Appearance and Reality - The Reality of Eternal Life by James Smith

James Smith, 1859

We are all too much taken up with appearances. We do not look beneath the surface as we should. A title, a grand equipage, a good name, large property, a splendid house, fine dress, or popular applause—attract our attention, win our admiration, and even at times excite our envy! But it should not be so. Many are titled on earth—who are despised in heaven. Many ride to hell in fine carriages—while many of the poor trudge on foot to heaven. Many are commended by creatures—who are condemned by the Creator. Many have worldly wealth—who are strangers to the true riches. Many live in splendid houses on earth—for whom no mansion is prepared in heaven. Many who clothe their bodies in purple and fine linen—will find their souls naked when they come to appear before God. And many who are applauded now—will be accused and condemned for eternity. Let us not judge, then, according to appearance—but let us judge righteous judgment.

The only dignified being on earth is a Christian. All others are traitors against God's crown, rebels against God's government, and are under sentence of eternal damnation. They are spared for a time—but unless grace prevents, they will surely perish forever. They are opposed to God, at enmity with God, and constantly provoke God.

But a Christian is God's child, the Savior's brother, the Holy Spirit's temple. He has a new nature, a new name, and a glorious inheritance. God walks with him, angels minister unto him, and a mansion in heaven is being prepared for him. He is clothed with God's righteousness, influenced by God's grace, and guided by God's wisdom. All that God does—has reference to him; all that God has provided—is made over to him; and all that God is—is promised to him! So that he can sing in the darkest day, "The Lord is my portion, says my soul, therefore will I hope in him."

For him God entered into covenant before time. For him God delivered up his only begotten Son. For him God has made so many, exceeding great, and precious promises. For him Providence works, and for him the world stands. He is taken into the closest union to God, he is constituted the child and friend of God, he is intended to be associated with God for ever. For him a crown is prepared, to him a throne is promised, and on him inconceivable glory will be conferred.

The Christian, therefore, is the dignified creature—and the Christian, alone! Let it therefore be my object and aim, to be not merely a professor of Christ's religion—but a possessor of Christ—a Christian in deed and in truth.

The only grand pursuit is eternal life! Many are in pursuit of riches, fame, and pleasure. But if they become rich—they will not necessarily be happy. Indeed very few rich people know what true happiness is. If they become famous among men—they may be wretched in themselves. If they live in the midst of pleasure—they may know nothing of satisfaction. Yes, they may amass wealth, acquire fame, and enjoy carnal pleasure for a time—and then perish for ever.

Only one thing demands our attention, one thing deserves our regard, one thing should be the object of our pursuit, and that one thing is—Eternal Life. Life in God's favor. Life in God's presence. Life in the enjoyment of God's love. Life like that which the angels live. Life like that which the Savior enjoys. Life in the highest and holiest sense of the term. The life which God promised before the world began. The life which Jesus came to confer on his sheep. The life after which our heart sighs and pines for. Life which consists in the knowledge of God, in the service of God, and in the enjoyment of God!

This life is set before us to attract our attention, to excite our desires, to draw forth our hopes, and to employ our efforts. The gospel, therefore, sets eternal life before us, calls us to possess it, and promises it to every overcomer. Oh, may it be the chief object of my life to secure a title to it, enjoy the foretastes of it—and look forward to death as my introduction to it! The only grand pursuit, or the only object worthy the pursuit of an immortal being, is—Eternal Life!

The only great attainment is conformity to Christ. The Lord Jesus is the great model of all excellency. All Divine and human beauty meet and shine forth in him. Of him it was testified while he dwelt below, that he was "holy, harmless, undefined, separated from sinners." To his image, God predestined all his people to be conformed. To make us like him—is the great end of the Spirit's work within us, and all the dispensations of Divine Providence towards us. And one grand evidence of the presence and work of the Holy Spirit in our hearts—is a habitual, hearty, growing desire to be conformed to the Lord Jesus Christ.

No one ever had a view of Christ by faith—who did not possess a burning desire to be like Christ; for the effect of seeing Jesus by faith, is an unquenchable desire to be conformed to Christ. The gospel reveals Christ—Christ reveals the Father—Faith, as the eye of the soul fixes upon Christ, and takes in correct views of the Father; then the working of grace is revealed by an imitation of Christ. Hence the Apostle says, "But we all with open face, beholding as in a mirror the glory of the Lord—are changed into the same image, from glory to glory, even as by the Spirit of the Lord."

Holy Spirit, through the gospel, conform me to Jesus! I ask not to be wealthy, famous among men, or to be indulged with the pleasures of time; but I do ask, and ask right earnestly to be conformed to the image of Christ; for I do confess, that the only great attainment is conformity to Christ.

The only substantial thing is real religion. Satan knows this, and therefore he has invented many false ones. The religion of human nature is a poor thing; it is light, evanescent, a mere form. But the religion of God is solid, substantial, and abiding. It has its seat in the heart, it rules the affections, and it controls the whole man. It brings us to God, makes us one with God, and stamps upon us the likeness of God. True religion is devout—but not gloomy; heavenly, and yet a blessing in the world. There is no rock on which the soul can rest, no pillow on which the soul can repose, no fountain at which the soul can drink and be satisfied—but real religion. Everything short of this is fleeting, fading, and unsatisfactory.

Oh, for the religion of the heart! That religion which brings peace to the conscience, rest to the troubled spirit, and joy to the sorrowful soul. That religion which informs the intellect, renews the heart, and transforms the life. Holy Spirit, it is yours to make man truly pious, you alone can take away the heart of stone, and give the heart of flesh; let it please you to renew me in the spirit of my mind, to adorn me with all your gifts and graces, and make me resemble my beloved Lord!

Reader, what about you?

Do you think that the only dignified being on earth is a Christian?

Do you think that the only grand pursuit is eternal life?

Do you think that the only great attainment is conformity to Christ?

Do you think that the only substantial thing is real religion?

If so—do you possess them? Are you a real Christian?

Is eternal life the grand object of your daily pursuit?

Have you attained in any measure to conformity to Christ?

Have you real religion?

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REWARDS by Arthur Pink Part 2 - (Eternal Life & Grace)

"Be not deceived, God is not mocked—for whatever a man sows, that shall he unto Christ in this life and the joys of the life to come. This relation is just as real as that between sowing to the flesh and reaping corruption, despising and defying Christ and the torments of Hell, though it is not in all respects the same.also reap. For he who sows to the flesh shall of the flesh reap corruption—but he who sows to the spirit shall of the spirit reap life everlasting" (Gal 6:7,8). 

The sorrows and joys of the future life, bear a similar relation to what is wrought in this life—as the harvest does to the sowing, one being the consequence, the fruit, or reward of the other. There is a definite relation existing between sowing to the Spirit and reaping everlasting life, between what is done

The joys and sorrows of the future life, bear the same relation to what is wrought in this—as the harvest does to the sowing, one being the consequence, the fruit or reward of the other. There is a definite relation existing between sowing to the Spirit—and reaping life everlasting; between what is done unto Christ in this life—and the crowning in the life to come. This relation is just as real as that between sowing to the flesh—and reaping corruption; despising and defying Christ—and the torments of Hell; though it is not in all respects the same. The portion allotted the wicked is that of due and personal desert—but that bestowed on the righteous is not so, it being entirely of grace, a matter of magnanimity, for it is impossible to lay God under obligation to us or make Him our Debtor. Eternal life is bestowed upon the believer as the reward of Christ's undertaking, because of what He wrought in his stead and on his behalf. Yet that is not the only angle from which the bestowal of eternal life is viewed in Scripture—it is also represented as the end or outcome of our bearing "fruit unto holiness" in the service of God (Romans 6:22).

Before amplifying the last sentence, let us point out the fundamental difference between the "sowing" of the wicked—and that of the righteous. All the works of the wicked are essentially their own, having no higher rise than their corrupt nature—issuing from their evil hearts produced of themselves; and as bitter waters can only proceed from a bitter fountain, so their own works are polluted and sinful. But it is quite otherwise with the good works of the righteous—they proceed not, from the depraved principle of the flesh—but from the "spirit" or new nature which was communicated to them at regeneration. They are the product of God's working in them both to will and to do of His good pleasure, and therefore does He aver "from Me is your fruit" (Hosea 14:8). Even the water of the purest fountain is no longer pure when it flows through an impure channel, and because the flesh in the Christian defiles those good works he performs—but of which God is the Author and Spring—they could not be accepted and rewarded by Him were they not also cleansed by the blood of Christ and perfumed with His merits. Thus we have no ground for boasting, or self congratulation.

Whenever we think or speak of the grace of God, we must bear in mind that it reigns "through righteousness" (Romans 5:21). Grace does not override any of the other attributes of God—but is always exercised in perfect harmony therewith, and also in full accord with His governmental ways. Therein we behold the "manifold wisdom of God" by displaying in the same act both His mercy and justice, His bounty and His holiness. Therefore we find the Word expressly affirming "For God is not unrighteous to forget your work and labor of love which you have showed toward His name, in that you have ministered to the saints and do minister" (Heb. 6:10). It is indeed an act of infinite condescension upon His part—that He should even deign to take notice of our trifling performances. It is equally an act of pure grace that He should be pleased to reward the same, for no matter how self-sacrificing or arduous those performances, they were nothing but the bare discharge of our bounden duty. Nevertheless it is also an act of righteousness, when He approves of our services and richly recompenses the same—both in this life and the life to come.

It is no more erroneous or inconsistent to affirm that the future reward will be bestowed upon the Christian both for Christ's sake (primarily and meritoriously) and because of his own obedience (according to the terms of the new covenant and the governmental principles of God), than it is to say that our present peace and joy flow directly from the mediation of Christ, and subordinately yet truly so from our own obedience and fidelity. "Great peace have they who love Your Law" (Psalm 119:165 and Isaiah 58:13,14). 

Those who deny themselves for Christ's sake and the Gospel's—are assured of a rich recompense, "a hundredfold now in this time" as well as "in the world to come eternal life" (Mark 10:30). "Godliness is profitable unto all things, having promise of the life that now is—and of that which is to come" (1 Tim. 4:8). Though our obedience is not meritorious—yet God deems it (as the fruit of His Spirit) virtuous and amiable and fit for His approbation, and as a Being of perfect rectitude and benevolence—it befits Him to cordially own the same. If future rewards clashed either with Divine grace, or the merits of Christ—then present ones must do the same, for a difference in place or time can make no difference as to the nature of things themselves.

In a recent article on the Perseverance of the Saints we pointed out that the subject of rewards needs to be given its due place in connection with that doctrine. And this for a twofold reason.

First, to arouse the careless and expose the formalist. This is one of the many safeguards by which God has hedged about the precious truth of the everlasting bliss of His people. That bliss is not awaiting triflers and sluggards. If there be no sowing to the spirit in this life—there will be no reaping of the spirit in the life to come. This requires to be pressed upon all who claim to be Christians—never more so than in this day of vain pretensions, when hollow professors abound on every side. A faith which produces no good works—is a worthless faith. A branch in the Vine which bears no fruit—is doomed to be burned (John 15:6). The man who hides his talent, instead of improving the same, is cast into "outer darkness" (Matthew 25:24-30). If the cross be avoided—there will be no crown. "If we suffer [for Christ's sake] we shall also reign with Him; if we deny Him, He also will deny us" (2 Tim. 2:12).

Second, this subject of rewards should be set before God's people as an incentive to perseverance, as an encouragement to fidelity. How often have we heard one and another say, The more I try to do that which is right—the worse things seem to become; the harder I endeavor to please God—the more circumstances appear to combine against me. Ah, that may be for thetesting of your faith. But whether it is for that end or not—seek grace to lay hold of that word "And let us not be weary in well doing; for in due season we shall reap, if we faint not" (Gal. 6:9). Here is the very application which the apostle made of what he had said in the previous verses upon sowing and reaping, as the opening "And" shows. Here is part of that Bread which God has provided for His children when they are dejected and enervated by the difficulties and discouragements of the way. God has provided a bountiful recompense for our labors—and this should stimulate us in the performance of duty.

Not only is the promise of reward set before the saints as an incentive to activity—but also as consolation in sorrow—to enable them to endure the oppositions encountered. "Blessed are those who are persecuted for righteousness' sake—for theirs is the kingdom of heaven. Blessed are you when men shall revile you and persecute you, and shall say all manner of evil against you falsely for My sake. Rejoice and be exceeding glad, for great is your reward in heaven" (Matthew 5:10-12). This is the manner in which Christ offers comfort to His sorely-pressed servants—by assuring them of the grand compensation awaiting them on High. Then let us not pretend to a wisdom superior to His, and withhold from His children this part of their Bread because, forsooth, we imagine that to act thus is to impugn the grace of God. As Matthew Henry rightly says upon Matthew 5:12 "Heaven, at last, will be an abundant recompense for all the difficulties we meet with in our way. This is that which has borne up the suffering saints in all ages."

"You sympathized with those in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions" (Heb. 10:34). Here is a pertinent example of the powerful and beneficial influence which a believing view of the promised recompense exerts upon sorely-pressed Christians. These Hebrews had been cruelly despoiled of their earthly possession, and most remarkable had been their deportment under such a trial. So far from giving way to bitter lamentations and revilings, which is the ordinary thing with worldlings on such occasions, or even enduring their loss fatalistically and stoically—they took it cheerfully and gladly. And why? how was such victory over the flesh made possible? Because their faith and hope were in lively exercise; they viewed the promised reward, their inheritance on High; with their bodily eyes they beheld their temporal affliction—but with the eyes of their souls the eternal glory prepared for them. That recompense is here called an "lasting possessions" as elsewhere "an eternal weight of glory" (2 Cor. 4:17), in contrast from everything down here which is but a shadow, a mirage which vanishes away.

This was the motive which inspired Abraham, "By faith he sojourned in the land of promise as in a strange country, dwelling in tents [not erecting a castle or palace] with Isaac and Jacob, the heirs with him of the same promise. For he looked for a city which has foundations, whose Builder and Maker is God" (Heb. 11:9,10). That was the grand inducement which made him keep on conducting himself as a stranger and pilgrim in this transient scene. That was what braced him to endure all the hardships of the way—his heart was occupied not with Canaan—but with Heaven; he looked beyond the toilsome sowing to the blissful reaping.

In like manner this was the motive which actuated Moses; "By faith Moses, when he had grown up, refused to be known as the son of Pharaoh's daughter. He chose to be mistreated along with the people of God rather than to enjoy the pleasures of sin for a short time. He regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward" (Heb. 11:24-26). His great renunciation in the present—was prompted by faith's laying hold of the grand remuneration in the future.

But a far greater than Abraham or Moses is presented as our Exemplar in this, as in all things else. Of none less than the Redeemer is it recorded "who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God" (Heb. 12:2). A variety of motives moved the Savior to endure the cross—love for His Father (John 14:31), the glory of His Father (John 12:27,28), love for His Church (Eph. 5:25), but among them was the prospect of future recompense. In the previous verse we are exhorted to lay aside every weight and the sin which so easily besets us—and run with patience the race that is set before us, and the supreme inducement so to do is, "looking unto Jesus…who for the joy that was set before Him endured." Whether that "joy" consisted in the answer to His prayer in (John 17:5), the exaltation of Him above all creatures (Eph. 1:20-22; Phil. 2:9), or His seeing of the travail of His soul and being satisfied (Isaiah 53:11) when He shall present the Church to Himself a glorious Church (Eph. 5:27), or all three—yet the fact remains, that this was an essential motive or reason which prompted the Lord Jesus to do and suffer—that future "joy" was ever before the eye of the Captain of our salvation as He ran His race and finished His course—the prize was kept steadily in view.

It should be pointed out, that promises of reward are not restricted to those engaged in the public service of God—but are also made to the rank and file of His people. We call attention to this, lest humble saints should allow Satan to deprive them of their legitimate portion on the ground—that they are "not worthy" to appropriate the same. Personal worthiness or unworthiness does not at all enter into the question, as the greatest of the apostles has made quite evident (1 Cor. 15:9,10). It is true there are distinctive promises made unto, and rewards reserved, for the ministers of the Gospel (1 Peter 5:1-4), nevertheless, there are many promises made unto the whole family of God—Ephesians 6:8 etc. Note how jealously Paul guarded this very point, for after declaring he had fought a good fight, finished his course and kept the faith, he said, "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day," he immediately added, "and not to me only—but unto all those who love His appearing" (2 Tim. 4:8).

Said Paul, "Brethren I count not myself to have apprehended—but this one thing I do—forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus" (Phil. 3:13,14). Here we behold the saint running for the "prize"—that is what inspired his self-disciple and strenuous endeavors, that was the inducement or incentive. But the prize will not be accorded him for the merit of his running—but because of the worthiness of Christ—yet without such pressing onward, the prize would not be secured. It is sovereign grace which has appointed this prize for the runner—yet unless the "mark" or goal be actually reached—it is not obtained. The prize or "reward" or "glory" is set before us in the Word for faith—to lay hold of and for hope to enjoy in confident (not doubtful) expectation, as a motive to stir us unto the use of those means leading thereunto, and to make us more fervent in those duties without the performance of which it cannot be reached.

We will close by briefly considering two OBJECTIONS. There will probably be those ready to charge us with inculcating creature deserts, that what we have written is nothing else than an adoption of the Romish heresy of human merits. Our reply is that we have advanced nothing but what is clearly taught in Holy Writ itself. If due attention is paid to the connections in which the term "reward" is found this at once rules out of court the Papish conceit.

Take its first occurrence—God said to Abraham "I am your exceeding great Reward" (Gen. 15:1). What had the patriarch done to entitle him to such a Portion? Where the question of desert is raised, justice requires a due ratio between the performance and the remuneration—but there is no proportion between the works and sufferings of the Christian—and the "exceeding and eternal weight of glory" promised him. Mark the use of the term in Matthew 6:8 and then ask, On what ground does God recompense our prayers? Certainly it is not for any worth which is in them. There cannot possibly be any merit in begging at the Throne of Grace!

Again—it is objected that to present rewards as an inducement unto fidelity—is to foster a mercenary spirit, to reduce the Christian unto a mere hireling, performing his labors for the sake of gain. This is quite an unwarrantable conclusion. Sordidness lies not in aiming at a reward in general—but in subordinating piety to self-interests, as they who followed Christ for the loaves and fishes (John 6:26). A mercenary spirit actuates him who performs duty solely for the sake of remuneration, or at least, principally for it. We are to view the reward not as a debt due us—but as that which the grace of God has promised, and which His bounty deems suited unto our obedience. Rewards are presented to us as an incitement to gracious activity, to cheer us under self-denials, to strengthen our hearts when meeting opposition. It is the minister's task not only to urge believers unto the performance of duty—but also to hold before them the promised recompenses. That eyeing of the reward in no way signifies a lack of love for God—is clear from the case of Christ Himself (Heb. 12:2).

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REWARDS by Arthur Pink

To the infidel, much in the Scriptures seems 
so inconsistent and inharmonious, that he charges them with "abounding in contradictions." That there should be no variableness or shadow of turning with God—yet that He is frequently said to "repent"; that He claims to be omnipotent and invincible—yet complains, "you ignored all my advice and would not accept my rebuke" (Prov 1:25); that He is love—yet abhors the wicked (Psalm 5:6); that He is of tender mercy—yet has appointed an eternity of torment for all those whose names are not written in the book of life—to mention no others—all appear to the skeptic, as irreconcilable teachings. To the natural man, the Christian life appears to be a mass of bewildering paradoxes! That the poor in spirit and those who mourn should be pronounced happy; that we have to be made fools in order to become wise; that it is when we are weak we are strong; that we must lose our life in order to save it (Matt 16:25) and that we are bidden to "rejoice with trembling" (Psalm 2:11) transcend his comprehension. Yet none of these things present any insuperable difficulty unto those who are taught of God.

In like manner there is much in the teaching of Holy Writ which perplexes the theologian. As he studies and ponders its declarations, one doctrine—for a time, at least—seems to clash with another. If God has predestinated whatever comes to pass—then what room is left for the discharge of human responsibility and free agency? If the Fall has deprived man of all spiritual strength—then how can he be held blameworthy for failing to perform spiritual duties? If Christ died for the elect only, then how can He be offered freely to "every creature"? If the believer be Christ's "freeman," then why is he required to take upon him His "yoke"? If he has been set at "liberty" (Gal 5:1) then how can he be "under the Law" (1 Cor 9:21). If the believer is preserved by God—then how can his own perseverance be necessary in order to the attainment of everlasting bliss? if he is secure, how can he be in danger? If he has been delivered from the power of darkness and translated into the kingdom of God's dear Son, why does he so often have occasion to cry "O wretched man that I am"? If sin does not have dominion over him, why do "iniquities prevail against" him (Psalm 65:3)? These are real problems.

We have commenced this article thus because the subject which is here to engage our attention seems to many to clash with other articles of the Faith. In ordinary speech the word "reward" signifies the recognition and requital of a meritorious performance, the bestowment of something to which a person is justly entitled. But what can the creature merit at the hands of the Creator, to what—save condemnation and punishment—is a sinful creature entitled to from a holy God? If salvation be "by grace" and eternal life is a "free gift" then what place is left for the recompensing of human effort? Yet whatever difficulties may be involved, the fact remains that Scripture has much to say about God's rewarding the obedient, and crowning the overcomer. The Dispensationalists (among them most of the so-called "Fundamentalists") have realized there is a knot here—but instead of patiently seeking to untie they have foolishly cut it, by asserting that rewards have a place only under the Legal Dispensation and are entirely excluded from the Age of Grace; yet the very Epistles which, as they allow, belong to the present Era, contain many passages postulating "rewards."

Our present subject is by no means a simple one, and certainly it is not suited for a novice to take up and descant upon. Not that the teaching of Scripture thereon is at all obscure or hard to be understood—but rather that much wisdom is needed in the handling of it, so as to avoid conveying false impressions, weakening the force of other articles of the Faith, and failing to preserve the balance of the Truth. Very little attention was given to the subject of Divine rewards either by the Reformers or the Puritans (less by the latter than the former), probably they felt that most of their energies needed to be devoted unto counteracting the evil leaven of Romanism, with its strong emphasis upon creature "merits" and salvation by works. Yet in avoiding one error—there is always the danger of going to the opposite, and even where that is avoided, it is usually at the price of depriving God's children of some portion of their needed and Divinely-provided Bread. Whatever is the explanation, the fact remains that our present theme is a much-neglected one for comparatively little has been said or written upon it. We are therefore the more cast back upon God for help.

The servant of God must not allow the fear of man to muzzle him, as he will if he deems it wisest to remain silent on the subject lest he be charged with "leanings towards Romanism" —their very perversion of this truth renders it all the more necessary and urgent that he should give a plain and positive exposition of the same. On the other hand, the fact that Papists have so grievously wrested it, should warn him that great care needs to be exercised in the way he presents it. He needs to make it crystal clear, that it is utterly impossible to bring God under obligation to us or make Him in any way our Debtor. In like manner, it must be shown that the creature cannot acquire any merit by the most self-sacrificing or benevolent deeds he performs. By so doing, he will preclude the laying of any foundation for pharisaic pride. Nevertheless, he must see to it that he does not so whittle away the passages holding up "rewards" to believers, as to render them meaningless and valueless, for they are among the motives, encouragements, incentives, and consolations which God sets before His people.

In a brief and incidental statement upon this doctrine, Calvin beautifully preserved the balance when in his "Institutes" (bk. 3, chapter 15) he said, "The Scripture shows what all our works are capable of meriting, when it represents them as unable to bear the Divine scrutiny, because they are full of impurity; and in the next place, what would be merited by the perfect observance of the Law, if this could anywhere be found, when it directs us 'when you have done all those things which are commanded you, say, We are unprofitable servants' (Luke 17:10), because we shall not have conferred any favor on God—but only have performed the duties incumbent on us, for which no thanks are due. Nevertheless, the good works which the Lord has conferred on us, He denominates our own, and declares that He will not only accept—but also reward them. It is our duty to be animated by so great a promise, and to stir up our minds that we 'be not weary in well doing' (2 Thess 3:13) and to be truly grateful for so great an instance of Divine goodness.

"It is beyond a doubt, that whatever is laudable in our works, proceeds from the grace of God, and that we cannot properly ascribe the least portion of it to ourselves. If we truly and seriously acknowledge this truth, not only all confidence—but likewise all idea of merit, immediately vanishes. We, I say, do not, like the sophists, divide the praise of good works between God and man—but we reserve it to the Lord completely and entirely. All that we attribute to man is, that those works which were otherwise good—are tainted and polluted by impurity. For nothing proceeds from the most perfect man which is wholly impeccable. Therefore let the Lord sit in judgment on the best of human actions, and He will indeed recognize in them His own righteousness—but man's disgrace and shame. Good works, therefore, are pleasing to God, and not unprofitable to the authors of them; and they will moreover receive the most ample blessings from God as their reward—not because they merit them—but because the Divine goodness has freely appointed them this reward." Let us attempt to offer some amplification of these excellent remarks.

First, no creature is rewarded by God because he justly deserves what is bestowed upon him, as a hired laborer who has performed his duty is entitled to the wage he receives. For, in this sense, even the angels in heaven are incapable of a reward—according to strict justice, they merit no favor. They are no hirelings, for God has a natural, original, undisputed right in them, as much as He has in the sun, moon and stars; and these, therefore, deserve to be paid for their shining, as much as the angels do for their service. If the angels love God, it is no more than He infinitely deserves. Moreover, the angels do not profit God, and so lay Him under no obligation, any more than the birds profit the risen sun by their morning songs or render that luminary under obligation to shine all day upon them. "Can a man be of benefit to God? Can even a wise man benefit him? What pleasure would it give the Almighty if you were righteous? What would he gain if your ways were blameless?" (Job 22:2,3).

It is most essential that this should be insisted upon, more especially in these days, that the Most High God may be accorded His due place in our thoughts, His solemn majesty, exalted independency and self-sufficiency, preserved in their integrity. That the creature may be allotted his proper place—as being not only a creature—but as less than nothing in the sight of Him who gave him being and is pleased to maintain his existence—that the axe may be laid at the very root of self-righteousness. Papists are far from being alone in indulging the flesh-pleasing conceit that even a fallen and sinful creature is capable of performing meritorious deeds, which entitle him to favorable regard by the Lord God. Unless Divine grace has given our pride its death-wound, every one of us secretly cherishes the belief—though we may not be honest enough to openly avow it—that we deserve a reward for our good works; and hence we are apt to think that God would be very hard and severe, if not cruel and unjust—were He to take no notice of our best endeavors and damn us because of our sins. "Why have we fasted—and you have not seen it?" (Isa 58:3).

But, second, The fact remains, that Scripture abounds in declarations that God has promised to reward the fidelity of His people and compensate them for the sufferings they have endured in His service. "The recompense of a man's hands shall be rendered unto him" (Prov 12:14). "Whoever despises the Word shall be destroyed—but he who fears the commandment shall be rewarded" (Prov 13:13). "Blessed are you when men shall revile you and persecute you, and shall say all manner of evil against you falsely for My sake. Rejoice and be exceeding glad, for great is your reward in heaven" (Matt 5:11,12). "His Lord said unto him, Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many" (Matt 25:23). "But when you give a banquet, invite the poor, the crippled, the lame, the blind, and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous" (Luke 14:13,14). "Every man shall receive his own reward according to his own labor" (1 Cor 3:8). "Whatever good things any man does—the same shall he receive of the Lord" (Eph 6:8). Now these, and all similar passages, must be allowed their legitimate force and given a due place in our minds and hearts.

The principal difficulty which this subject presents to the thoughtful Christian is, What have I done which is fit for reward? and even though I had, how could reward consist with free grace? The solution to this problem is found in noting the grounds on which God bestows rewards.

First, in order to manifest His own excellencies. It is in His office as moral Governor that He exercises this function, in which office He evidences His holiness, goodness and benevolence, as well as His sovereignty and justice. As the Ruler of all, it befits Him to manifest His approbation of righteousness, to put honor upon virtue, and to display the bountifulness of His nature. Though according to strict justice, the angels in Heaven deserve nothing at His hands—yet God is pleased to reward their sinless obedience in testimony of His approbation of their persons and service. God rewards them not because they do Him any good, nor because they are entitled to anything from him—but because He delights in that which is amiable, and because He would demonstrate to the universe that He is a Friend of all who are morally excellent, He liberally recompenses them. Since they love Him with all their hearts and strength—He deems it fitting that they should be made eternally blessed in the enjoyment of Himself.

Second, in the case of His people who fell in Adam and who have also themselves sinned and come short of the glory of God, they neither merit anything good at His hands, nor is it fitting that their persons and conduct—considered merely as they are in themselves—should be approved; nay, so much corruption still indwells them and so much impurity is attached to all that proceeds from them, that the Divine Law condemns them. Thus it must be on quite a different ground that God considers them suited to reward. What that is, the Gospel of the grace of God makes known.

It is on account of the believer's interest in the righteousness and worthiness of Christ that his person and performances are accepted and peculiar favors are shown unto and bestowed upon him. He is "accepted in the Beloved" (Eph 1:6), and his consecration (Rom 12:1), his gifts or benevolences (Phil 4:18) and his worship are "acceptable to God by Jesus Christ" (1 Peter 2:5); yes, his prayers ascend up before God only because the "much incense" of Christ's merits is added to them (Rev 8:3,4).

Third, in showing His approval of the service of His saints God is, at the same time, owning the Spirit's work in them—for it is by His gracious operations and power that they are enabled to perform such service.

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An easy, self-indulgent life

J. R. Miller

And Jesus was saying to them all: If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me." Luke 9:23 

We cannot live a life that will please Christ — without great cost to ourselves. It is never an easy thing, to be a disciple of Christ. An easy, self-indulgent life — can never be a Christ-like life. 

It was not easy for Christ to redeem sinners. From beginning to end of His earthly ministry, He poured out His own precious life. The people thronged about Him with their sins, their sorrows, and their needs — and virtue went out of Him continually to heal them, to comfort them, to feed their heart-hunger. He utterly forgot Himself — and gave His life and love without stint to every one who asked. At last He literally gave Himself, emptying out His heart's blood — to give eternal life to sinful and dead souls. His sufferings were finished, when He bowed His head on the cross. 

It is now our privilege to suffer for Him — to perpetuate the self-sacrificial love of Christ on this earth. Only in so far as we do this, are we living a life that will please Him. 

"I want to know Christ and the power of His resurrection and the fellowship of sharing in His sufferings, becoming like Him in His death!" Philippians 3:10 

"Anyone who does not take his cross and follow Me, is not worthy of Me." Matthew 10:38 v

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Things that accompany Salvation - Part 4

REV. C. H. Spurgeon, September 20, 1857

"Things that accompany Salvation."—Hebrews 6:9.

III. And now comes SALVATION IN ALL ITS FULLESS. The "things that accompany Salvation" make a glorious march in the forefront of it—from Election down to these precious opening buds of virtue in the sinner's heart. What a goodly array! Sure the angels do sometimes fly along in admiration, and see this long array that heralds Salvation to the heart. And now comes the precious casket set with gems and jewels. It is of God-like workmanship; no hammer was ever lifted on it, it was smitten out and fashioned upon the anvil of Eternal blight, and cast in the mould of Everlasting Wisdom; but no human hand hath ever defiled it, and it is set with jewels so unutterably precious, that if heaven and earth were sold they could never buy another Salvation!

 And who are those that are close around it? There are three sweet sisters that always have the custody of the treasure—you know them, their names are common in Scripture—Faith, Hope, and Love, the three divine sisters; these have Salvation in their bowels and do carry it about with them in their loins.Faith, who layeth hold on Christ, and trusteth all in him; that ventureth everything upon his blood and sacrifice, and hath no other trust. Hope, that with beaming eye looks up to Jesus Christ in glory, and expects him soon to come: looks downward, and when she sees grim Death in her way, expecting that she shall pass through with victory.

 And thou sweet Love, the sweetest of the three, she whose words are music and whose eyes are stars; Love, also looks to Christ and is enamoured of him; loves him in all his offices, adores his presence, reverences his words, and is prepared to bind her body to the stake and die for him, who bound his body to the cross to die for her. Sweet Love, God hath well chosen to commit to thee the custody of the sacred work. Faith, Hope, and Love—say sinner, hast thou these three? Dost thou believe that Jesus is the Son of God? Dost thou hope that through the efficacy of his merits thou shalt see thy Maker's face with joy? Dost thou love him? Say, couldst thou repeat after me,

"Jesus! I love thy charming name,
'Tis music to my ear;
Fain would I sound it out so loud
That earth and heaven might hear.

Yes, thou art precious to my soul,
My transport and my trust;
Jewels to thee are gaudy toys,
And gold is sordid dust."

Have you these three graces? If so, you have Salvation. Having that, you are rich to all intents of bliss; for God in the Covenant is yours. Cast your eye forward; remember Election is yours, Predestination and Sovereign Decree are both yours; remember, the terrors of the law are past; the broken heart is mourning; the comforts of religion you have already received; the spiritual graces are already in the bud, you are an heir of immortality, and for you there is a glorious future. These are the "things that accompany Salvation."

IV. Now you must have patience with me for just a few more minutes; I MUST BRING UP THE REAR GUARD. It is impossible that with such a van guard, grace should be unattended from behind. Now see those that follow Salvation. As there were fair bright cherubs that walked in front of it—you remember still their names—Humility, Repentance, Prayer, and a tender Conscience—there are four that follow it, and march in solemn pomp into the sinner's heart. The first of these is Gratitude—always singing, "Bless the Lord O my soul, and all that is within me bless his holy name." And then Gratitude lays hold upon its son's hand; the name of that son is Obedience. "O my master, "saith the heart, "thou hast done so much for me; I will obey thee"—

"Help me to run in thy commands,
'Tis a delightful road;
Nor let my heart, nor hands, nor feet,
Offend against my God."

In company with this fair grace is one called Consecration—a pure white spirit that hath no earthliness; from its head to its foot it is all God's, and all gold. Hear it speak—

"All that I am and all I have
Shall be for ever thine;
What e'er my duty bids me give,
My cheerful hands resign.

And if I might make some reserve,
And duty did not call,
I love my God with zeal so great,
That I would give him all."

Linked to this bright one, is one with a face Serene and solemn, called Knowledge, "Then shall ye know when ye follow on to know the Lord." Those that are saved understand mysteries, they know the love of Christ; they "know him, whom to know is life eternal."

Now, have you these four? They are rather the successors of Salvation than the heralds of it. "Oh yes," the believer can say, "I trust I have Gratitude. Obedience, Consecration, and Knowledge." I will not weary you, but there are three shining ones that follow after these four, and I must not forget them, for they are the flower of them all. There is Zeal with eyes of fire, and heart of flame a tongue that burneth, a hand that never wearies and limbs that never tire. Zeal, that flies round the world with wings swifter than the lightning's flash, and finds even then she wings too tardy for her wish. Zeal, ever ready to obey, resigning up itself for Christ, jealously affected always in a good thing. This Zeal always dwells near one that is called Communion.

This, sure, is the goodliest of all the train; an angel spiritualised, an angel purified and made yet more angelic, is Communion. Communion calls in secret on its God; its God in secret sees. It is conformed to the image of Jesus; walks according to his footsteps, and lays its head perpetually on his bosom. And as a necessary consequence, on the other side of Communion—which with one hand lays hold of Zeal, is Joy—joy in the Spirit. Joy, that hath an eye more flashing than the world's merriment ever gave to mortal beauty, with light foot trips over hills of sorrow, singing in the roughest ways, of faithfulness and love.

Joy, like the nightingale, sings in the dark, and can praise God in the tempest and shout his high praises in the storm. This is indeed a fitting cherub to be in the rear of Salvation. Do not forget these other three; they are after works of the Spirit, they are high attainments—Zeal, Communion, and Joy.

Now I have almost done. Just in the rear is Perseverance, final, certain and sure. Then there follows complete Sanctification, whereby the soul is purged from every sin, and made as white and pure as God himself. Now we have come to the very rear of the army; but remember as there was an advance guard so far ahead that we could not see them, so there is a rear guard so far behind that we cannot behold them now. Let us just try to see them with the eye of faith. We have seen the army; we have traced it from the Thundering Legion, guided by the Holy Spirit, till we have finished it by complete Sanctification.

 Hark, I hear the silver trumpet sound; there is a glorious array behind. A guard, far, far back are coming following the steps of the conquering heroes, that have already swept our sins away. Do you not see in the fore part there is one, whom men paint a skeleton. Look at him, he is not the King's terrors. I know thee, Death, I know thee. Miserably men have belied thee. Thou art no spectre, thine hand bears no dart; thou art not gaunt and frightful. I know thee, thou bright cherub: thou hast not in thy hand a dart, but a golden key that unlocks the gates of Paradise. Thou art fair to look upon, thy wings are like the wings of doves, covered with silver and like yellow gold. Behold this angel Death, and his successor Resurrection.

 I see three bright things coming; one is called Confidence, see it! it looks at Death; no fear is in its eye, no palor on its brow. See holy Confidence marches with steady steps, the cold chill stream of Death doth not freeze its blood. See behind it its brother Victory; hear him, as he cries, "O Death, where is thy sting? O Grave where is thy victory?" The last word, "victory," is drowned amidst the shouts of angels.These bring up the rear. Angels bear the spirits of the redeemed into the bosom of the Saviour—

"Far from a world of grief and sin,
With God eternally shut in,
They are for ever blest."

And now follow everlasting songs—"Praise him, praise him, King of kings and Lord of lords; he hath gotten him the victory. Hallelujah, hallelujah, hallelujah, world without end! Hallelujah, yet again!" Let the echoes of eternity perpetually cry, "Hallelujah! for