“Being confident of this very thing that He which hath begun a good work in you will perform it until the day of Jesus Christ (Phil. i. 6).”
[ON the 11th October, Mr Bayne preached from the same text—Phil. i. 6—when he had a full recapitulation of his last discourse, and added several things.] 1. Observed that he had particularly described the beginning of the good work mentioned in the text, in order that every one might examine themselves as in the sight of God and know whether they had that work begun in them or not. 2. Observed that God carried on that work as well as began it, as sundry Scriptures prove, such as Ps. xcii. from verse 12—Hosea xiv. from verse 1, and Mark iv. from verse 26 to 30. This work in its progress might be compared to the growth of a child to manhood and maturity, or to the shining light that shineth more and more to the perfect day. [He then repeated the particulars in which proper regard and obedience to God consisted as fear, repentance. All these God’s people were to make progress in. He then mentioned the particular view of the subject he was to take, viz.:—1. That we were to grow in spiritual knowledge. 2. In holiness and conformity to God. 3. In spiritual comfort, and some degree of peace and happiness. On the first of these he had spoken in the last discourse and observed] that spiritual knowledge in its growth was commanded and necessary for the three following reasons:—1. It would be found that ignorance, some way or other, was the cause or occasion of every sin the people of God committed. 2. In proportion as they grew in knowledge, so would they prosper in every other grace and virtue. 3. Their growing in knowledge much promoted their meetness for heaven. [In the course of the foregoing he said] there were three kinds of light or knowledge. 1. Physical—”God said, let there be light.” 2. Intellectual, rational, or speculative. 3. Spiritual, which only the Spirit of God could create in the soul, and this last is what is meant. [He then dealt with the second point, viz., that the people of God made progress in holiness and conformity to God. He said holiness consisted in a right and proper regard to God in all things, or in the right and
proper exercise of all the faculties of the soul, and all the races of the Spirit in an active and progressive course of holy obedience to God and all His commands, or this might be divided in two.] 1. Holiness consisted in a perfect freedom from all sin, and 2, In a perfect conformity to God and to His will. The whole commands of the Moral Law prohibited sin. They are given in this tenor—Thou shalt not do so and so. This, however strict it appears and though it were attained to, is but the least part of holiness. It is but the negative part of it. [He then mentioned the following as examples of perfect freedom from sin, whom the people of God ought to imitate in the programme of the good work begun in them.] 1. God Himself was the highest and most perfect example of purity and holiness. But as finite creatures could not so well look upon or comprehend His character He had given us His law, His Word, which was a transcript of His nature, to which we should endeavour to conform. 2. Angels. They were perfectly holy and had been so from the beginning. 3. Jesus Christ was perfectly holy and is so still. Who could convict Him of sin? 4. Adam. The first parent of mankind was so before his fall and apostasy. 5. Glorified spirits. All these are perfectly free from sin, and we ought to imitate them. [He spoke a little on each of the foregoing, and then added that the believer’s part of holiness was implied in the mortification of sin, of which he had some time ago preached at considerable length from Rom. viii. 13. And here he repeated the particulars he had on that subject, such as (1) abstinence from sin; (2) hating it in the heart, etc. He then came to the second or positive and active part of holiness—doing the will of God. And here he went over the forementioned five examples of holiness, and showed how each of them were all active in doing positive good.] They were not idle or indolent. They were not merely content to be free from all sin, but they were actively engaged in doing good. They were not found retiring into convents that they might be free from sin, as the Papists do, but were continually active in a contrary way, doing good. [On this part of the discourse he was very full. Here he made some suppositions for illustration.] As suppose the Almighty, after He had created the universe and all things in it, were to retire to some corner of it, if this were possible, and leave the world and all His creatures and works to themselves, and not continue to uphold and govern and do
good to them. What would be the consequence? Similar suppositions might be made as to the others. But this was not the case. The Almighty was good, and continually doing good. Angels were actively employed continually in doing His will, in ministering to the heirs of salvation. Jesus Christ went about doing good continually. Adam, in innocence, was not to be idle, but to keep and dress the garden. So, also, glorified spirits are continually active. None of all these were to rest in being perfectly free from sin, but all to persevere in active holiness. In application it will be seen that (1) none of the human race can expect to be justified on account of their own righteousness before God, for none is perfect in holiness; (2) the children of God have much work to do in this present life in pursuing after universal and perfect holiness; (3) there may be some here who need some encouragement. They may think they are so far off from these things that they have no real religion at all. But let such examine themselves. If they find they are honest and sincere in pressing after holiness, in abstaining from all appearance of evil, in lamenting their shortcomings, in looking to Jesus for pardon and help, let them persevere and be encouraged to hope for in due season they shall reap if they faint not.
[I forgot to mention that before the application he declared it was his opinion that in this day, though there was so great a stir in the religious world, and noise of doing good to mankind, in forming societies and collecting money for this purpose, and that yet he feared that real, active, positive holiness was much neglected and not earnestly sought after as it should be. He feared we had not the holy and pious dispositions of our forefathers, or were not seeking after these as we should.] Men did not seek nearness to God and holy communion with Him as they ought and as our progenitors did. People might attend ordinances and public meetings regularly and be satisfied with all this while they were afar off from God, from fellowship with Him, and from real holiness. Though all these were commendable of themselves, and he was truly glad at what was being done, and approved of it and wished success to it, and expected much good from it.
As many a man loses the sight of a city when he comes near it, so many a choice soul loses the sight of heaven even when it is nearest to heaven.—Brooks.
Christian Sets Out on His Great Pilgrimage
BY JOHN BUNYAN.
AS I walked through the wilderness of this world, I lighted on a certain place where was a den, and laid me down in that place to sleep: and as I slept, I dreamed a dream. I dreamed; and, behold, I saw a man clothed with rags, standing in a certain place, with his face from his own house, a book in his hand, and a great burden upon his back. I looked, and saw him open the book, and read therein; and, as he read, he wept and trembled; and, not being able longer to contain, he brake out with a lamentable cry, saying, “What shall I do?”
In this plight therefore he went home, and refrained himself as long as he could, that his wife and children should not perceive his distress; but he could not be silent long, because that his trouble increased: wherefore at length he brake his mind to his wife and children; and thus he began to talk to them: “O my dear wife,” said he, “and you the children of my bowels, I your dear friend am in myself undone, by reason of a burden that lieth hard upon me: moreover, I am certainly informed, that this our city will be burned with fire from heaven; in which fearful overthrow, both myself, with thee my wife, and you my sweet babes, shall miserably come to ruin; except (the which yet I see not) some way of escape may be found, whereby we may be delivered.” At this his relations were sore amazed; not for that they believed that what he had said to them was true, but because they thought some frenzy distemper had got into his head; therefore, it drawing towards night, and they hoping that sleep might settle his brains, with all haste they got him to bed: but the night was as troublesome to him as the day; wherefore, instead of sleeping, he spent it in sighs and tears. So when the morning was come, they
* This is the second of a series of extracts we intend giving in the Magazine from Bunyan’s great work, “The Pilgrim’s Progress.” “The Pilgrim’s Progress” is one of the few books that bear reading over and over again. We read it in childhood and are fascinated by the story so realistically told, and it is read again when the shadows are lengthening and a newer and diviner meaning is conveyed by the immortal story to those who themselves have set out on the great journey.—Editor.
would know how he did: he told them worse and worse. He also set to talking to them again, but they began to be hardened; they also thought to drive away his distemper by harsh and surly carriage to him: sometimes they would deride, sometimes they would chide, and sometimes they would quite neglect him. Wherefore he began to retire himself to his chamber, to pray for and pity them; and also to condole his own misery. He would also walk solitarily in the fields, sometimes reading and sometimes praying; and thus for some days he spent his time.
Now, I saw, upon a time, when he was walking in the fields, that he was (as he was wont) reading in his book, and greatly distressed in his mind; and as he read, he burst out, as he had done before, crying, “What shall I do to be saved?”
I saw also that he looked this way, and that way, as if he would run; yet he stood still, because (as I perceived) he could not tell which way to go. I looked then, and saw a man named Evangelist coming to him, and he asked, “Wherefore dost thou cry?” He answered, Sir, I perceive by the book in my hand that I am condemned to die, and after that to come to judgment; and I find that I am not willing to do the first, nor able to do the second.
Then said Evangelist, Why not willing to die, since this life is attended with so many evils? The man answered, Because I fear that this burden that is upon my back will sink me lower than the grave, and I shall fall into Tophet. And, Sir, if I be not fit to go to prison, I am not fit to go to judgment, and from thence to execution: and the thoughts of these things make me cry.
Then said Evangelist, If this be thy condition, why standest thou still? He answered, Because I know not whither to go. Then he gave him a parchment roll; and there was written within, “Flee from the wrath to come.”
The man therefore read it, and, looking upon Evangelist very carefully, said, Whither must I flee? Then said Evangelist, pointing with his finger over a very wide field, Do you see yonder Wicket-gate? The man said No. Then said the other, Do you see yonder shining Light? He said, I think I do. Then said Evangelist, Keep that light in your eye, and go up directly thereto, so shalt thou see the Gate; at which when thou knockest it shall be told thee what thou shalt do.
So I saw in my dream that the man began to run. Now he had not run far from his own door, but his wife and children (perceiving it) began to cry after him to return, but the man put his fingers in his ears, and ran on, crying, Life! life! eternal life! So he looked not behind him, but fled towards the middle of the plain.
The neighbours also came out to see him run: and as he ran, some mocked, others threatened, and some cried after him to return; and among those that did so there were two that were resolved to fetch him back by force. The name of the one was Obstinate, and the name of the other Pliable. Now by this time the man was got a good distance from them; but, however, they were resolved to pursue him, which they did, and in a little time they overtook him. Then said the man, Neighbours, wherefore are ye come? They said, To persuade you to go back with us; but he said, That can by no means be: you dwell, said he, in the City of Destruction, the place also where I was born; I see it to be so; and dying there, sooner or later, you will sink lower than the grave, into a place that burns with fire and brimstone: be content, good neighbours, and go along with me.
What, said Obstinate, and leave our friends and our comforts behind us? Yes, said Christian (for that was his name), because that all which you shall forsake is not worthy to be compared with a little of that that I am seeking to enjoy; and if you will go along with me, and hold it, you shall fare as I myself; for there where I go is enough and to spare: come away, and prove my words.
Obstinate. What are the things you seek, since you leave all the world to find them?
Christian. I seek an “inheritance incorruptible, undefiled, and that fadeth not away”; and it is “laid up in heaven,” and safe there, to be bestowed at the time appointed on them that diligently seek it. Read it so, if you will, in my book.
Tush, said Obstinate, away with your book: will you go back with us, or no?
No, not I, said the other, because I have laid my hand to the plough.
Obstinate. Come then, neighbour Pliable, let us turn again, and go home without him: there is a company of these crazy-headed coxcombs, that when they take a fancy by the end are wiser in their own eyes than seven men that can render a reason.
Then said Pliable, Don’t revile; if what the good Christian says is true, the things he looks after are better than ours; my heart inclines to go with my neighbour.
Obstinate. What! more fools still! be ruled by me, and go back; who knows whether such a brain-sick fellow will lead you? Go back, go back, and be wise.
Christian. Nay, but do thou come with thy neighbour Pliable; there are such things to be had which I spake of, and many more glories besides: if you believe not me, read here in this book; and, for the truth of what is expressed therein, behold all is confirmed by the blood of Him that made it.—“The Pilgrim’s Progress.”
Raising Money for Church Expenses *
THERE is only one method of providing money for the Lord’s work recognised in the New Testament: that method is outright giving.
It is a striking fact that the New Testament teaching concerning “the collection” is connected immediately with the vital Christian doctrine of the resurrection. The 15th chapter of I. Corinthians is the great resurrection chapter of the Bible, declaring the bodily resurrection of Christ and of all believers. Its climax is in the words, “But thanks be to God, which giveth us the victory through our Lord Jesus Christ.” There are no chapter divisions in the original Scriptures, and the next three verses after this thanksgiving for victory enjoin all Christians as Paul’s “beloved brethren,” in view of the resurrection victory, to “be ye steadfast, unmoveable, always abounding in the work of the Lord.
Now concerning the collection. . . . Upon the first day of the week let every one of you lay by him in store, as God hath prospered him.”
Again, in II. Corinthians, two chapters (the eighth and the ninth) deal fully with the Christian doctrine of giving. The heart of the matter is in II. Corinthians
* The above is taken from the “S.S. Times” (Philadelphia), and is the Editor’s answer to a question put by a correspondent.—Editor.
ix. 7, 8, “Every man according as he purposeth in his heart, so let him give: not grudgingly, or of necessity; for God loveth a cheerful giver. And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work.”
The foot-note in the Scofield Reference Bible on these two chapters is a valuable summary of the New Testament teaching on giving. It is as follows:—
[Christian giving] (1) is a “grace,” i.e., a disposition created by the Spirit (8:7). (2) In contrast with the law, which imposed giving as a divine requirement, Christian giving is voluntary, and a test of sincerity and love (8:8-12; 9:1, 2, 5, 7). (3) The privilege is universal, belonging, according to ability, to rich and poor (8:13; 12:15. Cf. I. Cor. 16:1, 2). (4) Giving is to be proportioned to income (8:12-14. Cf. I. Cor. 16:2). The Old Testament proportion was the tithe, a proportion which antedates the law (Gen. 14:20). (5) The rewards of Christian giving are (a) joy (8:2); (b) increased ability to give in proportion to that which has been already given (9:7-11); (c) increased thankfulness to God (9:12); (d) God and the gospel glorified (9:13, 14).
We shall look in vain in the New Testament for any suggestion of church fairs, bazaars, suppers, sales, or other methods of raising money for the Lord’s work. Any substitution of sales for giving degrades the privilege of Christian giving and dishonours the Christian and God. A child of God who has received God’s unspeakable gift of Christ as Saviour is expected to rejoice in the privilege of giving to God in every possible way. A money-raising sale says in effect to the Christian—”You cannot be expected to give outright to the Lord, so we offer you some return for your money, in the way of food, or merchandise, or entertainment, and whatever profit there is in this barter will go to the Lord’s work.” This unworthy method needs only to be described in order to see it in its true light.
The fair morning is at hand, the Day-star is near the rising, and we are not many miles from Home; what matters the ill entertainment in the smoky inns of this miserable life? We are not to stay here, and we will be dearly welcome to Him to Whom we go.—
Rutherford.