The Sifford Sojournal

Our journal of what we pray is our sojourn of life along the narrow way, even the old paths, submitting to the Bible as a light unto both.

Category: David’s Digest (Page 8 of 15)

David’s Digest: Satan’s Devices & Biblical Remedies: God is Full of Mercy, Part 1

July 23, 2019 / / 0 Comments

Satan is a cunning foe, and sadly quite good at what he does. And he is the enemy of Christ, and thus God’s people, ready to do what he can to destroy the souls of men.

1 Peter 5:8 – “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:“

Thankfully though, God is greater:

1 John 4:4 – “Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.“

However, we also have duties to perform in this arena…

James 4:7 – “Submit yourselves therefore to God. Resist the devil, and he will flee from you.“

Ephesians 6:11 – “Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.“

…but only with God’s help:

Psalm 28:7 – “The Lord is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him.“

Psalm 144:1 – “Blessed be the Lord my strength which teacheth my hands to war, and my fingers to fight:“

Puritan Thomas Brooks wrote an excellent book called “Precious Remedies Against Satan’s Devices”, where he identifies the various ways Satan goes about his work, and offers remedies to help against those devices. With this we can know our enemy better, and pray and work to resist him and sin, which hopefully we want to do because we hate sin as it is an act of rebellion and an offense to the One we love:

2 Corinthians 2:11 – “Lest Satan should get an advantage of us: for we are not ignorant of his devices.“

The following is one of those devices, where the devil entices people to sin and remedies to fight off that attack approach.

The entire book is scanned in here: https://archive.org/stream/completeworksoft01broo/completeworksoft01broo_djvu.txt.

From Thomas Brooks:

The fifth device that Satan hath to draw the soul to sin is,

Device (5). To present God to the soul as one made up all of mercy.

Oh! saith Satan, you need not make such a matter of sin, you need not be so fearful of sin, not so unwilling to sin; for God is a God of mercy, a God full of mercy, a God that delights in mercy, a God that is ready to shew mercy, a God that is never weary of shewing mercy, a God more prone to pardon his people than to punish his people; and therefore he will not take advantage against the soul; and why then, saith Satan, should you make such a matter of sin?

Now the remedies against this device of Satan are these:

Remedy (1). The first remedy is, seriously to consider, That it is the sorest judgment in the world to be left to sin upon any pretence whatsoever.

O unhappy man! when God leaveth thee to thyself, and doth not resist thee in thy sins. Woe, woe to him at whose sins God doth wink. When God lets the way to hell be a smooth and pleasant way, that is hell on this side of hell, and a dreadful sign of God’s indignation against a man; a token of his rejection, and that God doth not intend good unto him. That is a sad word, ‘Ephraim is joined to idols: let him alone,’ Hosea iv. 17; he will be uncounsellable and incorrigible; he hath made a match with mischief, he shall have his bellyful of it; he falls with open eyes, let him fall at his own peril.

And that is a terrible saying. ‘So I gave them up unto their own hearts’ lusts, and they walked in their own counsels,’ Ps. lxxxi. 12. A soul given up to sin, is a soul ripe for hell, a soul posting to destruction. Ah Lord! this mercy I humbly beg, that whatever thou givest me up to, thou wilt not give me up to the ways of my own heart; if thou wilt give me up to be afflicted, or tempted, or reproached, etc., I will patiently sit down, and say, It is the Lord; let him do with me what seems good in his own eyes. Do anything with me, lay what burden thou wilt upon me, so thou dost not give me up to the ways of my own heart.

Remedy (2). The second remedy against this device of Satan is, solemnly to consider, That God is as just as he is merciful.

As the Scriptures speak him out to be a very merciful God, so they speak him out to be a very just God. Witness his casting the angels out of heaven, 2 Peter ii. 4-6, and his binding them in chains of darkness till the judgment of the great day; and witness his turning Adam out of paradise, his drowning of the old world, and his raining hell out of heaven upon Sodom; and witness all the crosses, losses, sicknesses, and diseases, that be in the world; and witness Tophet, that was prepared of old; witness his ‘treasuring up of wrath against the day of wrath, unto the revelation of the just judgments of God; but above all, witness the pouring forth of all his wrath upon his bosom Son, when he did bear the sins of his people, and cried out, ‘My God, my God, why hast thou forsaken me?’ Mat. xxvii. 46.

Go on to Remedy 3!

— David

David’s Digest: As a Child

April 25, 2019 / / 6 Comments

Matt 18:3-4 – “3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. 4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.“

Christ said one does not enter into heaven unless they become as a child. Very serious! But what does that mean?

Puritan Thomas Manton gives what I believe is an insightful examination of this, based on Psalm 131, the full text of which you can read here:

Psalm 131

1 Lord, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me.

2 Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child.

3 Let Israel hope in the Lord from henceforth and for ever.

From Thomas Manton:

Now let us open the similitude, and show wherein it holdeth good. David behaved himself, and quieted himself – (1.) As a child ; (2.) As a weaned child.

1. As a child. A child is not troubled with ambitious thoughts: Mat. xviii. 3, ‘Except ye be converted, and become as little children,’ etc. A little child knoweth not what striving for state [status] meaneth. The inclinations and desires of carnal ambition are very contrary to the christian temper, namely, seeking after dominions, dignities, and honours.

So Christ would confute his disciples’ pride; as if he had said, You strive for worldly greatness and preeminence in my kingdom; but my kingdom is a kingdom of babes, and containeth none but the humble, and such as are little in their own eyes, and are contented to be small and despised in the eyes of others, and to look not after great matters in the world. Thus would Christ take them off from the vain ambition and pursuit of esteem and worldly honour, and the expectations of a carnal kingdom.

And is it not necessary still that we should become as little children? A great part of the work of grace is to take down our pride, and make us little in our own eyes. We should all prove ourselves to be children of God by the lowliness of our hearts and sobriety of our carriage, and submission to all God’s dispensations, and desire no higher condition than God would bring us into by the fair invitation of his providence. We must put ourselves into the posture of a feeble impotent child, without ambition, without covetousness, looking wholly to be directed, supported, and enabled by God.

2. Why as a weaned child.

[1.] A weaned child is taken off from the breast and its natural food; so when the Lord is pleased to withhold from us what we expected, and to keep us in a low and afflicted condition, we must patiently submit to God’s will and pleasure, and be contented to be what God will have us to be. Oh, how well were it for us if we were weaned from the world’s breasts! Certainly then temptations would be plucked up by the roots. How easily should we please God, and press on to everlasting glory, worldly and fleshly lusts [desires] mortified! By some bitterness or other the weaned child is driven from the breast, and it useth it no more.

Oh, that a christian were as soon weaned from the world, and might grow dead to the honours, riches, and pleasures of it! and could say with the apostle, ‘I am crucified to the world, and the world is crucified to me,’ Gal. vi. 14.

Few are taken off from the dug [udder, teat] by the bitterest wormwood that can be laid upon it; they are still sucking here, though they suck but wind; and, after many disappointments, still return to the love of the world, as their natural milk. It is a prodigy for a child to keep sucking till thirteen or fourteen years; we are as greedy at fifty or sixty years as we were before. The world by nature is sweet to us; the bitterness of affliction doth not wean us from it; and after all the warnings that we cannot love the Father if we love the world, 1 John ii. 15, yet we love the world still. In death it is made bitter to us, for then the world passeth away, and the lusts [desires] thereof; then we cry out on the world, how it hath deceived us, and tempted this rebelling flesh to neglect God and higher duties. But then it is questionable whether we are weaned or driven from the dug [udder, teat]. Surely it becometh us to be weaned sooner.

[2.] The weaned child can do nothing for itself, but is provided for by the care of another; so should we look upon ourselves as a most feeble and impotent child, able to do nothing of ourselves; but after we have weaned ourselves from our natural affections and desires, wholly be sensible of our necessities, emptiness, and weakness to shift [move, even slightly] for ourselves, leaving all to God: Ps. xl. 17, ‘I am poor and needy, but the Lord thinketh upon me.’ We may be despised of the world and contemned of the world, but that doth not make us loathsome to God. Yea, the lower we are brought, the more is his care engaged for us. The empty, the destitute, who have not the dug [udder, teat] to live upon, are devolved upon the Lord, that he may take care of them.

[3.] Though the weaned child have not what it would have, or what it naturally most desireth, the milk of the breast, yet it is contented with what the mother giveth; it rests upon her love and provision. So are we to be content with what providence alloweth us: Heb. xiii. 5, ‘Let your conversation [behavior/life] be without covetousness, and be content with such things as ye have;’ and Phil. iv. 11, ‘I have learned, in whatsoever state I am, therewith to be content.’ Whatever pleaseth our heavenly Father should please us.

The child that is put from the breast to an harder diet is yet contented at last. The children of princes know not what the swelling of pride, the honour of the world meaneth. The child doth not prescribe what it will eat, drink, or put on. They are in no care for enlarging possessions, heaping up riches, aspiring after dignities and honours, but meekly take what is provided for them.

[4.] The child, when he has lost the food which nature provideth for it, is not solicitous, but wholly referreth itself to the mother, hangeth upon the mother. So for everything whatsoever should we depend upon God, refer ourselves to God, and expect all things from him: Ps. lxii. 5, ‘My soul, wait thou upon God; my expectation is from him.’ With such a simplicity of submission should we rest and depend upon God.

Let us take heed of being overwise and provident for ourselves, but trust our Father which is in heaven, and refer ourselves to his wise and holy government.

Thus you see here is a perfect emblem –

(1.) Of self-denial; for the child is weaned, taken off from what it most affects [fancies]. So we must not look to be satisfied in our childish will and appetite; we must be weaned, and put from the breast to an harder diet.

(2.) Of humility, or a sense of our impotency and nothingness; for the child cannot shift for itself, so neither can we. We are weak and witless all of us, as are little children, and know not what is good for us, nor how to provide it, but are merely cast upon the care of another.

(3.) Contentedness and resignation to the will of God, who is our provider. The more impotent, the more entitled to God’s care.

(4.) Of dependence and quiet recumbency [leaning/resting] on God in any state or condition whatsoever; for we must cast the whole care of affairs upon him.

Oh, happy we if we could thus be children!

May God grant us this child-like humility; may He wean us from and change our desires for the dainties of Vanity Fair — the useless and time-wasting (Eph 5:16) carnal and sense-driven pleasures and riches of the world; and may He grant us resignation, contentedness, thankfulness and trust in Him for how He providentially brings our lives forth during our time here.

Ps 73:25-26 – “25 Whom have I in heaven but thee? and there is none upon earth that I desire beside thee. 26 My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever.“

Turn your eyes upon Jesus,
Look full in His wonderful face;
And the things of earth will grow strangely dim
In the light of His glory and grace.

If you’re interesting in going deeper on this, we invite you to go through some series we’ve recorded on YouTube during our holy reading times on Lord’s days:

— David

David’s Digest: Pride Slaying, Part 3

January 17, 2019 / / 2 Comments

1 Peter 5:5 – “Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.”

Pride is evil, and is it any wonder God resists the proud?

This is part three of Thomas Manton on the slaying of pride, from Sermon 11 in Sermons from Psalm 131, which you can read in full here.

Previous parts:
Part 1
Part 2

Here is a quick review of the first five points:

To persuade us to purge out this leaven of pride, the means are these:

First, Frequent examination of ourselves; for self-acquaintance breeds humility. No man extols himself but he that knows not himself. Therefore the best way to take down pride is to consider often what we have been, what we are, and what we deserve.

  1. What we have been. Let us often consider the horrible filthiness of our corrupt nature, stinking worse than any carcass before God.
  2. After grace received, mixed principles, and therefore mixed operations, flesh and spirit, law and gospel, Gal. v. 17. If we consider in what state our soul is, what our actions are, how polluted with a tang of the flesh, how little comfortable sense of the love of God, we should soon see that we still carry about with us the cause of a deep humiliation in our bosoms.
  3. Consider what we have deserved. The eternal wrath of God, due to us for sin. It is a wonder that he doth not turn us into hell every moment, and that fire doth not come forth from his jealousy to consume us, who are ever and anon tripping in his service.

Secondly, Frequent communion with God in prayers and praises; for so we more and more come into the knowledge of God, and a sight and sense of his majesty and glory; and a serious sight of God will humble us.

Thirdly, Constant watchfulness, especially when we are most in danger of this sin; then we should keep a double watch.

Fourthly, Use those things with fear which may feed your pride, and so avoid all occasions of being lifted up.

Fifthly, The example of Christ. There was not a more excellent person, nor more worthy, in all the world.

From Thomas Manton:

Sixthly, Thoughts of death, and the great change that we must once undergo, should still keep us humble. This flesh, which thou deck with so much art and ornament, must shortly become a dead carcass, removed out of sight, that it may not become offensive to those that most love and prize thee, and rot in the grave, and become food for worms. Dust we were in our composition, and dust we must be in our dissolution, Gen. iii. 19. What is viler than dust? Eccles. xii. 7, ‘Our dust shall return to the earth as it was.’We do but for a while act a part upon the stage of the world, and then we must be unclothed; as he that acts the king in the comedy, and then goes off and is a poltroon, as before ; he vaunts on the stage for a while, then ad staiuram suam redit — Seneca. Though his excellency mounts unto the heavens, yet within a while he perishes, as his own dung, Job xx. 5-8. Our ornaments must be left behind us.

Seventhly, A gift sanctified [used for holiness], though never so mean [low], is more than the greatest gifts that puff us up. It holds good in all things. In estate, the truest contentment is to be kept humble in the enjoyment of it, James i. 10. The rich, in that he be made low. So for honour; it is not the outward splendour which is our happiness, but the humble mind. To be minimus in summo, least at the highest, like a spire or pyramid, is an argument of a great spirit.

So for parts, the humble Christian is the better qualified, 1 Cor. viii. 1. Knowledge puffs up, charity edifies. So grace; the less conceited, the more grace. Pride starves every grace, but humility feeds it. It is the humble soul which hath the solid comforts, and hath made most progress in religion.

Eighthly, Consider the evils of pride, both as to sin and punishment.

1. As to sin. It puts us upon other sins, murmuring against God, contempt of others: Prov. xxi, 24, ‘Haughty scorner is his name, who dealeth with proud wrath.’ Contention with them: ‘He that is proud in heart stirreth up strife,’ Prov. xxviii. 25. Envy; Saul eyed David ever afterward, 1 Sam. xviii. 9. An evil eye : Mat. xx. 24, ‘When the disciples heard it, they were moved with indignation against the two brethren.’ Censuring: James iii. 1, ‘Be not many masters.’

2. Evils of punishment. Others [evils, bad outcomes] cannot be expected, since the proud are so odious to God: Prov. xvi. 5, ‘Whosoever is proud in heart is an abomination to the Lord.’

[1.] The judgments of God against the proud are sure: Prov. xxix. 23, ‘A man’s pride will surely bring him low.’ So Prov. xvi. 5, ‘Though hand join in hand.’ All the world shall not keep him, as that doth not keep down his own spirit. God will cross him in his person or posterity: Prov. xv. 25, ‘The house of the proud shall be destroyed.’

[2.] It is swift. Judgment comes upon other sins with a slow pace, but always treads on the heels of pride, in that instant wherein they exalt themselves. Nebuchadnezzar, when his heart was lifted up and his mind hardened in pride, he was deposed from the kingdom, Dan. V. 20. The angels fell in that instant. Herod adored as a god, and immediately eaten up of worms. Acts xii. We lose our children, estate, parts, by some sudden stroke of providence, when we grow proud of them.

[3.] It is shameful; that God may pour the more contempt on them: Prov. xi. 2, ‘When pride cometh, then cometh shame.’ Not only ruin, but shame; Herod punished by lice, Pharaoh by gnats and flies, Miriam by leprosy; Goliath falls by a stone out of a shepherd’s sling.

[4.] It is impartial. Not only upon Pharaoh, Herod, Haman, but his own people. Uzziah, 2 Chron. xxv. 26, 27, died without being lamented [Amaziah in those verses, or Uzziah in 2 Chron. xxvi. 21, 22]. Hezekiah: 2 Chron. xxxii. 25, ‘His heart was lifted up, therefore there was wrath upon him.’

May God grant we remember just how low we as man are and the fragility of the flesh, that we be full of His graces, and that we remember just how evil pride is and the punishments that often ensue from it.

May the Lord grant us repentance and the true humility of life that only comes from Him, and may we seek Him to those ends.

— David

David’s Digest: Pride Slaying, Part 2

January 10, 2019 / / 0 Comments

James 4:6 – “But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.”

Pride is a devilish thing, and it behooves us to be on guard against it.

This is part two of Thomas Manton on the slaying of pride, from Sermon 11 in Sermons from Psalm 131, which you can read in full here.

Previous parts:
Part 1

Here is a quick review of the first two points:

To persuade us to purge out this leaven of pride, the means are these:

First, Frequent examination of ourselves; for self-acquaintance breeds humility. No man extols himself but he that knows not himself. Therefore the best way to take down pride is to consider often what we have been, what we are, and what we deserve.

  1. What we have been. Let us often consider the horrible filthiness of our corrupt nature, stinking worse than any carcass before God.
  2. After grace received, mixed principles, and therefore mixed operations, flesh and spirit, law and gospel, Gal. v. 17. If we consider in what state our soul is, what our actions are, how polluted with a tang of the flesh, how little comfortable sense of the love of God, we should soon see that we still carry about with us the cause of a deep humiliation in our bosoms.
  3. Consider what we have deserved. The eternal wrath of God, due to us for sin. It is a wonder that he doth not turn us into hell every moment, and that fire doth not come forth from his jealousy to consume us, who are ever and anon tripping in his service.

Secondly, Frequent communion with God in prayers and praises; for so we more and more come into the knowledge of God, and a sight and sense of his majesty and glory; and a serious sight of God will humble us.

Continuing, from Thomas Manton:

Thirdly, Constant watchfulness, especially when we are most in danger of this sin; then we should keep a double watch. Pride is incident to all, but especially to those who are ennobled with any excellency of birth, honour, or estate, or parts, or office. Few are able to master their comforts; they are too strong wine for weak heads. To learn to abound is the harder lesson, Phil iv. 12. When God lifts them up, they lift up themselves; the wind of strong applause soon oversets a little vessel. Even gracious persons may be tainted. Pride once crept into heaven, and then into paradise; and it is hardly kept out of the best heart.Christians are not so much in danger of sensual [of the senses] lusts [desires] as of this sin; it grows upon us many times by the decrease of other sins; as mortified, so proud [ie. we end up proud of our non-pride and/or spiritualness]: are ministers by their office: 1 Tim. iii. 6, ‘Not a novice, lest, lifted up by pride, he fall into the condemnation of the devil.’ But withal, those are most prone that rise out of the dunghill and from a low estate to great wealth and honour; partly because they are not able to digest such a sudden and unusual happiness; partly because they look less to God, and more to their own prudence and industry: Hab. i. 16, ‘Sacrifice to their own net.’

Now all these should watch: Deut. viii. 14, ‘Take heed lest thine heart be lifted up, and thou forget the Lord thy God;’ 1 Tim. vi. 17, ‘Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches.’ The honourable should watch, the minister watch, the gifted watch, but especially those whom God hath more than ordinarily blessed with worldly increase, Ps. cxix. 70,71.

Fourthly, Use those things with fear which may feed your pride, and so avoid all occasions of being lifted up. As, for instance, do not look upon your graces and privileges without looking upon your infirmities, which may be a counterbalance to you: Mark ix. 24, ‘Lord, I believe; help thou mine unbelief.’ There is much corruption still remains in us, and often gets the advantage of us in thought, word, and deed. Never reflect upon your praises, but remember your imperfections, which the world sees not, the many sins which you are conscious unto, and how much more you deserve reproofs than praises;

And if you will thoroughly slight the honour and vainglory of the world, never count yourselves humble, till you are more willing to be admonished than praised, reproved than flattered. It is the proud man that despises reproof, but the humble prizes it. Instances of the one: Amaziah to the prophet: 2 Chron. xxv. 16, ‘Art thou made of the king’s counsel? forbear; why shouldst thou be smitten?’ The false prophet Zedekiah to Micaiah: 2 Chron. xviii. 23, ‘Which way went the Spirit of the Lord from me to thee?’ The pharisees to Christ: ‘Are we blind also?’ John ix. 39, 40.

Holy and humble men are of another temper. Job did not despise the cause of his servants when they contended with him. Job xxx. 13, 14; David: Ps. cxli. 5, ‘Let the righteous smite me, it shall be a kindness.’ This is a notable remedy against pride, to bear a faithful reproof, and take it in better part than praises and acclamations.

Again, when you reflect upon your enjoyments, consider your account, Luke xii. 48. What will ye do when ye shall appear before the tribunal to answer for all this honour and estate? Surely such a day and such a reckoning should damp men, and quench all self-exalting thoughts.

Never look upon your afflictions, but consider the mercies yet continued, notwithstanding your ill-deservings, Ezra iii. 19, that we may not murmur, which is an effect of pride, but submit to God’s chastisements; that is the way to increase humility; for afflictions are humbling occasions, and so must be improved.

Fifthly, The example of Christ. There was not a more excellent person, nor more worthy, in all the world. Now what was his life but a lecture of humility? Mat. xi. 29, ‘Learn of me, for I am meek and lowly in heart;’ ‘He sought not his own glory, but the glory of him that sent him,’ John v. 41. That is our business as well as Christ’s; not to seek ourselves, but to please God and glorify God.

He chose a mean life, withdrew himself when they would make him a king, John vi. 15; came not to be ministered unto, but to minister, Mat. xx. 28. Vain men would be admired of all, are desirous of worldly power and glory; but this is contrary to the Spirit of Christ. Surely we should dress ourselves by this glass. The meek, humble, lowly mind is an express resemblance of Christ, as pride is of the devil.

When Christ came to save us, he would not choose a life of pomp, but poverty. He submitted to be conceived in the womb of a maiden, took the form of a servant, was laid in a manger, sacrificed two pigeons. He lived in the world as a man of sorrows, born of mean parents, working at their trade. Justin Martyr saith he made ploughs or yokes: ‘Is not this the carpenter?’ Mark vi. After he entered into the ministry, he was scorned, opposed by men, preached out of a ship to people on the shore. Finally, he humbled himself to the death, the death of the cross.

Now the same mind should be in you that was in Jesus, Phil. ii. 5. Unless you think it a disgrace to imitate him, either you must be humble, or seek another lord and master.

May God grant we be on watch against our pride, the humility to take reproof, and a desire to be like the Lord Christ, and may we pray to those ends.

— David

Go on Part 3.

David’s Digest: Pride Slaying, Part 1

January 3, 2019 / / 0 Comments

By nature, man is proud. We all have pride in our hearts to some degree. We can ask ourselves, are we as humble as Christ, infinite God who took a human nature only to be spit upon and crucified? If not, then we indeed have some pride there. 🙂

In fact, a proud person — not just the pride itself — is an abomination to the Lord:

Prov 16:5 – “Every one that is proud in heart is an abomination to the Lord: though hand join in hand, he shall not be unpunished.“

It seems to me we should ponder that seriously.

Pride is also a shame:

Prov 11:2 – “When pride cometh, then cometh shame: but with the lowly is wisdom.“

And we should hate that pride in ourselves:

Prov 8:13 – “The fear of the Lord is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate.“

Further, here’s a warning:

Prov 29:23 – “A man’s pride shall bring him low: but honour shall uphold the humble in spirit.“

And finally, what traits does Christ say we should learn from Him?

Matt 11:29 – “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.“

Well then, what can be done?

Here is from Puritan Thomas Manton on the slaying of pride, from Sermon 11 in Sermons from Psalm 131, which you can read in full here.

This is part one of several parts.

From Thomas Manton:

Use. To persuade us to purge out this leaven of pride. It cannot he purged out at once, but it must be mortified and subdued more and more. Daily labour and diligence is necessary for this end.

The means are these –

First, Frequent examination of ourselves; for self-acquaintance breeds humility. No man extols himself but he that knows not himself. Therefore the best way to take down pride is to consider often what we have been, what we are, and what we deserve.

1. What we have been. Let us often consider the horrible filthiness of our corrupt nature, stinking worse than any carcass before God. Take the softest notion of original sin, we wanted a righteousness to place before God: Ps. li. 5, ‘I was shapen in iniquity, and in sin did my mother conceive me.’We wanted [lacked] strength to serve him: Rom. viii. 7, ‘The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be.’ We had nothing to incline us to God or commend us to him. Yea, not only an impotency, but an averseness. Partly out of carnal liberty: Rom. viii. 7, ‘Because the carnal mind is enmity to God.’ Partly through sensuality [of the senses], or addictedness to present things grateful to the flesh: John iii. 6, ‘That which is born of the flesh is flesh.’ Partly through legal bondage: Gen. iii. 7, ‘The eyes of them were opened, and they knew that they were naked;’ ver. 10, ‘I heard thy voice in the garden, and I hid myself, because I was naked.’ Through carnal liberty our hearts were averse from him as a lawgiver; through bondage, as a judge: Col. i. 21, ‘You that were sometimes alienated, and enemies in your mind by wicked works.’

2. After grace received, mixed principles, and therefore mixed operations, flesh and spirit, law and gospel, Gal. v. 17. If we consider in what state our soul is, what our actions are, how polluted with a tang of the flesh, how little comfortable sense of the love of God, we should soon see that we still carry about with us the cause of a deep humiliation in our bosoms, and to cry out with the publican, Luke xviii. 13, ‘Lord, be merciful,’ &c.; or with Paul, Rom. vii. 24, ‘wretched man that I am! who shall deliver me from the body of this death?’

Besides your wants and defects, consider the loathsome corruption of your souls, which follow you wherever you go. The sins of our best duties are enough to humble us, to have such low conceptions of God, such heartless prayers, &c.

3. Consider what we have deserved. The eternal wrath of God, due to us for sin. It is a wonder that he doth not turn us into hell every moment, and that fire doth not come forth from his jealousy to consume us, who are ever and anon tripping in his service.

You will say, Blessed be God, we are escaped by Christ; we are passed from death to life.

Ans. I do not tell you what God will do, but what you have deserved; and this not to weaken your confidence, but to humble your hearts.

Now it is enough for that, that you had once the sentence passed upon you, and have had the rope, as it were, about your necks; that you have been at the gates of hell, and might have entered in, but for the grace of your Redeemer. Besides, you deserve it still; your daily sins and best actions deserve the wrath of God.

And such a sense of it is still necessary as quickens to thankfulness, and prays for pardon, and promotes to humility; and you turn grace into wantonness, and abuse it, if it lessen any of these acts.

Well, then, though God forgive us, we must not forget we were once as bad as the worst, and children of wrath, even as others, Eph. ii. 3. We must still condemn ourselves when God justifies us, and set our sins ever before us though God do cast them behind his back. Now shall such creatures as we be proud, so sinful, so liable to the curse, whose righteousnesses are as filthy rags ? Isa. Ixiv. 6.

Secondly, Frequent communion with God in prayers and praises; for so we more and more come into the knowledge of God, and a sight
and sense of his majesty and glory; and a serious sight of God will humble us: Isa. vi. 5, ‘I am unclean, for I have seen the Lord of hosts;’ Gen. xviii. 27, ‘I am but dust and ashes;’ Job xlii. 5, 6, ‘I have heard of thee by the hearing of the ear; but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes.’

Can they be proud that have so often to do with an holy and glorious God? Surely one glimpse of his majesty will take down thy self-exalting thoughts. The stars differ from one another in brightness and glory, but when the sun appears they are all obscured, and those differences unobserved.

So when we compare ourselves with men, we seem great, wise, powerful; but God, rightly apprehended, lessens us in our opinion, estimation, and affection. He is all, we are nothing but what he makes us to be. All the creatures to him are nothing, less than nothing, Isa. xl. 17; nothing in opposition to him; nothing in comparison of him; nothing in exclusion of him.

Now the mind should be often seasoned with these thoughts, as surely they will where men have much to do with God, and are often with him, if they be serious in their addresses to him.

May God grant us a sight of our loathsome selves and His eternal majesty and glory. May He grant us repentance, may His Spirit continuously mortify the pride in each of us, and may we pray and work to those ends.

— David

Go on Part 2.

David’s Digest: A Test of Uprightness

September 24, 2018 / / 0 Comments

I believe Christianity — following Christ — is not a part of our lives…it is our life. I believe Christianity doesn’t fit into our lives with everything else — everything else fits around our Christianity and should be a part of our lives or not based on that.

The Bible indicates that it is possible to claim to be a Christian and yet not be one. For instance, in the parable of the wheat and tares, the tares look like wheat until fruition; and in the parable of the sower, some seed falls on rocky and thorny soil, both sprout (look like good fruit will grow), but eventually die.

Puritan Thomas Manton discusses an upright Christian walk in a sermon on Psalm 19:13, which you can read in full here.

How do we compare to the following?

From Thomas Manton:

Secondly, Positively. He that is upright may be known and tried by these four things – (1.) His principles; (2.) His conversation [behavior]; (3.) His ends; (4.) The fruits and effects of his constant endeavours.

1. His principles, which are –

[1.] The new nature fitting and suiting his heart to the things of God, so that he loveth them not only out of interest, but inclination: Ps. cxix. 140, ‘Thy word is very pure, therefore thy servant loveth it.’ Surely he is upright that is thus naturally carried to the things of God. In some measure the man is restored to that frame of heart which mankind had in innocency; his heart inclined him to God. God made man upright; grace giveth somewhat of this: Heh. viii. 10, ‘I will put my laws into their minds, and write them in their hearts.’

[2.] By his love to Christ: 2 Cor. v. 14, ‘The love of Christ constraineth us.’ That cureth his self-love, which maketh us act crookedly and perversely. Self is his principle, self his business, self his end; his own contentment and satisfaction is all that he looketh at. But the love of Christ maketh him readily go about those things which are pleasing to Christ, and hath a mighty force and efficacy upon the soul to overrule our self-love, that we may not live to ourselves, but unto God, and obey his will.

2. By his conversation [behavior], wherein he betrayeth [shows] a constant care –

[1.] To avoid all known sin; to weaken the lusts, to suppress the acts: 1 Peter ii. 11, ‘Abstain from fleshly lusts, which war against the soul.’ But especially he is most careful to avoid his own personal sin: Ps. xviii. 23, ‘I was upright before thee, and kept myself from mine iniquity;’ which the affections of his own heart might most transport him into. He can sacrifice his Isaac, cut off his right hand, pluck out his right eye, laboureth to subdue his particular corrupt inclinations, useth no guile to cloak and extenuate them before God: Ps. xxxii. 2, ‘Blessed is the man unto whom the Lord imputeth not iniquity, and
in whose spirit there is no guile.’ This is the man who may comfort himself with God’s acceptance, and the comforts and privileges of the new covenant.

[2.] As to the other part of his conversation, his way and the constant tenor of his walk is to please God, and he maketh conscience of obeying the will of God in all his actions: Phil. i. 10, 11, ‘That ye may approve things that are excellent, and ye may be sincere and without offence’ till the day of Christ, being filled with the fruits of righteousness, which are by Jesus Christ unto the praise and glory of God.’ His aim is at the constant practice of every thing that is good: ‘And having learned how to walk and to please God, so you would abound therein more and more,’ 1 Thes. iv. 1.

3. By his ends, which are the pleasing and glorifying of God. This is his main fixed scope: 2 Cor. v. 9, ‘Wherefore we labour, that, whether present or absent, we may be accepted of him;’ 1 Cor. x. 31, ‘Whether ye eat or drink, or whatever ye do, do all to the glory of God;’ Col. i. 10, ‘That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.’ There is no corrupt design of vainglory, credit, or by-respect, but [so] what he doth for God it is to God [and not for these previously mentioned reasons, because those corrupt designs are not there].

4. The effects and fruits, which is not an exemption from sin altogether, but a growth of the contrary principle, and the flesh is brought every day more and more into a subjection to the Spirit, and Christ’s interest prevaileth in the soul. The Spirit gets above the flesh, and the prevailing bent of the heart is set and fixed towards God.

Either sin reigneth or grace must reign; something must be in solio, in the throne. That which is in the throne showeth the state of the heart, be it sin or grace, and that which generally and mostly commandeth and influenceth our conversations, that is in the throne. As the sun in the midst of heaven sendeth abroad his influences on every side, so doth that which is seated in the heart, as a sovereign governs all the parts of our lives.

Well, then, here the mark must be fixed. There is no man so good and spiritual that hath not something in him bad and carnal, nor so fully addicted to God but the creature or some inferior good hath an interest in his heart. On the other side, there is no man so addicted to worldly and sensual lusts, that God hath no manner of interest in him at all. Carnal men, if they have not renounced all conscience, and outgrown the heart of a man, have some good [in terms of morals, not true spiritual goodness, which only comes from God] thing in them, and a renewed man hath much of the old tang yet left.

When, then, is a man sincere? Why, when grace gets the upper hand; not for a fit, but habitually. When the soul is more for God than against him; more against sin than for it; more for obeying, loving, serving, and pleasing God, than for gratifying and pleasing the flesh, and your inclination and love to the ways of God is greater than your dislike.

But on the other side, they that love any inferior thing above God are not sincere and upright with him; as those that love pleasure more than God: 2 Tim. iii. 4; John xii. 43, ‘They loved the praise of men more than the praise of God;’ and the profits of the world more than grace: Luke xii. 21, ‘So is he that layeth up treasure for himself, and is not rich towards God.’

These are the great sins which do more directly fight against the sovereignty of God, Therefore these we must look after to see whether they get ground or strength, yea or no, and encroach upon Christ’s interest in our hearts, or the interest of Christ gets ground upon them.

May God grant us so great a love for Him that nothing else in this world matters. May He be everything to us, and may He remove all things from our hearts that are not Him.

— David

David’s Digest: Living to Please God

July 11, 2018 / / 0 Comments

A Christian is a ransomed soul:

Is 35:10 – “And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.“

And therefore, a Christian is owned by Christ as His servant.

A good servant will do his master’s will, otherwise he is a rebellious servant. Also, a Christian will not only do God’s will, but do it out of love for Him (both the matter and the manner will be correct).

A servant’s life is not his own, and there is never a time where the servant isn’t a servant of his master.

A good servant will live to please his master. There are many verses in the Bible that talk about this. And living pleasing to God can take the form of doing things that are pleasing to Him and not doing things that are displeasing. A loving servant will not have to “give up” anything for his master, because the servant’s desire is truly toward his master and not those things he would “give up” (ie. those things have no meaning to the servant in light of love to his master — they will naturally fade because they are not of his master, so there’s nothing really to “give up”).

How is the time of our lives spent? Does the idea of pleasing God as His servants come across our minds during, or provide the motivation for, our daily activities?

Puritan Thomas Manton explains this excellently in his sermons on 1 John 3, which you can find here:

1 John 3:22 – “And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.”

Secondly, The next notion whereby the good conscience is expressed is this, ‘And do those things which are pleasing in his sight.’ This implieth many things.

1. That it be our design and scope to approve ourselves to God: 2 Cor. V. 9, ‘Wherefore we labour, that, whether present or absent, we may be accepted of him.’ This is the end that we propound to ourselves, what is your mind principally set upon? The end which you design and endeavour, the pleasing and glorifying of God, and the everlasting fruition of him, or the pleasing of your fleshly minds in the fruition of any inferior things? That is your end [goal] which you love most, which pleases you best, and would do most for, and can least want [lack, not have]. The people of God are described to be those that ‘choose the things which please him, and take hold of his covenant,’ Isa. Ivi. 4. They do not live at random without an aim, nor do good by chance, but by choice. He that is false at first setting out can never hold out with God.

2. This is not only their choice, but the tenor and course of their lives. Enoch, that walked with God, is said to have this testimony, that he pleased God, Heb. xi. 5, with Gen. v. 24. The Septuagint read it, they are sincere and uniform in their obedience to him. Every day you must reckon with yourselves. Have you complied with your great end? What have I done, or what have I been doing? have I pleased or displeased God?

3. It is not in a few things, but in all: Col. i. 10, ‘Walk worthy of the Lord to all pleasing;’ not in with one duty and out with another, for that is to please ourselves, not to please God; or to please men, not to obey our rule.

4. We must every day be more exact in our walking and care to please God, and that no offence or breach may arise between him and us: 1 Thes. iv. 1, ‘As you have received of us how to walk and to please God, so you would abound therein more and more.’ You never please God so much but you may please him better, and he expecteth more from you the more you are acquainted with him. One that is newly put to service is raw at first, but afterwards he groweth more handy and fit for his work; so you must first outgrow your weaknesses if you think to please God, and grow more exact in the spiritual life.

5. If there be anything more pleasing to God than another, your main care must be about those things; as, for instance, it is mighty pleasing to God that you should seek grace rather than greatness, and direction in your duty rather than worldly honour: 1 Kings iii. 10, the speech ‘pleased the Lord, that Solomon had asked this thing.’ Surely it is more pleasing to God that we should pray from the spirit than from the flesh, not seeking great things for ourselves, but that we may have grace to discharge our duties to God.

So that in our duty we should mind the substantials of religion rather than rituals: Rom. xiv. 17, 18, ‘For the kingdom of God is not meat and drink, but righteousness and peace, and joy in the Holy Ghost; for he that in these things serveth Christ is acceptable to God and approved of men.’

That in the substantials of religion we should not leave out the duties of the second table, as faithfulness in our relations. The scripture instanceth in the duties of parents and children; of children’s duty to parents: Col. iii. 20, ‘For this is well-pleasing unto God.’ Duties of liberality and mercy to all men : Heb. xiii. 16, ‘For to do good and to communicate forget not, for with such sacrifices God is well pleased.’ Not only careful of justice, but also of mercy.

Now it is a shame that, when christians hear these things are so pleasing to God, they should not set about them. Esau took his bow to seek savoury meat for his father when he desired it.

May we consider these things daily in all of our actions and activities, and may the Lord grant us the desire and ability to serve Him with all our heart, soul, body, mind and strength!

— David

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