifying faith, and most according to the Scripture, that I can think of is this, faith is the soul’s entirely embracing the revelation of Jesus Christ as our Savior. The word “embrace” is a metaphorical expression: but I think it much clearer than any proper expression whatsoever.  It is called believing, because believing is the first act of the soul in embracing a narration or revelation: and embracing, when conversant about a revelation or thing declared, is more properly called believing, than loving or choosing.  If it were conversant about a person only, it would be more properly called loving. If it were only conversant about a gift, an inheritance, or reward, it would more properly be called receiving or accepting, etc.

The definition might have been expressed in these words: faith is the soul’s entirely adhering and acquiescing in the revelation of Jesus Christ as our Savior—or thus: faith is the soul’s embracing that truth of God, that reveals Jesus Christ as our Savior—or thus: faith is the soul’s entirely acquiescing in, and depending upon, the truth of God, revealing Christ as our Savior.

It is the whole soul according and assenting to the truth, and embracing of it.  There is an entire yielding of the mind and heart to the revelation, and a closing with it, and adhering to it, with the belief, and with the inclination and affection.  It is admitting and receiving it with entire credit and respect.  The soul receives it as true, as worthy, and excellent.  It may be more perfectly described than defined by a short definition, by reason of the penury of words; a great many words express it better than one or two.  I here use the same metaphorical expressions; but it is because they are much clearer than any proper expressions that I know of.

It is the soul’s entirely acquiescing in this revelation from a sense of the sufficiency, dignity, glory, and excellency of the author of the revelation.

Faith is the whole soul’s active agreeing, according and symphonizing with this truth; all opposition in judgment and inclination so far as he believes being taken away.  It is called believing because fully believing this revelation, is the first and principal exercise and manifestation of this accordance and agreement of soul.

25. The adhering to the truth, and acquiescing in it with judgment is a sense of the glory of the revealer, and the sufficiency and excellency of the performer of the facts.  The adhering to it and acquiescing in it with the inclination and affection, is from the goodness and excellency of the thing revealed, and of the performer.  If a person be pursued by an enemy and commit himself to a king or a captain, to defend him, it implied his quitting other endeavors, and applying to him for defense and putting himself under him, and hoping that he will defend him.

If we consider it as a mere act of the mind, a transaction between spiritual beings, considered as abstracted from any external action, then it is the mind’s quitting all other endeavors and seeking and applying itself to the Savior for salvation, fully choosing salvation by him, and delivering itself to him, or a being willing to be his with a hope that he will save him.  Therefore, for a person to commit himself to Christ as a Savior, is quitting all other endeavors and hopes and heartily applying himself to Christ for salvation, fully choosing salvation by him, and acquiescing in his way of salvation, and a hearty consent of the soul to be his entirely, hoping in his sufficiency and willingness to save.

Excerpted and edited from The Works of Jonathan Edwards.  This volume contains many more thoughts by Edwards on the nature of saving faith than those we have listed here.

Posted in Jonathan Edwards | 1 Comment »

A Godly Man’s Faith by Thomas Watson

January 16, 2010 by ADMIN

As gold is the most precious among the metals, so is faith among the graces.  Faith cuts us off from the wild olive of nature, and grafts us into Christ.  Faith is the vital artery of the soul: “The just shall live by his faith” (Hab. 2:4).  Such as are destitute of faith may breathe, but they lack life.  Faith enlivens the graces; not a grace stirs till faith sets it working.

Faith is to the soul what the animal spirits are to the body, exciting lively activity in it.  Faith excites repentance. When I believe God’s love to me, this makes me weep that I should sin against so good a God.  Faith is the mother of hope; first we believe the promise, then we hope for it.  Faith is the oil which feeds the lamp of hope.  Faith and hope are two turtle-dove graces; take away one, and the other languishes.

If the sinews are cut, the body is lame; if this sinew of faith is cut, hope is lame.  Faith is the ground of patience; he who believes that God is his God, and that all providences work for his good, patiently yields himself to the will of God.   Thus faith is a living principle.

And the life of a saint is nothing but a life of faith. His prayer is the breathing of faith (Jas. 5:15). His obedience is the result of faith (Rom. 16:26).  A godly man by faith lives in Christ, as the beam lives in the sun: “I live; yet not I, but Christ liveth in me” (Gal. 2:20).  A Christian by the power of faith sees above reason, trades above the moon (2 Cor. 4:18).  By faith his heart is lively quietened; he trusts himself and all his affairs to God (Psa. 112:7).  As in a time of war, men get into a garrison and trust themselves and their treasures there, so “the name of the Lord is a strong tower” (Prov. 18:10), and a believer trusts all that ever he is worth in this garrison.  “I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Tim. 1:12).  God trusted Paul with his gospel, and Paul trusted God with his soul.

Faith is a catholicon—a remedy against all troubles.  It is a godly man’s sheet-anchor that he casts out into the sea of God’s mercy, and is kept from sinking in despair.  “If only faith is firm, no ruin harms.”

Use: Let us test ourselves by this characteristic.  Alas, how far from being godly are those who are destitute of faith!  Such are altogether drowned in sense.  Most men are spiritually purblind; they can only see just before them (2 Pet. 1:9).  I have read of a people who are born with one eye.  Such are they who are born with the eye of reason, but lack the eye of faith, who, because they do not see God with bodily eyes, do not believe in a god.  They may as well not believe they have souls, because being spirits they cannot be seen.

Oh, where is he who lives in the heights, who has gone into the upper region and sees “things not seen” (Heb. 11:27)?  “If men lived by faith, would they use sinful means for a livelihood?” (Chrysostom).  If there were faith, would there be so much fraud? If theirs were living faith, would men, like dead fish, swim downstream?  In this age there is scarcely so much faith to be found among men as there is among the devils, “for they believe and tremble”(Jas. 2:19).

It was a grave and serious comment of Mr. Greenham, that he feared not papism, but atheism would be England’s ruin.  But I shall not expatiate, having written at greater length on this head in another discourse.

Faith and love are the two poles on which all religion turns. A true saint is carried in that chariot, “the midst whereof is paved with love” (Song 3:10).  As faith enlivens, so love sweetens every duty.  The sun mellows the fruit, so love mellows the services of religion, and gives them a better relish.  A godly man is sick of love: “Lord, thou knowest that I love thee” (John 21:16).  “Though, dear Savior, I denied thee, yet it was for lack of strength, not for lack of love.”  God is the fountain and quintessence of goodness.  His beauty and sweetness lay constraints of love upon a gracious heart.  God is the saint’s portion (Psa. 119:57).  And what more loved than a portion? “I would hate my own soul,” says Augustine, “if I found it not loving God.”  A godly man loves God and therefore delights to be in his presence; he loves God and therefore takes comfort in nothing without him.

“Saw ye him whom my soul loveth?” (Song 3:3).  The pious soul loves God and therefore thirsts for him.  The more he has of God, the more still he desires.  A sip of the wine of the Spirit whets the appetite for more.  The soul loves God and therefore rejoices to think “of his appearing” (2 Tim. 4:8).  He loves him and therefore longs to be with him.  Christ was in Paul’s heart, and Paul would be in Christ’s bosom (Phil. 1:23).  When the soul is once like God, it would gladly be with God.  A gracious heart cries out, “Oh that I had wings,” that I might fly away, and he with my love, Christ.  The bird desires to be out of the cage, though it is hung with pearl.

A godly man loves God, though he is reduced to straits. A mother and her nine-year-old child were about to die of hunger.  The child looked at its mother and said, “Mother, do you think God will starve us?”  “No, child,” said the mother, “he will not.” The child replied, “But if he does, we must love him, and serve him.”

Use: Let us test our godliness by this touch-stone: Do we love God?  Is he our treasure and center?  Can we, with David, call God our “joy”, yes, our “exceeding joy” (Psa. 43:4)?  Do we delight in drawing near to him, and “come before his presence with singing” (Psa. 100:2)?  Do we love him for his beauty more than his jewels? Do we love him, when he seems not to love us?

If this be the sign of a godly man, how few will be found in the number!  Where is the man whose heart is dilated in love to God?  Many court him, but few love him.  People are for the most part eaten up with self-love; they love their ease, their worldly profit, their lusts, but they do not have a drop of love to God.  If they loved God, would they he so willing to be rid of him? “They say unto God, Depart from us” (Job 21:14).  If they loved God, would they tear his name by their oaths?  Does he who shoots his father in the heart love him?  Though they worship God, they do not love him; they are like the soldiers who bowed the knee to Christ, and mocked him” (Matt. 27:29).  He whose heart is a grave in which the love of God is buried, deserves to have that curse written upon his tombstone, “Let him be Anathema Maranatha” (I Cor. 16:22).  A soul devoid of divine love is a temper that best suits damned spirits.  But I shall waive this, and pass to the next.

Excerpted and edited from The Godly Man’s Picture.

Posted in Thomas Watson | 1 Comment »

Preface to the Issue by Jim Ehrhard

January 16, 2010 by ADMIN

Perhaps no doctrine is of greater importance than justifying faith.  Should we fail to properly understand what faith is and on what it rests, we might mislead many into an eternity apart from Christ.  The Reformers placed great weight on a proper understanding of faith.  They declared that justification by faith alone was the doctrine on which the church stands or falls.  They defined faith carefully so that what the faith which they preached and taught might not be confused with the faith that was normally taught by Rome.

They labored to make certain that “faith” could never be construed as a “work” that one performed or as a “merit” whereby one gained forgiveness of sins.  Conversely, they argued against Roman claims of antinomianism by teaching that true faith was accompanied by good works.  In other words, those who had faith were changed in their lives.

Today there is a need to be especially clear in our teaching about faith.  Most view faith as an act they do.  Wrapped up in such an assumption is the idea that “a profession of faith” is identical with faith.  If they have made a “decision,” that’s all that matters, even if there is no change in their lives.  Biblical faith, however, is different.  It is evidenced by a trusting Christ, a following Christ, and a new love for Christ.  One who has true saving faith is not the same—he is new, he is changed.

It is our hope that the articles in this issue might help you to sharpen your thinking about “faith.”  Read each carefully, repeatedly, and always in light of the Scriptures.  Included are articles by Thomas Watson, a 17th century English puritan;  Jonathan Edwards, Solomon Stoddard and Joseph Bellamy from 18th century America, C. H. Spurgeon from 19th century England, and A.W. Pink from 20th century England.  Although their writing spanned four centuries, their teachings on faith are in accord.  We pray that each will provide insights to increase your understanding of faith that saves.

Also, we have included an article about three of the characters found in John Bunyan’s Pilgrim’s Progress.  Thank you for your prayers and for your support of this ministry.

By His Grace, Jim

Posted in Jim Ehrhard |

Whom Have I in Heaven but Thee? by Edward Griffin

January 12, 2010 by ADMIN

“Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.” Psalm 73:25

This Psalm was composed by Asaph, one of the three chief singers whom David had appointed in the house of God.  The good man had experienced a severe trial from the infirmities of his own heart; which trial, together with the manner in which he was relieved, is described in this beautiful Psalm.  He had been “envious at the foolish when” he “saw the prosperity of the wicked” and had indulged in unworthy complaints against divine providence.  “They are not in trouble as other men, neither are they plagued like other men.  Their eyes stand out with fatness; they have more than heart could wish — Verily I have cleansed my heart in vain and washed my hands in innocence; for all the day long have I been plagued and chastened every morning.”  This temper of uneasiness and distrust arose so high, that in a retrospect upon it he acknowledges, “My feet were almost gone, my steps had well nigh slipped — So foolish was I and ignorant; I was as a beast before thee.”

The manner in which he obtained relief from this agitation was by repairing to the sanctuary of God where the light of divine revelation shone.  Here he discovered, as through a window which opened into eternity, the awful end to which the wicked with all their prosperity were hastening.  Here also he learned the final rewards of the righteous and saw the mysterious inequalities of divine providence cleared up.  The glory of God’s faithfulness and truth so opened on his soul and the comparative emptiness of all earthly things, that with more than recovered spirits, he exclaimed, “Thou shalt guide me with thy counsel and afterward receive me to glory.  Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.”

My object will be, in the first place, to explain more fully how we are taught to feel by this example of Asaph — how such a temper will operate and what effects it will produce; and, in the second place, to suggest some reasons which urge to such a temper.

I.  I am to explain more fully how we are taught to feel by this example of Asaph,—how such a temper will operate and what effects it will produce.

The Psalmist in these words expressed supreme delight in God as his all sufficient and only portion.  “Whom have I in heaven but thee?” The only heaven I wish above is but to see thy face.  Let others form confused ideas of the upper world, and desire it as a place where something is to be enjoyed, they know not what: but I know what a heaven I desire.  Could I ascend to the highest heavens and find the presence of my God withdrawn, it would be no heaven for me.  The only reason I pant to ascend above the sun and all these ruinable worlds is that I may bask in the sunshine of his smiles and forever behold the source of light without one envious cloud between.  Let me but sit at his feet and gaze upon his lovely face and cry with unutterable wonder and gratitude, “My Lord and my God,” and I ask no more.  Let me but take some humble station in his glorious kingdom where I may sit and read his name, where I may view his infinite happiness and glory and see his beloved kingdom blest, and my soul will be filled.

“And there is none upon earth that I desire besides thee.” How is this?  Was it then a matter of indifference to Asaph whether his friends lived or died — whether he enjoyed the comforts of life or perished with hunger?  This was not literally and precisely his meaning.  But what he intended may, I conclude, be summed up in the following ideas.  First, that there was nothing among all the charms of earth which could prevent him from wishing to depart and be with the Lord.  Secondly, while continuing on earth, he desired nothing besides God in a comparative sense.  His soul was at that moment so filled with the supreme excellence and glory of Jehovah that all earthly things were put out of view.  Thirdly, he desired nothing besides God in that he coveted nothing which he considered distinct from the emanations of God.  Did he desire food and raiment and friends?  He desired them chiefly as divine goodness expressed, as God existing in his outward bounty.

Such a temper of supreme delight in God will operate in unreserved and universal submission to divine providence.  While God is more beloved than all other objects, the withholding or removal of everything besides him will not awaken a spirit of unsubmission and rebellion.  While the Christian has such supreme delight in God, he will not be inordinately leaning on friends or wealth or any worldly object for enjoyment.  No high expectations will be formed except those which centre in the supreme good.  Lightly valuing the things of time and sense, he will scorn the restless pursuits and unsatisfied desires of the covetous; and holding the commands of God in supreme veneration, he will practice deeds of liberal charity.

Sensible that prosperity gives and adversity takes away only those things which are least desirable, neither by prosperity nor adversity will he be greatly moved.  Ever assured that God, the supreme good, is safe, he will dismiss all anxieties respecting future changes and come what will, he will “rejoice evermore.”  Calmly resigning the management of all affairs into hands dearer than his own, he passes his days in unruffled serenity, and knows not the distrusts of jealousy nor the uneasiness of unbelief.  Having a greater regard for the divine will than for any earthly comfort which that will can bestow, he has learned “both how to abound and to suffer need” and, “in whatsoever state” he is, “therewith to be content.”

The result of this supreme love to God will be faith, trust, self-denial, obedience, and an unreserved consecration of all that we are and have to him, to be disposed of according to his pleasure, and to be employed in his service, how and when and where he is pleased to appoint.

II. I am to suggest some reasons which urge to such a temper.

The infinitely wise and benevolent God is worthy to be the object of our supreme delight.  There is more in him to be desired and to be rejoiced in than in all created beings and things. The whole creation has drawn all its glories from him.  And can it be supposed that he has imparted more beauty and excellence than he possesses?  When our eyes rove abroad over the charming scenes of nature, and traverse the wonders which shine in the heavenly orbs, we may well exclaim with the half-inspired Milton, “How wondrous fair! Thyself how wondrous then!”  In God, there is everything which can satisfy and transport the immortal mind.  What is the world to him; its pomp, its splendors, “and its nonsense all?”  What are the treasures of India and all the glories of Greece and Rome, compared with the fruition of that God whose smiles fill heaven and earth with gladness?  Possessed of him, the imprisoned beggar, with all his griefs, is rich and happy; devoid of him, kings and emperors are poor and wretched. Let every earthly comfort depart, yet while we can enjoy the immortal source of blessedness, we are blessed still, we are blest indeed.  While walking out with Isaac to meditate at the evening tide — while beholding that glory which Moses saw on Horeb and on Pisgah — while worshipping him whose faithfulness and truth were seen by Abraham on Moriah, and whose glories appeared to John in Patmos — while overcome with the magnificent majesty which rushed on the view of Habakkuk — while melting away in the sweet ecstasies of David in sight of the mercy and faithfulness of his heavenly Father — while triumphing in him who was announced by the songs of Bethlehem and by the joys of Simeon’s bursting heart — while from our streaming eyes we pour forth gratitude to the Sufferer of Gethsemane and Golgotha, and ascend to heaven with him who ascended from Olivet — O how poor and worthless do all mortal things appear.

The claims of God to our supreme affection are further supported by his exceeding great and unnumbered mercies. He is the God of all our revivals, of all our deliverances, and of all our comforts; the God of our fathers and the God of our children.  Innumerable mercies, distinguishing us from most of our fellow men, mercies affecting to angels — have filled our lives.  He supported us in our infancy, he led us through all the windings of our youth; his watchful eye has continually been upon us in riper years.  Through all our days, he has nourished and brought us up as children.  He has been with us in six yea and in seven troubles and brought relief to our distresses when every other helper failed.  From countless dangers has he delivered us.  He sent his Son from his bosom to bear our sins in his own body on the tree.  From what an abyss of pollution and wretchedness have some of us been raised by his pardoning love.  He has bestowed upon us the invaluable gifts of his word and ordinances.  By his unspeakable grace, we have enjoyed the sight of his word revived — sinners plucked as brands from the burning, and brought to unite their young hosannas with the praises and joys of their fathers.  Where shall we end the enumeration?  More numerous are his mercies than the stars which look out of heaven.  Has the world, have any of our friends, has all creation done for us what our God has done?  Surely if kindness and mercy can engage our hearts, we lie under the most pressing obligations to say from our very souls!  “Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.”

From the truth and faithfulness of our divine Benefactor, we have full assurance that if we get divorced from all our idols and wed ourselves to him alone in holy trust and service, he will make ample provision for our support and comfort — he will abundantly recompense our fidelity and renunciation of the world.  We have no occasion to apply to any other comforter, to any other protector, to any other guide, to any other portion. He will be to us such a portion as will fill and satisfy our souls.  He will be all that we need and all we desire.  We shall be blest beyond all previous conception.  We shall be full; can need no more and can hold no more.

It is one of the lamentable marks of human weakness that men are so habituated to recede from the eternal centre of rest and to wander abroad in quest of enjoyment.  Dependence is withdrawn from God and placed on other objects, which may not be obtained, or if obtained are ever liable to be lost again.  The mind, thus torn from its centre and following deceitful meteors, rambles, it knows not whither,—is ever pained with uncertainty and trembling with dubious fears lest the objects in which centre all its desires should be lost.  In proportion as men thus place their hopes in the creature, they find themselves the prey of restlessness and misery. To forsake the fountain of living waters for broken cisterns is a sure prelude to disappointment and vexation.  Ah when will we be wise?  When will we dismiss all our vain dependencies and make God our only rest and portion?  When will we thus obtain that happiness which we have long sought in vain?  Could we look with indifference on all the shifting scenes beneath the sun, on prosperity and adversity, on loss and gain, and make the sincere appeal, “Whom have I in heaven but thee? and there is none upon earth that I desire besides thee,” how happy might we be even in this vale of tears.

Knowing the claims which he had to our supreme affection, God has asserted those claims in his holy word and strictly commanded us to love him with all the heart, and in comparison with him to hate father and mother, wife and children, and even life itself.  And as he is infinitely the greatest and best of beings, this supreme regard to him is his due.  It is perfectly right and fit, and what we owe to him, to make him the object of our supreme delight to rejoice that he holds the throne, to resign ourselves with all our interests to his disposal, to feel that we have enough and abound while possessing him, even though everything else be taken away, and under all our trials and disappointments, to be quiet as a child that is weaned of its mother.  It is infinitely unreasonable to set up any private interest in opposition to the interest of the universe — the interest and wishes of God and his kingdom.  Of what consequence is it for infinite wisdom and love to sit upon the throne if they may not govern the world?  What does it signify for us to proclaim our joy that the world is under divine direction, if we will not submit and consent to be governed?

Such supreme delight in God and his government had Enoch and Noah, and Abraham and Moses, and David and Daniel and Paul.  Not one of them could receive the divine approbation and enter into rest on easier terms.  And on no easier terms can we enjoy the friendship and protection of Asaph’s God in the present life; on no easier terms can we enter the portals of the heavenly city.  But the sure reward of thus choosing him for our portion, will be the unfailing friendship and enjoyment of him in the present life, and when all these perishable worlds shall be blended in one common grave.  Then shall they who have chosen him in preference to all others be everlastingly united to their glorious centre, and shall plunge into that ocean of glory which they have chosen for their all, and lose themselves in him.  Then shall they know how wise their choice who prefer the immortal God to the husks that were made for the flames.  Then with what hearty sincerity and bursting joy will these eternal notes go round, “Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.”

Let this assembly pause for a moment, while each one solemnly inquires with himself whether he has chosen the God of Asaph for his only portion and supreme delight, or whether his affections and hopes still linger among the vanities of this lower world.  Do our souls stand ready, at the word of God, to break away from every scene of this enchanted ground, and leaving the world behind, to soar to regions from which all worldly things are forever excluded?  Do we, like Simeon and Paul, pant to ascend to the full possession of the supreme good?  Why do we wish for heaven?  Is it that we may live forever at home with our God, and after a long and tedious separation, be forever united to the center of our souls?  Is it this, or is it some other heaven which is the object of our imagination and desire?  And can we sincerely appeal to the Searcher of hearts, “There is none upon earth that I desire besides thee?”  Have we a solemn conviction that we have chosen him for our supreme good and portion?  Or do we still remain miserably encumbered with the lumber of earthly objects — wretchedly ignorant of the Source of our being  — encompassed with darkness which has known no morning — wickedly and fatally straying from the only source of happiness — vagrants in the region of confusion, night, and misery?  Ah wretched souls, whither do ye wander?  Why prefer the night of chaos to the glories of the uncreated sun?  Why flee from the fountain of happiness and love in pursuit of wretchedness and eternal war?  Where can such bliss be found as you have left behind?  Wherefore do you speed your course from the Author of your being as though all misery lived with him?  Whither would you hurry in the wildness of your distraction?  O return, return.  Seek no longer for happiness in shunning its only source.  O return, return.  Let planets break loose from the attractions of the sun, and wander wildly and without order into the regions of night; but let not immortal souls break away from the attractions of the eternal Sun, to wander in wild and dark vagaries, in wretched confusion and ruinous disorder to all eternity.  O return, while return is possible, to the substance and fountain of light and blessedness.  Let the attractions of divine love draw you nearer and nearer, until you shall fall into the glorious Sun, and lose yourselves to all eternity in this beatific union.  Renounce your alliance with worms and dust, sustain a glorious resurrection from the dead, and learn to say, “Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.”

The subject will apply itself to backsliding Christians.  Ah why should they who have seen his glory and known his love, and seen the world eclipsed by his charms, so often forsake the fountain of living waters for broken cisterns?  Why should that which they have known to be the supreme good, be left for things which they know cannot profit?  In better hours you have avouched the Lord Jehovah to be your God and portion: you have vowed eternal fealty and subjection to him.  Your oath is recorded in the rolls of heaven.  Why then violate your promises thus attested, and forsake the source of happiness for comfort which you know is no where else to be found?  Awake from these enchanted slumbers.  Pursue no longer the unnatural course which carries you from your life and from the center of yourselves.  And what can you find abroad to allure you from home?  Precisely what the dove found on leaving the ark — no place on which to rest the sole of her foot.  May you, like her, soon grow weary of the damp and cheerless regions with out, and return on lagging pinions, and with mourning notes plead for an extended arm to take you in.  Consider also from what mercies you have fled, and through what obligations you have broken away: and then, with the melting griefs of the Psalmist, give it in charge to yourselves, “Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee.”

In the last place, the subject addresses itself to those who have deliberately and heartily made choice of the supreme good, and who have never, by the mists of earth or hell, lost sight of the good they have chosen.  Hail, happy souls!  All hail, ye unrivaled few!  From my heart I give you joy.  You have found the pearl of great price.  You have found that treasure which worlds might be sold in vain to purchase.  Accept our congratulations — Accept the congratulations of angels.  Let your souls arise and shout for joy; for all the treasures of the universe are yours.

The infinite God, with all that he possesses, is made over to you by a covenant well “ordered in all things and sure.”  Let your pious hearts be comforted under the loss of all terrestrial vanities.  Let them shout for joy under all trials and crosses. For under the loss of all things, you possess all things still.  The immortal God is yours; and in him you have all and need no more.  Be not disheartened at the trials and conflicts in which you may be involved.  Soon will you emerge from them all, and like the sun breaking from a cloud, forever shine forth in the kingdom of your Father.  It is in our heart to bid you God speed, and encourage you to go on and renew your wise and virtuous choice of the God of all benignity and blessedness.

Be emboldened to take a larger and still larger portion of the supreme good.  God has said “Open thy mouth wide and I will fill it.”  Be satisfied with this portion and murmur not though sinners take the rest.  Never indulge vain regrets for the objects you have left behind.  “Delight” yourselves more and more “in the Lord,” and “He will (more and more) give you the desires of your heart.”  And whatever allurements try to draw you away, whatever terrors arise in your course, whatever crosses you may have to encounter, never suffer yourselves to be unsettled from the habit of hourly saying, “Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.”  Amen.

Posted in Edward Griffin |

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