The Coming of Christ Desired by His People (Thomas Manton, 1620-1677)

 

2 Thessalonians
Chapter 2

1Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him,

2That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.

The former chapter was spent in a consolation against troubles, this in a caution against error, or to rectify their judgments concerning the time of Christ’s second coming. In these two first verses, we have the manner of proposal, ver. 1; the matter proposed, ver. 2.

1. The manner of proposal is very emotionally stirring, by way of a solemn charge and call upon God as a witness.

2. The matter. An error had crept in among the Thessalonians concerning the speedy and immediate coming of Christ to judgment, while they were yet alive; which error the devil set on foot to subvert their faith and expose the whole Christian doctrine to contempt.

First, The manner or calling on God as a witness falleth first under our consideration, in which two things are mentioned: —

1. The coming of Christ.

2. Their gathering together unto him. Calls for heavenly witnesses are charges by those things which have great reverence and respect with us, as most likely to prevail. Now the two things are mentioned: —

[1.] As weighty: 2 Tim. 4:1, ‘I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead, at his appearance and his kingdom.’

[2.] This was the article mistaken and perverted as to one circumstance, the time; but the thing is taken for granted as an unquestionable truth, and the support of all their hopes: 2 Thes. 1:10, ‘When he shall come to be glorified in his saints, and admired in all them that believe.’

[3.] This was a famous Christian doctrine with which the apostles usually began, in planting religion in any place: 1 Thes. 5:1-3, ‘But of the times and the seasons ye have no reason that I write unto you, for ye yourselves know perfectly that the day of the Lord so cometh as a thief in the night,’ &c.

[4.] It was of precious account with them: 2 Tim. 4:8, ‘Henceforth is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day, and not to me only, but unto them also that love his appearing.’ So that the call for Christ to witness implieth both the certainty of their belief, and also their dear account of this article of faith; and therefore the sense is: As you do assuredly expect him, and love, and look, and long for this day, that it may go well with you, and Christ appear to your glory, so be not troubled.

Doct. 1. That the coming of Christ to the judgment is a truth well known, firmly believed, and earnestly desired by all true Christians.

Doct. 2. That when Christ shall come, all the saints shall be gathered together unto him.

Doct. 1. That the coming of Christ to the judgment is a truth well known, firmly believed, and earnestly desired by all the saints.

1. That it is well known, the apostle produceth the testimony of Enoch: Jude 14, ‘Behold the Lord cometh with ten thousand of his saints.’ David often mentioneth it as a thing delighted in by believers; therefore, in a poetical, or rather prophetical strain, he calleth upon the heavens, earth, sea, and fields to rejoice ‘before the Lord, for he cometh, for he cometh to judge the earth; he shall judge the world with righteousness, and the people with his truth,’ Ps. 96:13; and again, Ps. 98:9, he calleth upon the creatures to rejoice ‘before the Lord, for he cometh to judge the earth; with righteousness shall he judge the world, and the people with equity;’ passages which relate, not only to the kingdom of the Messiah, as it is exercised now in the world, but also to his final act of judging, till which time they are not fully verified. Solomon bindeth the whole duty of man upon him by this consideration: Eccles. 12:13, 14, ‘Let us hear the conclusion of the whole matter: Fear God and keep his commandments, for this is the whole duty of man;’ for God shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil. And the apostles, when they went abroad to proselytise the world, usually began with this point.

2. That this is firmly believed by all true Christians. This must needs be so, because it is the grand inducement to all piety and godliness, and none ever disbelieved it but those the interest of whose lusts engaged them to question it: 2 Peter 3:3-5, ‘Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming? For since the fathers fell asleep, all things continue as they were from the beginning of the creation. For this they willingly are ignorant of,’ &c.Willingly ignorant; their self-interest puts them upon it, rather than their conscience, because this doctrine filleth them with unquiet thoughts, that they cannot so securely follow their sinful practices till they blot out the fear of it, or banish the thoughts of it out of their hearts. But all that obey the teachings of grace (take it for objective or subjective grace), they firmly believe it: Titus 2:11-13, ‘For the grace of God, that bringeth salvation, hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world, looking for that blessed hope, and the glorious appearance of the great God, and our Saviour Jesus Christ.’ The sound belief of it is not so much encountered with the doubts of the mind, as the inclinations of their perverse hearts. Now, the seeming reasons of partial men are not to be heard, especially as delivered in a scoffing, malicious way; and on the other side, godliness and mortification standeth upon such evident reason as man’s unquestionable duty, that it needeth not to be maintained by a lie and manifest falsehood. Certainly, they that deny it do not so much reason against this article of our Christian faith as scoff at it; and it is to be imputed to the malignity of their tempers, rather than the acuteness or sharpness of their reason that they do not believe it. Many things which they urge are a manifest token of the contrary; as the calamities of the good: 2 Thes. 1:4, 5, ‘So that we glory in you for your faith and patience in all your persecutions and tribulations that you endure, which is a manifest token of the righteous judgment of God.’ The perversion of justice: Eccles. 3:16, 17, ‘And moreover, I saw under the Sun the place of judgment, that wickedness was there, and the place of righteousness, that iniquity was there; I said in my heart, God shall judge the righteous and the wicked; for there is a time there for every purpose and for every work. Things must be reviewed and judged over again. A state-engine to serve order and government. Doth the benefit of mankind need a lie to promote it? Doth carnal interest govern the world, or virtue? If mere carnal interest, what a confusion would there be of all things? Then men might commit all villainy, take away men’s lives and goods when it is their interest, or they could do it safely and secretly, without infringement of their interest; servants poison their masters, if they could do it without discovery, and there were no sin in it; men prey upon others, if it be in the power of their hands; and ‘catch he that catch can,’ without impunity, would be the truest wisdom. Clear it is, virtue cannot be supported without the thoughts of a world to come; and it is unreasonable to imagine that God would make a world which cannot be governed without falsehood and deceit.

3. That it is earnestly desired by all true Christians. That is of chief respect here; for the apostle implores them by all that is dear and sacred in their most holy faith; and upon this I will mainly spend the first part of this discourse. I shall prove it by these two choice pieces of scripture, which describe the communion of the church with Christ, or the dispensations of Christ to the church; the one concerneth God’s internal, the other his external government — the Canticles and Revelations. The book of Canticles is ended with this desire, aspiration, and wish: Cant. 8:14,’Make haste my beloved, and be like a young hart or roe upon the mountains of spices.’ The bride’s last and great suit to the bridegroom is ‘make haste,’ as to his coming in glory to judge the world; not that Christ is slack, but the church’s affections are strong. They that go a-whoring after the world neither desire his coming, nor love his appearing; but the spouse would have all things hastened that he might return. He cannot come soon enough to set the world to rights and complete their happiness; it is that only that will perfect their consolation, and therefore would have the blessed and longed-for meeting hastened. In the other book, of the Revelations, see how it is closed: Rev. 22:20, Christ saith, ‘Surely I come quickly;’ and the church, like a quick echo, saith ‘Even so, come, Lord Jesus; come quickly. It taketh the word out of Christ’s mouth, and presently improveth the promise into a prayer, and so Christ’s voice and the church’s voice are unisons. The acclamation of the saints answereth to his proclamation. Christ saith, ‘I come,’ as desiring to meet with us. The church answereth, ‘Even so, come,’ as desiring his fellowship and company. When once faith apprehendeth the glorious coming of our Lord Jesus to judgment, love presently desireth it, as the most comfortable thing which we can ask of him; that is the farewell suit of the church to Christ. If he will grant this, all complaints, and sorrow, and sighing will be no more.

Now I shall give you reasons why this is desired by all true Christians.

1. In respect of him who is to come: his person, that we may see him who is our great Lord and Saviour. All that believed anything of Christ desired to see him; those that lived before his coming in the flesh: John 8:56, ‘Your father Abraham rejoiced to see my day, and he saw it, and was glad;’ and the same affection possesseth us that live after his coming in the flesh. We know him by hearsay, we have heard much of him; he wooeth us by a proxy, as Eliezer, Abraham’s servant, did Rebekah. Now, Christians desire to see him of whom they have heard, and whom they loved, and in whom they have believed: 1 Peter 1:8, ‘Whom having not seen, ye love, and in whom, though now you see him not, yet believing, ye rejoice with joy unspeakable, and full of glory.’ They do not see Christ, but they have a taste of his goodness: 1 Peter 2:3, ‘If so be ye have tasted that the Lord is gracious.’ They have felt his comforts and live by his life; all that is lacking is but physical vision, that they may see him face to face; therefore they long for his coming.

The excellency of Christ their Head shall then be fully revealed; therefore it is comfortable to his saints to think of his second coming. It is called, ‘the revelation of Christ,’ 1 Peter 1:13. Christ is now under a veil, retired within the curtain of the heavens. The wicked often ask, Where is now your God? And our own unbelieving hearts are apt to question the glory of his person and the truth of his promises, when his most faithful servants are under disgrace. Christ is a glorious king, but little of his glory is seen in the world; therefore they desire that he may appear in glory and royalty; we pray that his kingdom may come.

2. The persons desiring; there is somewhat in them to move them to it.

[1.] The Spirit of Christ: Rev. 22:17, ‘The Spirit in the bride saith, Come;’ the Holy Ghost breedeth this desire in the church. Nature saith, It is good to be here; but this is a disposition above nature. The flesh saith, Depart; but the Spirit saith, Come. The great work of the Spirit is to bring us and Christ together; he cometh from the Father and the Son to bring us to the Father by the Son; his business is to marry us to Christ; the promise being passed, the spouse longeth to see her beloved. It is the Spirit kindleth a desire in us of his second coming, when the marriage that is now contracted shall be consummated; when the queen shall be brought unto the king in raiment of needlework, and shall enter into the palace with him, there to abide for ever. Well, then, though guilty sinners would have Christ stay away still, and if it might go by voices, the carnal world would never give their voice this way, ‘Even so, come, Lord Jesus, come quickly;’ no, they are of the devils’ mind, ‘Why art thou come to torment us before the time?’ Mat. 8:29. Thieves and malefactors, if they might have the liberty to choose, they would never look nor long for the day of court-session; but the Spirit in the bride is another thing, it giveth us other inclinations: the sooner Christ cometh the better; they can never be soon enough taken up to him, nor he come to them.

[2.] There are graces planted in us, faith, hope, and love, to move us earnestly to desire his coming.

(1.) Faith believeth Christ will be as good as his word: ‘I will come again; if it were not so, I would have told you,’ John 14:2. And if Christ saith in a way of promise, ‘I come,’ the church saith, ‘Amen,’ in a way of faith, ‘even so, come.’ If Christ had gone away in discontent, and with a threat in his mouth, Ye shall never see my face more, we should altogether despair of seeing him again; but he parted in love, and left a promise with us, which upholdeth the hearts of believers during his absence. Would Christ deceive us, and flatter us into a fools’ paradise? What need that? He can strike us dead in an instant if we do not please him, and we have hitherto found him true in all things, and will he fail us at last?

(2.) Hope, which is faith’s handmaid; it looketh for that which we do believe, it is the immediate effect of the new creature: 1 Peter 1:3, ‘Begotten to a lively hope;’ as soon as grace is infused, it discovereth itself by its tendency to its end and rest; it came from heaven, and carrieth the soul thither.

(3.) Love is an affection of union; it desireth to be with the party loved: Phil. 1:23, ‘I desire to depart, and to be with Christ;’ therefore its voice is, ‘Come, come.’ He hath communion with us in our houses of clay; therefore we desire presence with him in his palace of glory. His voice now is very sweet when he saith, ‘Come unto me, ye that are weary and heavy laden,’ but much more will it be so when he saith, ‘Come, ye blessed of my Father, inherit a kingdom prepared for you before the foundations of the world were laid.’ Reconciliation with God is comfortable, but what will fruition be!

[3.] Look upon a Christian’s privileges; believers then find the fruit of their interest in him, and have their reward adjudged to them: Rev. 22:12, ‘Behold, I come quickly, and my reward is with me.’ Christ doth not come empty-handed: it is but maintenance we have from him now, but then wages; earnest now, but then the full sum; it is our pay-day, yea, rather, it is our crowning-day: 2 Tim. 4:8, ‘Henceforth is laid up for me a crown of righteousness, which God the righteous Judge will give me in that day;’ I Peter 5:4, ‘When the chief Shepherd shall appear, ye shall receive a crown of glory, which fadeth not away.’ Those that have been faithful and diligent in their duty shall not need to seek another paymaster; that which Christ giveth us in hand is worth all the pains that we lay out in his service; grace and inward peace: but then we shall have glory and honour; he will honour us in the sight of those that have opposed, contradicted, and despised us: our comfort is hidden, but our glory is sensible, and visible, and public before all the world.

Object. But how can true Christians earnestly desire it, when so many tremble at the thought of it, for lack of assurance of God’s love?

Ans. We suppose a Christian in a right frame, and one that doth prepare for his coming; but —

1. The lowliest saint hath some inclination this way. It was one of the points of the apostolical catechism: Heb. 6:2, ‘The doctrine of resurrection from the dead, and of eternal judgment:’ and the apostolical catechism was for the initiating or entering of Christians into the faith and profession of the gospel: when they laid the foundation, this was one truth which was never omitted, the coming of Christ to judgment. Now faith is a believing, not with the mind only, but the heart; they were to be affected with what they did believe — sapida scientia (a relishing knowledge) was the qualification — and not with trembling only, for that would deter them from Christianity; but with rejoicing of hope, which did invite them to the practice of it: Heb. 3:6, ‘Whose house are we, if we hold fast the confidence and rejoicing of hope firm unto the end;’ and indeed what other affection can become the thought of Christ’s rewards which he will bring with him?

2. Sometimes there may be a drowsiness and indisposition in the children of God when their lamps are not kept burning: Luke 12:37, ‘Blessed are those servants whom, when the Lord cometh, he shall find watching;’ but the wise virgins slumbered as well as the foolish; and so for a season they may be unprepared for his coming by carelessness or remission of their watchfulness and neglect of preparation, yet the spirit and inclination this way beginneth with the new birth. A wife desireth her husband’s coming home after a long journey, but it may be all things are not ready and in so good order: all good Christians desire the coming of Christ, but sometimes they are not so exact and accurate in their walkings, and therefore their affections are not so lively; security breedeth deadness, and God is willing to rouse us up by sharp afflictions.

3. The church doth really and heartily desire Christ’s coming, though they tremble at some circumstances of his coming: there is a degree of bondage that hindereth much of our confidence and boldness: I John 4:17, 18, ‘Herein is our love made perfect, that we may have boldness in the day of judgment; because as he is, so are we in this world. There is no fear in love, but perfect love casteth out fear, because fear hath torment; he that feareth is not made perfect in love.’ While we are imperfect there may be some fears how it shall go with us in the judgment. The day of judgment may be considered in esse rei, or in esse cognito, — the success of the day itself, that we may stand before Christ in the judgment, or in our apprehension of it, that we may think of it with boldness, confidence, and desire. All sincere persons shall speed well in the judgment; but while we are thus weak and imperfect, we have little confidence of our sincerity. Certainly the more holy we are, the more we are emboldened against judgment to come; therefore we must every day get a conscience soundly established against the fears of hell and damnation.

4. To be of such a temper as not at all to value, and prize, and delight in it, quencheth all sense of godliness and religion. Surely they are not touched with any fear of God who wish it would never come, who would be glad in their heart to hear such news; they have the spirit of the devil in them who count his coming their burden and torment; they cannot say the Lord’s Prayer without a fear to be heard, and pray, ‘Thy kingdom come,’ when they desire it may never be; the thought of it casts a damp on their carnal rejoicing; and he that is afraid lest his prayers prove true, can never pray heartily; no, not with a moral sincerity.

Use. To press us to keep up a firm belief and an earnest desire of Christ’s coming; this will make you heavenly-minded: Phil. 3:20, 21, ‘For our conversation is in heaven, where we look for the Saviour, the Lord Jesus Christ.’ It will engage you to fidelity in your duty; for every one of us must give an account of himself to God: 1 John 2:28, ‘And now, little children, abide in him, that when he shall appear, we may have confidence, and not be ashamed before him at his coming.’ To watchfulness as well as faithfulness: Luke 21:36, ‘Watch ye, therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ Yea, to diligence, that you may make clear your title and interest: Heb. 9:28, ‘And to them that look for him shall he appear the second time, without sin unto salvation;’ 2 Peter 3:14, ‘Wherefore, beloved, seeing that ye look for these things, be diligent that ye may be found of him in peace, without spot and blameless.’ Oh, therefore, let this be a precious truth to you, which you would not forego for all the world; if others tremble at the mention of it, still carry it so that it may be your comfort and solace. In short, believe it strongly, think of it frequently, prepare for it diligently, make good use of it fruitfully, to all holy conversation and godliness, yea, to get oil not into your lamps only, but vessels, — grace in your hearts, as well as profess yourselves to be Christians.

Doct. 2. That when Christ shall come, all the saints shall be gathered together unto him.

For evidencing this, let me clear to you, that at the day of judgment there shall be: — 1. A congregation. 2. A segregation. 3. An aggregation.

They are all intended, but principally the last.

1. A congregation: Mat. 25:32, ‘Before him shall be gathered all nations;’ and not only all nations, but all persons: 2 Cor. 5:10, ‘We must all (collectively) appear before the judgment-seat of Christ, that every one (distributively) may receive according to the things done in his body,’ &c. All that have lived from the beginning of the world unto that day shall, without exception of any one single person, from the least unto the greatest, appear before the tribunal of Christ; no age, no sex, or nation, or dignity, or greatness, can excuse us. In the world some are too high to be questioned, others too low to be taken notice of, but there all are brought forth to undergo their trial; there is no escaping or avoiding this day of appearance: Adam will there meet with all his descendents at once. Take all the distinctions of mankind, infants, and grown persons; I mean infants who die before they are in an ordinary way capable of the doctrine of life (the scriptures are written for grown persons, the case of infants is more obscure), those of them who are born within the church, God is their God: Gen. 17:7, ‘I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee.’ Good and bad is the next distinction, — both sorts come to receive their sentence; only the one come to the judgment of condemnation, the other to the judgment of absolution: John 5:28, 29, ‘Those that have done good, to the resurrection of life, and those that have done evil, to the resurrection of condemnation;’ Acts 24:15, ‘There shall be a resurrection of the dead; both of the just and unjust.’ The next distinction is men of all callings, — apostles, ministers, private Christians. Apostles: Paul expected to be judged: 1 Cor. 4:4, ‘I know nothing of myself, yet am I not thereby justified, but he that judgeth me is the Lord;’ he speaketh with respect to the execution of the apostolical office. Ordinary ministers: Heb. 13:17, ‘They watch for your souls, as those that must give an account.’ If souls miscarry through their negligence, they are answerable to God for it. Ordinary Christians: Rom. 14:12, ‘Every one must give an account of himself’ to God.’ Men of all conditions, poor or rich, weak or powerful, high and low: Rev. 20:12, ‘I saw the dead, small and great, stand before God;’ I mean those that are so distinguished now; these distinctions do not outlive time, there all stand on the same level; the haughty men of the world shall then be afraid, and ‘call upon the mountains to cover them from the wrath of him that sitteth upon the throne,’ Rev. 6:16. The poor are not forgotten; they are God’s creatures, and must undergo his judgment. Thus shall all people that live scattered up and down in the world, how much soever they differ from one another in rites, tongues, customs of living, be brought together in one place.

2. There is a segregation: Mat. 25:32, 33, ‘He shall separate the one from the other, as a shepherd divideth the sheep from the goats; and he shall set the sheep on his right hand, and the goats on his left.’ There may be now a confusion and mixture of the godly and the wicked, as sheep and goats feed in the same pasture; and they may be all raised together according to the places where they lived and died; but then a perfect separation: good and bad are first gathered together, but the good are drawn into a company by themselves, but no pure company, till the great Shepherd will ‘judge between cattle and cattle,’ Ezek. 34:17; ‘He will gather his saints together, Ps. 50:5; Ps. 1:5, The ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.’ So Mat. 13:49, ‘At the end of the world the angels shall come, and sever the wicked from among the just.’

3. An aggregation: believers are gathered together to him for several ends: —

[1.] To make up the number of Christ’s train and attendants to wait on him: Jude 14, en muriasin agiaiV ‘with his holy ten thousands;’ Zech. 14:5,’And the Lord my God shall come, and all the saints with him;’ I Thes. 4:17, ‘The dead in Christ shall rise first, and we which are alive shall be caught up together in the clouds with them, to meet the Lord in the air.’

[2.] That after judgment we may be solemnly presented to God each and every one. We were given to Christ to be preserved unto the glory we were designed for: John 17:6, ‘I have manifested thy name unto the men which thou gavest me out of the world; thine they were, and thou gavest them me;’ not by way of alienation, but oppignoration, recompense, and charge. Christ is to give an account: John 6:40, ‘And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life; and I will raise him up at the last day.’ The form of presentation is, Heb. 2:13, ‘Behold I and the children which God hath given me.’

[3.] That in one troop we may be brought into his heavenly kingdom: John 14:3, ‘And if I go, and prepare a place for you, I will come again, and receive you to myself; that where I am, there ye may be also.’ The whole flock shall then follow the great Shepherd of the sheep into the everlasting fold.

Use 1. Believe this gathering together to him. We are joined to the church of God’s elect now by faith only: Heb. 12:22,23, ‘Ye are come to the general assembly and church of the first-born, which are written in heaven,’ &c. PanhguriV is a meeting made up of many different persons gathered together from several countries into one body and one place; as the meeting of all sorts of persons from all the corners of Greece to see the Olympic Games was called the panhguriV (festal gathering); people of all countries came to behold their agwneV (contests); so the mystical state of the church of the gospel is a general assembly, because it is not confined to one nation, but extended to believers of all nations and ages; they are drawn into a body, or heavenly society, into one fold, under one Shepherd; but they never meet in an actual assembly until the last day, which is the great congregation or rendezvous of the saints, so that for now it is a matter of faith.

2. See you be of the number. When some are admitted, others are thrust out: Luke 13:28, ‘There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and ye yourselves thrust out;’ the wicked shall not stand in this congregation. Oh, it is a blessed and a comfortable thing when we are made members of the mystical body of Christ, and have hopes that we shall be in the number of those that shall meet together in the great assembly and congregation of the righteous; that we are trained up in the church of Christ, which is the seminary of heaven; that we are no more strangers and foreigners, but fellow-citizens with the saints.

3. Let us make good use of it many ways.

[1.] To comfort us against the paucity of serious walkers and real Christians. Alas! now they are but like two or three berries upon the top of the uppermost bough; here one, and there another; in some places thinner, in others thicker, as God hath service for them; in appearance, mikron poimnion, ‘a little flock,’ Luke 12:32. But take all together, they are a general assembly, that are ‘redeemed out of every kindred, tongue, and nation,’ Rev. 5:9; yea, Rev. 7:9, ‘a great multitude, which none can number, of all kindreds, tongues, peoples, and nations.’ As few as we are, and as despised as the interest of the godly is, we shall not want company in heaven; we see few going to heaven, but when we are gathered together we shall see that our everlasting companions are many.

[2.] To comfort us against the distance of Christian friends. We are often separated from the society of good Christians whom we love dearly, but we shall be gathered together in one congregation. The saints are now scattered by Providence; they live in various countries, towns, houses, have little comfort of one another. They live where they may be most useful; as stars do not shine in a cluster, but are dispersed throughout the heaven; and as they are the light of the earth, so they are the salt of the earth, which is sprinkled here and there, not laid in a heap; sometimes by violence of men, persecution, and banishment; sometimes by death, which parts friends, perfectus est quem putas mortuum (that is finished which is lopped off by death), like people in a wreck, got to shore before us. Now what a comfort is it to be united to all God’s people, which have been, are, or shall be, to the end of the world, and to meet in one assembly: Mat. 24:31, ‘They shall gather together the elect from the four winds, from one end of heaven to another.’ The saints shall be gathered from all quarters of the earth; though they live in several places, several times, many we never saw in the flesh, Christ will assemble them all, bring them in unto one place.

[3.] To comfort them under the degenerated and collapsed state of Christianity. (1.) The mixture of the wicked; the good and bad are here mixed, they live together in the same kingdoms, cities, societies, visible church, family, bed (perhaps), but then a perfect separation: Zech. 14:21, ‘There shall no more be the Canaanite in the house of the Lord of hosts;’ Rev. 21:27, ‘Nothing that defileth shall enter there:’ such a difference shall there be between the state of God’s church in this world, and the world to come: here tares are mingled with wheat, good fish with bad in the drag-net; it is hard by discipline to keep the sound from the infected. (2.) Discord; the saints are divided in affection, but then perfect harmony; they are all gathered together to Christ, and have no signs and badges of distinction to herd apart. (3.) It is universal with all the saints. (4.) Perpetual, never to part more.

Source: The Works of Thomas Manton, Vol III

https://www.monergism.com/

An Honest Heart (A. W. Pink, 1886-1952)

 

Psalms 119:29

“Remove from me the way of lying: and grant me thy law graciously.”

Psalms 19:12

“Who can understand his errors? cleanse thou me from secret faults.”

If there is one thing more than another which we seek to keep in mind while preparing articles for these pages it is the need for and importance of preserving the balance of Truth, for we have long been convinced that untold harm has been done to souls through failure at this point. If the preacher gives a disproportionate place in his ministry to the Divine Law, relegating the Gospel to the background, not only are his hearers in danger of forming a one-sided concept of the Divine character but the Christian is deprived of that which is most needed for the establishing and growth of his faith in Christ. On the other hand if the Divine Law be virtually shelved so that its strictness, its breadth and its spirituality are not made known, light thoughts upon sin and superficial views of the holiness of God will be the inevitable result. Both the Law and the Gospel must be expounded and enforced if souls are to be acquainted with God as “light” (1 John 1:5) and as “love,” and if they are to render unto Him that which is His due. In like manner there needs to be proportionate attention paid to both doctrinal and practical teaching, the one relating to instruction and the other concerning deportment. It is an essential part of the pulpit’s office to open up the foundational truths of the Christian Faith, for only thus will souls be fortified against error. It is ignorance of the Truth which causes so many to fall easy victims to Satan’s lies. Such doctrines as the Divine Inspiration of the Scriptures, the Holy Trinity, the Sovereignty of God, the Fall of man, the Everlasting Covenant, the Person and Office of the Mediator, the design and nature of the Atonement, the Person and Work of the Holy Spirit, the Justification and Sanctification of the believer must be systematically taught if the minister would discharge his duty. Yet he must not confine himself to doctrine: they who feed on rich food and then take little or no exercise become sickly and useless—true alike naturally and spiritually. Faith must produce works if it be worth anything. Well-nurtured branches of the vine are for fruitfulness and not ornamentation. Christians are to “adorn the doctrine of God” (Titus 2:10) by a daily walk which glorifies Him and is a blessing to their fellows. Once more—if the balance is to be preserved the preacher must see to it that he is careful to maintain a due proportion between the objective and subjective sides of the Truth. He fails miserably in the discharge of his duty if he neglects to probe the professor and search the conscience of his hearers. He needs to remind them frequently that God requires Truth “in the inward parts” (Psa. 51:6), that His Law must be written “upon the heart” (Heb. 8:10) if it is to exert any effectual power in the life. He is required to call his hearers to “examine yourselves whether ye be in the faith” (2 Cor. 13:5)—yea urge them to pray with David, “Search me, O God, and know my heart; try me and know my ways” (Psa. 139:23). Multitudes of professing Christians mistake an intellectual assent to the letter of Scripture for a saving faith, and most of what they hear in so-called evangelical circles is only calculated to bolster them up in a false hope. He who is faithful in dealing with souls will frequently remind his hearers of Christ’s statement, “Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of Heaven: but he that doeth the will of My Father which is in Heaven” (Matt. 7:21). But the preacher needs to be much on his guard lest he overdoes what is termed “experimental preaching.” If he virtually confines himself to the lines specified in the preceding paragraph his hearers will become too introspective, too busily engaged in looking within, and instead of their assurance being strengthened, genuine Christians will be filled with doubts and questions about their state. To counteract that tendency the objective side of the Truth must also be emphasized. Christ in all the wonders and glories of His peerless Person, in the perfections of His mediatorial office, in the sufficiency of His atoning work, must be held up to view, so that the hearts of His redeemed may be drawn out to Him in faith, in love, in worship. They must be encouraged to “look unto Jesus” (Heb. 12:2) and “consider the Apostle and High Priest of their profession” (Heb. 3:1), for only thus will they be furnished with both incentives and strength to run the race that is set before them. What has been pointed out above applies as much to the editor of a magazine as to the occupant of the pulpit. He must beware of being a “hobbyist”—always harping upon a favourite theme. Side by side with pressing the precepts of Scripture he must dwell upon the exceeding great and precious promises of God. Messages of exhortation must be balanced by messages of consolation. Articles which rebuke and lay low need to be followed by subjects which comfort the mourner and lift up the soul in praise to God. If on the one hand we read that the Lamb is to be eaten with “bitter herbs” (Exo. 12:8), right after we are told of the “tree” being cast into the bitter waters of Marah so that they were made sweet (Exo. 15:25). If the Word of God be likened to a “hammer” which breaks in pieces the hard heart (Jer. 23:29) and a sword to pierce even to “the dividing asunder of soul and spirit” (Heb. 4:12)—we also find it being compared with “honey and the honeycomb” (Psa. 19:10). He who is wise will observe these things and seek grace to be regulated accordingly. At present we are engaged with a particularly searching portion of the Sermon on the Mount, and one design we have in dwelling upon it in such detail is the testing and exposing of formal professors. It is therefore expedient that we should accompany these articles with a message that is intended to help (under God’s blessing) those of the unestablished saints who are liable to draw a false conclusion therefrom. If empty professors are ready to greedily devour that Bread which is the peculiar portion of God’s little ones, it is also true that not a few regenerate souls are prone to appropriate unto themselves that which applies only to hypocrites. If on the one side there are unregenerate people who firmly believe themselves to be real Christians, on the other side there are genuinely renewed souls who greatly fear they are not Christians at all—they who now conclude the profession of faith made by them, sincerely, in the past, was based on a delusion, and that after all they have been deceiving themselves and others—that they are hypocrites. It is indeed a fearful thing for a soul to be living in “a fool’s paradise,” persuading one’s self all is well while in reality the wrath of God abides on him. But is it anything less tragic (even though less dangerous) for a child of God to live in “the slough of despond,” passing sentence of Divine condemnation upon himself when in fact God has blotted out his transgressions? Why allow Satan to rob me of all rest of soul when peace and joy are my birthright and legitimate portion? Perhaps, the reader replies, because I cannot help myself, the Enemy is too powerful for me. But my friend, Satan obtains his hold by lies, and his hold is broken as soon as we meet him with the Truth. He succeeds in seducing men into sinful acts by promising them pleasure and profit therefrom; but the child of God meets his evil suggestions by reminding himself that if he sows to the flesh he must of the flesh reap corruption. In the light of what God says are the fearful and certain consequences of sin, the lie of Satan is exposed and rendered powerless. Once you have good and solid reason to believe a work of grace has been wrought within you, pay no attention to the doubts which Satan seeks to cast thereon. But something much graver and more grievous is involved than an act of folly when a child of God accredits Satan’s lie that he is but a deceived soul and hypocrite: he dishonours and insults the Holy Spirit! A genuine Christian would be horrified at giving place to the delusion that the redemption of Christ is imperfect and inadequate, that His atoning blood is not sufficient to cleanse from sin, that it must be plussed with something from the creature. And ought he not to be equally horrified at calling into question the reality and efficacy of the Spirit’s work in regeneration, supposing it is not to be credited unless it is regularly confirmed by certain feelings of which we are the subjects? Is it any less a sin to deny or even doubt the work of the Holy Spirit than it is to deny or doubt the sufficiency of the finished work of Christ? Are we as diligent in seeking to guard against the one as much as the other? It is much to be feared that few even among the saints regard these sins as being equally grave. Ah, my reader, it is a vile thing for me to affirm that I am unregenerate if there is clear proof—obtainable by comparing myself with God’s unerring Word—that the blessed Spirit of God has quickened me into newness of life. Plain warning against this enormity has not been sufficiently given by the pulpit. What is meant, it may be asked, by the “clear proof” which God’s Word presents to the renewed of their regeneration? That is a most important question, for ignorance thereon or a mistaken conception of the nature of that proof has kept many a quickened soul from enjoying that spiritual peace and assurance to which he was justly entitled. Unless I know what are the principal features of a born-again soul, how can I compare or contrast myself with them? If I form my own idea of what it is which fundamentally and experimentally distinguishes a Christian from a non-Christian, or if I derive my concept from the ideas and confessions of fellow mortals instead of allowing it to be molded by the teaching of Holy Writ, then I am certain to err. How many, for example, suppose that regeneration consists of a radical change of the old nature, a transforming of the flesh into the beauty of holiness—and then because they discover there is still a sink of iniquity within and sin now rages even more fiercely than it did formerly, draw the conclusion that most certainly no miracle of grace has been wrought within them? Now in the parable of the Sower, the first recorded one of Christ’s, we find what should be of great comfort to the fearing and trembling ones of the flock, for if they will carefully compare themselves with the different characters which are depicted in that parable, they ought to be able to perceive which of them portrays their own case and describes their own condition, and thus ascertaining which company they really belong. But in order to this there must be a genuine and frank looking of facts in the face. On the one hand, there must be no undue eagerness to believe the best of themselves, refusing to recognize their own features if the mirror of the Word reflects them as ugly ones. And on the other hand there must be no stubborn determination to go on believing the worst of themselves, declining to identify their picture even when it is drawn by the heavenly Artist, simply because it depicts their countenance as made comely by the operations of Divine grace. Mock humility and feigned modesty are as much a sin as pride and presumption. David was not boasting when he said, “How love I Thy Law,” nor was Paul when he said, “I have fought a good fight.” Each spoke the truth, but gave God the glory for his experience. In the parable of the Sower our Lord sets before us the reception which the preaching of God’s Word meets with. He likens the world to a field, which He divides into four parts according to the different kinds of its ground or soil. In His interpretation of the parable Christ explained those different soils as representing various classes of those who hear the Word. They may be termed the hard-hearted, the hollow-hearted, the half-hearted, and the honest-hearted. The importance of this particular parable appears in the fact that it is recorded by Matthew, Mark and Luke, and all three narratives should be carefully compared in order to obtain the complete pictures set forth. In this parable Christ is speaking not from the standpoint of the Divine counsels, for there can be no failure there—but from that of human accountability. What we have here is the Word of the Kingdom addressed to man’s responsibility, the effect it has on him, his response thereto, and the reasons why the outcome is unfruitfulness or fruitfulness. The first class are the wayside hearers. In eastern countries the public highway often runs right through the centre of a field, and because of the traffic constantly passing over it is beaten down, packed, and becomes hard and unyielding. Such is the heart of all those who are given up to the commerce, the pleasures and fashions of this world. They may from various motives attend the house of prayer, but the preaching of the Word has no effect upon them: they are unresponsive thereto. They do not go there seeking a blessing and their souls are unaffected by what they hear. They do not cry unto God, “that which I see not teach Thou me” (Job 34:32), for they are not concerned for His glory or their own eternal welfare. They have no real personal interest in spiritual things and are quite unimpressed by the most solemn representations and unmoved by the most winsome appeals. Their bodies are in the pews but their minds are elsewhere, their thoughts are upon the things that perish, their affections set on things below. They are not there to worship God and are glad when the service is over. Now let us notice the two things which are said of this class. First, “when anyone heareth the Word of the kingdom, and understandeth it not” (Matt. 13:19). How could the message have any effect upon him when he failed to grasp its purport? And how could he expect to enter into its meaning when his attention was not concentrated thereon, when his interest was elsewhere? He has none but himself to blame. If he prays not for light, whose fault is it that he remains in darkness!? Second, “then cometh the Wicked One and catcheth away that which was sown in his heart.” Where there has been no meditation upon the Word heard or read, no understanding thereof, and so, no impression made upon the heart, it is an easy matter for the great Enemy of God and man to catch away the good Seed or crowd out of the mind that which obtained a superficial entrance, so that there will not even be serious reflection thereon. Now my reader, are you prepared to solemnly and definitely affirm that you have no understanding of the Word of God, that it is entirely to you as if written in an unknown tongue, that Satan has so caught it away it has no place in your thoughts? The second-class are the stony-ground hearers. The type of ground referred to here is that where the bed or base is of rock yet with a thin layer of earth over it. Into this shallow soil the seed is received but the result is most superficial and evanescent. It cannot be otherwise, for as our Lord points out, “they had no deepness of earth, and when the sun was up they were scorched, and because they had no root they withered away.” Those who belong to this class are what may be termed the emotional type. They are very impressionable, easily moved, quickly stirred. Yet it is all on the surface. They make good resolutions and quickly break them. They hear the Gospel and are carried away by the eloquence of the preacher and leap into Christ as it were in a moment, and profess an instantaneous faith in Him. Their faces are radiant and their joy is exuberant. They are the ones who come “forward” at Revival meetings and rush into church membership, but their future history is most disappointing. Let us take note of the three things said of this class. First, “the same is he which heareth the Word and anon (instantly) with joy receiveth it.” The emotions have been stirred, but the conscience has not been searched. There was no awe of soul in realizing Who it is with whom we have to do, no heart-rending horrors of the sinfulness of sin, no alarm at the wrath to come—nothing but a sudden, yet transient, joy. Second, “yet hath he no root in himself.” It was only a surface effect, a mere passing sentiment. There has been no plowing up of the soul, no Law-work producing deep and lasting convictions. Third, “but dureth for a while: for when tribulation or persecution ariseth because of the Word, by and by he is offended” (Matt. 13:20, 21). Their “goodness is as a morning cloud and as the early dew that goeth away” (Hosea 6:4) The scoffs of the ungodly, the cold shoulder from old friends prove too much for them, and the churches know them no more. Now my reader, test yourself at this point: has your experience stood the test of time or have you abandoned your profession and returned to your wallowing in the mire? The third class are the thorny-ground hearers. The type of ground here referred to is where the soil seems to be more fertile and favourable, for it is neither so beaten down as to have an impenetrable surface nor so shallow that there is no room for root. But it is inimical to a desirable crop, for weeds and thistles, thorns and briars choke and crowd out the good seed so that an harvest is prevented. This is admittedly the most difficult class to diagnose. The seed has taken root and a shoot springs up and promises well, but it is surrounded by hostile weeds. However, it survives and puts forth an ear, but it is so festooned with briars that the sunshine cannot reach it—its life is choked, and it comes to nothing. They who belong to this class attempt to serve two masters. They are very pious on the Lord’s Day, but thoroughly impious on the other days. They sing the songs of Zion, are members of a church, but make no serious attempt to regulate their daily lives by the precepts of Holy Writ. Let us take note of Christ’s interpretation of the thorns. In Matthew 13:22 they are defined as “the cares of this world and the deceitfulness of riches.” The one who has made a Christian profession is young. He has a growing family, his position in this world is not yet secured and therefore he cannot be expected to be out and out for the Lord. Once he “makes good in life” he will have more leisure for spiritual things and more to give to the cause of Christ. Meanwhile temporal anxieties weigh him down. Suppose he “makes good”—does the Lord now have the first place in his affections and thoughts? Far from it—riches are deceitful and cumber their possessor. He feels he must live in accord with his improved position, do more entertaining, send his children to college. Mark 4:19 adds “the lust of other things entering in”—perhaps he aspires to civic office or membership in Parliament, and how can he spirituality thrive in politics! Luke 8-14 gives “the pleasures of this life.” These are the thorns which choke so many, and they “bring no fruit to perfection” or completion. Would you say, my readers, that the “thorns” have so choked the Word of God in you that you have brought no fruit to completion? The fourth class are the good-ground hearers. This is soil which not only receives the seed and has depth to give it root, but where it springs up, bears fruit and actually brings forth a goodly yield, so that the husbandman is well-rewarded for his labours. Let us take careful note then of what is here predicated of the good-ground hearer. First, it is, “he that heareth the Word and understandeth it.” He has taken pains so to do. He has “searched the Scriptures daily” (Acts 17:11) to ascertain whether or not the things to which he has listened are really according to the Divine Oracles, for he feels there is far too much at stake to take any man’s say-so for it. Mark 4:20 adds, “and receive it.” He has prayerfully pondered what he has heard and personally appropriates it as God’s message to his own soul. However unpalatable to the flesh, however searching and humbling, he refuses it not. Luke 8:15 adds “and keep it and bring forth fruit with patience.” He holds fast the Word because it is treasured up in his heart as his most cherished possession, and though he is much discouraged by the slowness of his growth he perseveres in crying to God for the increase. But there is one word said concerning this fourth class which we wish to particularly observe: they are the ones who receive the Word “In an honest and good heart.” This is the only time in the parable that our Lord defines the kind of heart which received the Word. It is here we have disclosed the decisive factor, that which fundamentally distinguishes those belonging to the fourth class from all the others. Thus it is of prime importance we should seek to ascertain exactly what is connoted by “an honest and good heart” (Luke 8:15), and diligently search ourselves whether or not we possess such. Clearly the terms used here by Christ are in designed contrast from Jeremiah 17:9—“the heart is deceitful above all things and desperately wicked,” which describes that which every descendant of Adam is born with. “An honest and good heart” then is not the natural heart, but one which Divine grace has imparted. “But that on the good ground are they, which in an honest and good heart, having heard the Word, keep it, and bring forth fruit with patience” (Luke 8:15). Let it be duly considered that as it is not the falling of the seed into the ground which makes it good, so it is not the Word of God which makes the heart honest. The soil itself must be rich or there will be no satisfactory crop, and the heart itself must first be honest if the Word is to be received and bear fruit. But such a heart no man has by nature—instead it is deceitful above all things and desperately wicked. “By nature we are a lie and in our best estate vanity. The old nature is a lie, a mere falsity, something contrary to that nature God created. It was first introduced by a lie of the Devil (Gen. 3:5) and therefore a fancy that God had lied in His command. Therefore our old nature is no better than a lie, and we cannot serve God with it” (Stephen Charnock, the Puritan). The heart of fallen man is radically and essentially dishonest, feeding on lies, loving deceits, producing hypocricies; and he can no more effect any alteration in it than the Ethiopian can change his skin. Nor does he even desire to do so—he is totally unconscious of its rottenness. “The preparation (or disposings) of the heart in man...is from the LORD” (Prov. 16:1). It is by the regenerative operations of the Holy Spirit that the heart is made honest. Honesty of heart is the grand distinction between the genuine Christian and all other men. We do not regard it as a separate grace, like purity or humility, but rather is the regulator of all the graces: thus we read of “unfeigned faith” (2 Tim. 1:5) and “unfeigned love” (1 Peter 1:22). As holiness is the glory of all the Divine perfections, so honesty is what gives colour and beauty to all the Christian’s graces. Holiness is the distinctive glory of the Godhead: as Howe termed it, “an attribute of attributes, casting lustre upon the others.” “As God’s power is the strength of His perfections, so His holiness is the beauty of them: as all would be weak without almightiness to back them, so all would be uncomely without holiness to adorn them” (Charnock). This it is on a lower plane: without honesty to regulate them, the graces of the Christian would be worthless. As honesty of heart is that which distinguishes the genuine Christian from all other men, so it is the grand feature which is common to all the children of God, none of them being without it. Different saints are eminent for various graces: Abraham for his faith, Moses for his meekness, Phineas for his zeal, Job for his patience or endurance. But honesty is that which characterizes and regulates all of them, so that to speak of a dishonest Christian is a contradiction in terms. An honest heart is an “upright” heart (Psa. 7:l0): it is a “single” (Col. 3:22) or “undivided” one (Hosea 10:2). An honest heart is a “sound” one (Prov. 14:30), a “true” one (Heb. 10:22). The marks and fruits of an honest heart are candor, genuineness, truthfulness, integrity, righteousness, fidelity, sincerity—in contrast from dissimulation, guile, deceitfulness, pretense, treachery. An honest heart hates all shams. But passing from generalizations let us point out some of the more specific and fundamental workings and manifestations of an honest heart. 1. An honest heart loves the Truth, and none other does. “This is condemnation that light is come into the world and men loved darkness rather than light, because their deeds were evil” (John 3:l9), and that is true—a description of all men the world over. What a fearful state to be in: not only in the dark, but loving the darkness. And why? Because it is congenial to their depraved hearts, it is their native element. Hence the passage goes on to say, “for everyone that doeth evil hateth the light, neither cometh to light, lest his deeds should be reproved” (v. 20). Many excuses are made why they turn away from plain and faithful preaching and why they do not read God’s Word in private, but the real reason is because they hate the Light—exposure, even to themselves, is the very last thing of all they desire. In sharp contrast therefrom: “But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God” (v. 21). This is the man with an honest heart: so far from hating the Light, he welcomes it, wanting to be searched and discovered by it. An honest heart is open to the Word, not merely to certain portions only, but to the Word as a whole. Such an one sincerely wants the Truth, the whole Truth and nothing but the Truth. He does not wish the preacher to please or flatter him, but to be frank and faithful. The language of the unregenerate is, “Speak unto us smooth things, prophesy deceits” (Isa. 30:10). They desire to hear of an easy and flesh-pleasing road to Heaven, one which does not demand the denying of self and forsaking the world. They want to be at ease in their sins and assured they are the children of God while free to serve the Devil. But it is the very opposite with one having an honest heart. He is fearful of being imposed upon, and thinking more highly of himself than he has a right to do. If he is deceived, he ardently longs to be undeceived; if he is building his house upon sand, he wants to know it. He is willing to be tested and searched, and therefore he “cometh to the Light”—does so repeatedly and continuously, as the tense of the verb denotes. An honest heart, then, is a Truth-loving heart, one which genuinely desires to know the mind of God, one which is ready for his creed, his character and his conduct to be searched by the light of the Sanctuary. He wants to know the truth about God, the One with whom he has to do, the One before whom he must yet appear and render an account. He will not be put off with any superficial and sentimental representations of the Divine Character, he determines at all costs to acquaint himself with God as He actually is. He wants to know the truth about himself, whether his soul be only slightly disposed or whether his case be so desperate as to be altogether beyond help. He is anxious to determine whether he has only a head or intellectual knowledge of things that matter most or whether he has been given a heart or spiritual knowledge of them. He wants to make certain of how he stands with regard to God and eternity, and he dare not take any man’s opinion or say-so with regard thereto. 2. An honest heart accepts the Divine diagnosis of fallen man’s condition and bows to the Divine verdict passed upon him. That diagnosis is that which is sinful, depraved, corrupt in every part of his being; that his understanding is darkened, his affections perverted, his will enslaved. The Divine Physician declares that, “from the sole of his foot even unto the head there is no soundness in him” (Isa. 1:6). It explains why this is so: because man, every man, is “shapen in iniquity” and “conceived in sin” (Psa. 51:5), and therefore “the wicked are estranged from the womb: they go astray as soon as they be born, speaking lies” (Psa. 58:3). So far from allowing that there is something spiritually good in every man, which only needs to be carefully cultivated in order to bring it to fruition, the Divine Physician declares, the “imagination of man’s heart is evil from his youth” (Gen. 8:21), and in the flesh, “there dwelleth no good thing” (Rom. 7:18). And the honest heart quarrels not with that diagnosis, but receives it as true of himself. Because fallen man is what he is he stands condemned before his Judge. The Divine Law pronounces him guilty. It declares that he is a rebel against God, that he has followed the desires of his own heart and disregarded the claims of his Maker. It declares that there is, “no fear of God” before his eyes (Rom. 3:18), that he has conducted himself as though there is no Day of reckoning to be faced. It declares that he has “set at nought all God’s counsel and would none of His reproof” (Prov. 1:25). It declares that “the wrath of God abideth on him” (John 3:36). It declares that, in the searching light of the Divine holiness, his best performances, his religious actings, his very righteousnesses are as “filthy rags” (Isa. 64:6). Now because the honest heart welcomes the Light, because it sincerely desires to know the worst about himself, it bows to the Divine verdict and “sets to his seal that God is true” (John 3:33). An honest heart acknowledges, “I am vile” (Job 40:4), “without excuse” (Rom. 1:20), a Hell-deserving sinner; and none but an honest heart sincerely does so. 3. An honest heart causes its possessor to take his place before God in the dust. How can it be otherwise if he accepts the Divine diagnosis and condemnation of his condition? As the penitent thief on the Cross acknowledged, “we indeed justly, for we receive the due reward of our deeds” (Luke 23:41), so the one who truly bows to God’s verdict owns that the everlasting burnings are his legitimate due. Thus pride receives its death-wound, all pretensions to goodness are repudiated, and with the publican of old he smites upon his breast crying, “God be merciful to me a sinner.” Instead of seeking to extenuate his transgressions, he wonders at God’s longsufferance toward him. Instead of asking, What have I done to deserve eternal damnation? he marvels that he is not in Hell already. He perceives clearly that if such a wretch as himself is to receive salvation it must be by grace alone, and that God has the full right to withhold such grace if He so pleases. 4. An honest heart ceases fighting against God, which is only another way of saying that he repents of his evil past, for true repentance is a taking sides with God against myself. He who loves the Truth is influenced and regulated by it; and therefore is he brought to renounce whatever is opposed to it. As light and darkness are opposites, so uprightness and crookedness, honesty and sin have nothing in common. Where there is an honest heart repentance and conversion necessarily follow. And repentance is not only a sorrowing for sin but also a turning away from it, the throwing down of the weapons of our warfare against God. To love the light is to love God, for He is light (1 John 1:5), and if we love God we shall forsake our sins, abandon our idols and mortify our lusts. An honest soul cannot do otherwise: anything short of that would be hypocrisy. “If we say that we have fellowship with Him and walk in darkness we lie and do not the Truth” (1 John 1:6). The upright man is the one who “feareth God and escheweth evil” (Job 1:8). 5. An honest heart seeks to please God in all things and offend Him in none. That is why this honesty is termed “simplicity (the single eye) and godly sincerity” (2 Cor. 1:12), for it desires and seeks the approbation of God above everything else. An honest heart refuses to accept the plaudits of men on anything for which conscience would condemn him. “God is a Spirit and they who worship Him must worship Him in spirit and in truth” (John 4:24). He cannot be imposed upon by pious words or a sanctimonious demeanor. He must be approached with “a true heart” (Heb. 10:22): all dissimulation and pretense has to be set aside in our dealings with Him who “trieth the heart and the reins” and whose eyes are “a flame of fire.” When the heart beats true toward God there is a deep desire to please Him, not in some things only, but in all things, so that without reserve it asks, “Lord, what wilt Thou have me to do?” (Acts 9:6). True, that desire is not fully realized in this life, but the genuineness of it is evidenced when we can truly say, “I hate every false way” (Psa. 119:104). 6. An honest heart feigns not wisdom, but is very conscious of and frankly owns up to great ignorance. Even though he is well acquainted with the letter of Scripture and thoroughly familiar with all the external means of grace, that contents him not: there is a longing for a spiritual, an experimental, an efficacious knowledge of the Truth. Such an one feels himself to be the veriest babe in Divine things, which is indeed a healthy sign, for it is under such the mystery of godliness is revealed (Matt. 11:25). Such an one cries daily, “that which I see not teach Thou me” (Job 34:32), for he longs to know the way of the Lord more perfectly—not only in the letter but chiefly in the power thereof. So conscious is he of his ignorance that he prays with David, “make me to understand the way of Thy precepts” (Psa. 119:27)—how to walk in them, the way to keep them. And again, “Teach me Thy statutes”—observe well how this is repeated again and again (Psa. 119:12, 26, 64, 68, 124, 135), for it is in this the upright realize themselves to be more deficient. 7. An honest heart makes conscience of sin. Necessarily so if he sincerely desires to please God. Therefore he does not willfully and habitually ally himself in any known sin, against the light and stirrings of conscience, for “the highway of the upright is to depart from evil” (Prov. 16:17). As one of the lesser known Puritans said, “A righteous man hates all sins, even the ones he cannot conquer; and loves all the Truth, even that which he cannot understand” (Anthony Burgess). He makes conscience of what the world calls peccadilloes or trifling faults, praying, “Take us the foxes, the little foxes that spoil the vines” (Song. 2:15), yea, “cleanse Thou me from secret faults” (Psa. 19:12)—the sins of ignorance of which I am not conscious, but which defile before the thrice Holy One. Consequently, an honest heart makes it a point of confessing all known sins to God, even those of which his fellows know nothing. Sin is his heaviest burden and greatest grief. 8. An honest heart welcomes godly reproof. “Grace will teach a Christian to take those potions which are wholesome, though they be not toothsome” (Geo. Swinnock, 1660). “Rebuke a wise man and he will love thee” (Prov. 9:8), but hypocrites will resent it and fools rage at thee. An honest heart prefers the bitters of gracious company to the dainties of the ungodly: he would rather be smitten by a saint than flattered by the unregenerate. He not only gives a permit to faithful admonition but, when in his right mind, invites to, “Let the righteous smite me: it shall be a kindness; and let him reprove me, it shall be an excellent oil, which shall not break my head” (Psa. 141:5). “As oil refreshes and perfumes, so does reproof, when fitly taken, sweetens and renews the heart. My friend must love me well if he tells me my faults: there is an unction about him if he points out my errors” (C. H. Spurgeon) and about me also if I heed him. “Faithful are the wounds of a friend, but the kisses of an enemy are deceitful” (Prov. 27:6)—only the upright will subscribe to that. 9. An honest heart is impartial. “Now therefore are we all present before God, to hear all things that are commanded thee of God” (Acts 10:33). These words of Cornelius were the language of sincerity. How very rare is such a spirit. The average church-member wishes to hear only that which accord with “our doctrines” and when he reads the Bible it is through theologically-tinted glasses. Here is where so many preachers are handicapped: they are bound by a detailed creed and know that if they departed therefrom they would lose their position. Bias, prejudice, sectarian shibboleths quench the spirit of honesty. To desire the Truth for Truth’s sake is rare indeed. But an honest heart is impartial, refusing to pick and choose and is not swayed by denominational prejudices. An honest heart values the Divine precepts equally with the promises, appropriates the admonitions and threats as well as the comforting portions of Scripture, acknowledges himself in the wrong and his opponent who has the Truth on his side to be right, and admires and owns the image of Christ when he sees it in one belonging to another company. 10. An honest heart is chiefly concerned with the inner man. In His solemn denunciations of the Scribes and Pharisees Christ said, “Woe unto you, Scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess…Woe unto you, Scribes and Pharisees, hypocrites! for ye are like unto whited sepulchers, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity” (Matt. 23:25, 27-28). It is at this point especially that the genuine Christian is distinguished from the formal religionists. One with an honest heart makes conscience of wandering thoughts, evil imaginations the workings of unbelief, the risings of pride and rebellion against God. He seeks grace to mortify his lusts and prays to be cleansed from “secret faults.” He cries daily, “Create in me a clean heart, O God, and renew a right spirit within me” (Psa. 51:10); “Unite my heart to fear Thy name” (Psa. 86:11); “Incline my heart unto Thy testimonies and not to covetousness” (Psa. 119:36). He makes much of heart work and endeavours to keep it with all diligence (Prov. 4:23). Probably most of our readers are ready to exclaim, Alas, this quite cuts me off: I freely admit that such honesty of heart as has been described ought to be found in me, but to my shame and sorrow I must confess that much to the contrary is still operative in my soul. But cannot you see that is the last thing you world frankly own if you were dishonest?! The fact is that no soul is conscious of the workings of unbelief until God has given faith, is not troubled about the swellings of pride until humility is bestowed, mourns not over coldness until love is communicated, and is not exercised over deceitfulness before he is made sincere. We best learn to know things by their opposites. It would be a great mistake to insist that there is such a thing as perfect and unmixed honesty in this life, so that there is no guile or falsehood joined with it. We not only know in part, but our faith and love are weak and unstable, and honesty of heart has to contend with much that is opposed to it. If we can plead before God uprightness of intentions and if we grieve over all crookedness within us, that is sure proof we are no longer under the dominion of hypocrisy. There are two distinct and mutually-hostile principles at work within the Christian, each bringing forth after its own kind, and it is by what each one brings forth that its presence may be ascertained. The “works of the flesh” are manifest (Gal. 5:19, etc.), but “the fruit of the Spirit” (v. 22, etc.) is equally identifiable. A detailed description of “the fruit of the Spirit” should not be understood to mean that “the flesh” has ceased to exist. And a portrayal of the workings of an honest heart must not be taken to signify that all which is contrary thereto has been expelled. David was an upright man, yet he found it needful to pray, “Remove from me the way of lying” (Psa. 119:29). The disciples of Christ had been given honest hearts, yet their Master deemed it requisite to bid them, “be not as the hypocrites” (Matt. 6:5). It is the regenerate who are exhorted, “wherefore laying aside all malice, and all guile and all hypocrisies” (l Peter 2:l), which would obviously be quite meaningless if those evils had been eradicated from their beings. “Who can understand his errors! Cleanse Thou me from secret faults” (Psa. 19:12). There is more deceit and self-ends operating in all of us than we perceive. If you prize an honest heart above a good name and value a clear conscience before God beyond a high reputation among men you are no hypocrite.

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A Tender Heart (A. W. Pink, 1886-1952)

 

2 Kings 22:19

“Because thine heart was tender, and thou hast humbled thyself before the LORD, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me; I also have heard thee, saith the LORD.”

“Because thine heart was tender” (2 Kings 22:19). We have already considered the circumstances and significance of these words last month. Let us now proffer a few remarks upon how a tender heart may be preserved. This is a matter of great importance, for though such a most desirable possession be obtained as a sovereign gift from God, yet it can only be retained by much diligence on our part. This should scarcely need any arguing, yet hyper-Calvinists are likely to demur, supposing that an insistence upon Christian responsibility is the same thing as crying up creature ability. But does not the natural shadow forth the spiritual here, too? Is it not a fact with which we are all familiar that the more “tender” any object or creature be, the more care and cultivation it requires? “Keep thy heart with all diligence” (Prov. 4:23). This must put an end to all quibbling on the part of objectors: where God speaks there must be an end of all strife. And diligence, great and constant diligence, is required on our part if a tender heart is to be preserved. How? In what directions? First, by guarding against everything which is hostile to it. To be more specific: it is sin which hardens the heart. In exact proportion as sin obtains dominion over us, do we steal ourselves against God. And it is just here that our accountability comes in: “Awake to righteousness, and sin not” (1 Cor. 15:34). Thought we cannot impart a tender heart, we can certainly impair one. “Harden not your hearts” was the Lord’s call to His people of old, and to us also today; and if we are to comply therewith we must fear, hate, and resist sin. Sin is insidious. Scripture speaks of “the deceitfulness of sin”(Heb. 3:13). If we are not on our guard, it will steal upon us unawares; unless we are wide awake and alert to the danger, sin will overcome us like the fumes of a deadly gas. That is why the Lord bids us “Watch and pray, that ye enter not into temptation” (Matt. 26:41). Yes, watch as well as pray, and pray as well as watch. We all know what happened to Peter because he failed so to do, and his case is recorded as a solemn warning for us. “Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away” (Prov. 4:14, 15). Notice carefully how the same prohibition is iterated and re-iterated again and again in these verses. It is the first approach of sin we most need to resist. It is by making conscience of its earliest stirrings within that a tender heart is preserved. Every Christian will readily allow that sin is insidious, but it is one thing to recognize this in theory and quite another to be regulated by it in practice. All will agree that one of the most effective means of victory over sin is to steadfastly refuse its first advances; yet the fact remains that few do so. It is at this very point we must take our stand if a tender heart is to be retained. But how? By guarding against carnality. Things indifferent become a snare if they are not kept within due bounds. That which is lawful is not always expedient. An immoderate use of the creature will bind chains upon us which are not easily snapped. Inordinate affection for those nearest to us will sap true spirituality. Beware, then, of setting your love too much upon mere things or creatures. Nothing will keep the heart tender so much as cultivating the spirit of filial awe. Alas that this is now so rarely insisted upon. “The fear of the LORD is to hate evil” (Prov. 8:13). Necessarily so, for God is ineffably holy, and where He is revered sin is loathed. “By the fear of the LORD men depart from evil” (Prov. 16:6), for two cannot walk together except they be agreed. The more concerned I am not to displease my Master, the more shall I eschew that which He forbids. “Be thou in the fear of the LORD all the day long” (Prov. 23:17), for “Happy is the man that feareth always” (Prov. 28:14). We must strive to be in the fear of God not only in the first hour of devotion, but throughout the day. The more we live in the conscious realization that the eyes of the Holy One are upon us, the more will our hearts be kept truly tender. “Because thine heart was tender” (2 Kings 22:19). What a desirable thing is a tender heart. How earnestly we should aspire after one. And when such has been graciously bestowed upon us, what diligence we should exercise in seeking to preserve the same. The tenderness of Josiah’s heart was precious in the sight of the Lord, and in consequence thereof his prayers were answered, as the remainder of our opening text declares. There is nothing like a tender heart, my reader, for obtaining the ear of the Lord. A tender heart is one which is responsive to the voice of God, and unless we possess this how can we expect Him to hear our calls? A tender heart is the only one which truly honours God, as it is the only one which ensures our growth in grace. How deeply important, then, is the question, Have you, have I, really a tender heart? May we be enabled to answer truthfully. In the last two issues we pointed out some of the principal characteristics of a tender heart, and also sought to indicate those duties which must be performed if we are to retain this valuable possession. But it is probable that not a few of our readers would prefer for us to tell them how a tender heart may be recovered. They are already persuaded of the great excellence of this spiritual treasure, and they also perceive clearly what is necessary in order to retain it. What grieves them is that they are conscious of guilty failure in safeguarding this Divine gift. They are sensible that the fine gold has become dim, that little foxes have spoiled their vines, that their conscience is no longer so sensitive as it once was, that they do not respond so readily to the motions of God’s Spirit; that much hardness now resides in their hearts. It is sadly true that a tender heart may be lost: not absolutely so, but relatively; not permanently, but temporarily. But sadder still is the fact that many who have suffered this deprivation are unconscious of it. It is with them as it was with Ephraim of old: “Strangers have devoured his strength, and he knoweth it not; yea, gray hairs are here and there upon him, yet he knoweth not” (Hosea 7:9). They may still attend the means of grace and perform their outward devotions, but their hearts are not in them. They may still be respected by their fellow-Christians and regarded as in a healthy spiritual state, while in reality they are backsliders. Sights from which they once shrank appall them no longer. Things which used to exercise their conscience do so no more. The standard at which they formerly aimed is now regarded as too strict and severe. Said the Apostle to the Galatians, “Ye did run well, who (or “what”) hath hindered you?” (5:7). What are the things which destroy tenderness of heart? Ungodly companions is one. Satan will tell the young Christian that he or she may keep old friends and suffer no loss, but God says, “Be not deceived: evil communications corrupt good manners” (1 Cor. 15:33). Friendship with worldlings will soon have a paralyzing influence upon true spirituality. Prayerlessness is another thing which speedily affects the heart. Unless a close fellowship with God be maintained—and that is impossible if the Throne of Grace is neglected—coldness and hardness will soon steal upon us. Equally so will a neglect of the Word. This will not necessarily mean the omission of reading so many chapters each day, but the absence of actually communing with God therein. The spirit of hypocrisy, pretending to be what we are not, hardens—for guile and tenderness are incompatible. Yes, a tender heart may be lost, as truly as first love may be left (Rev. 2:4). Can it be regained? Yes, though not as easily as it may be hardened. How? First, by warming afresh at the fire of God’s love. This is ever the most effectual means of removing hardness of heart. What was it that melted and broke you down at your first conversion? Was it not a sense of the Divine grace and a sight of Christ’s dying love? And nothing is so calculated to soften the backslider: it is “the goodness of God” which leads to repentance (Rom. 2:4). What was before David when he commenced his contrite confession? This: the Lord’s “lovingkindness” and the “multitude of His tender mercies” (Psa. 51:1). When was it that Peter went out and wept bitterly? Was it not when the Saviour “turned and looked upon him” (Luke 22:61)? Was it not the sorrow which Peter saw in that look—a sorrow which issued from love for him—which broke his heart?! The Lord had given him every proof that he was dear unto Him, and how had Peter requited that love? And has not the Lord given you, my brother, my sister, abundant evidence that you are precious in His sight? Did He deem any sacrifice too great to make atonement for your sins? Has He not favoured you above millions of your fellows in bringing you to a saving knowledge of the Truth? Has He not bestowed the Holy Spirit upon you? Has He not borne with your dullness with infinite patience? Can you dwell upon these things with unmoved heart? Surely not. Seek unto Him, then, and your coldness and hardness will indeed be thawed. Second, by genuine contrition. As it is the allowance of sin which hardens the heart, so it is sorrow for sin which softens it. Hence, when the Lord admonishes the one who has left his first love, His word is, “Remember therefore from whence thou art fallen, and repent, and do the first works” (Rev. 2:5). First, “Remember therefore from whence thou art fallen,” which looks back to the previous verse. Call to mind the happy fellowship you once enjoyed with the eternal Lover of your soul, when He found delight in you, and your own heart was satisfied. Consider “from whence thou art fallen”—no longer leaning on His bosom, but having entered a course which both displeases and dishonours Him. Unless this produces godly sorrow in you, nothing else will, and it is godly sorrow which “worketh repentance” (2 Cor. 7:10). Take a leaf out of the copybook of the prodigal son: arise, forsake the far country, return to your Father, and pour out your griefs into His welcoming ear. Third, by the exercise of faith. “And do the first works” (Rev. 2:5). What was the first work you did when you originally came to God in Christ as an empty-handed and contrite sinner? Was it not to cast yourself upon His mercy, to lay hold of His promises, to trust in the sufficiency of Christ’s atoning blood? Well, the same remedy is available now. Did not David cry, “Create in me a clean heart, O God; and renew a right spirit within me” (Psa. 51:10)?—deal with me now as Thou did at the first! And was he not able to say, “He restorest my soul” (Psa. 23:3)? Precious promises are recorded in the Word which exactly suit your case: “Return, ye backsliding children, and I will heal your backslidings” (Jer. 3:22). “I will heal their backsliding, I will love them freely” (Hosea 14:4). Make these promises your own, plead them before God, and count upon Him making them good in your own case. In conclusion, a word or two on some of the evidences of a tender heart. We mention one or two of these so that writer and reader may test himself by them. Is your heart affected by the present state of Christendom? Are you made to sigh and cry, “for all the abominations that be done in the midst thereof” (Ezek. 9:4)? Is your experience, in some measure at least, that “Horror hath taken hold upon me because of the wicked that forsake Thy Law” (Psa. 119:53)? “Mine eye shall weep sore and run down with tears, because the Lord’s flock is carried away captive” (Jer. 13:17)—is that how you feel? Again—“I was not disobedient unto the heavenly vision” (Acts 26:19): do you respond to the motions of God’s Spirit? Finally, do you mourn over your own hardness and grieve over your callousness? These are some of the manifestations of a tender heart. https://www.sermonindex.net/