The Old Man Put Off—The New Man Put On - Written in 1867, by J. C. Philpot

For My New Year's Resolution!

I pray that  this year would be the year where we truly decide FOR God. 

A year where we would learn to consecrate ourselves to Him

and move forward with Him as His true priests.

To find out why this short prayer, read January 1 post)

 

"HOW DO WE CONSECRATE OURSELVES? - We go to Him once and for all empty handed and give Him our all

THE MAIN ROLE OF A PRIEST? Is to minister to to God

HOW DO WE MINISTER TO GOD? We minister to Him when we learn to worship Him in all that we do and say

In other word we make our whole life a living prayer and sacrifice to the King of kings and the God of all gods"

This post below is an excerpt from the new uploaded Kindle 

"The Old Man Put Off—The New Man Put On " by J. C. Philpot 

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The putting on of the NEW man

But why is he called "the new man?" You will observe that both are called men, and doubtless for this reason, that they have, both of them, the parts, members and qualities of a man. But every part and quality of the two men are totally different, or, if they have similar members, they use them for different purposes. The old man has eyes, but eyes full of adultery. The old man has ears, but ears to drink in every lie and every foolish word which can feed his lusts. He has lips which he calls his own, but the poison of asps is under them. He has a tongue, but with it he uses deceit. He has hands, but these hands are always on the stretch to grasp what is evil. And he has feet, but these feet are swift to shed blood. Every member and every faculty of the old man is for sin, to serve and indulge it.
Now, the new man has the same faculties of a man as the old man has. He has eyes, and by these eyes he sees Jesus; he has ears, and with those ears he hears the gospel of salvation and drinks in the precious sound; he has lips, and with these lips he blesses God; he has a tongue, and with his tongue he praises the name of the Lord, speaks of the glory of his kingdom, and talks of his power; or if a minister, instructs, comforts, admonishes, or warns the church of God; he has hands which are open to bestow liberally on the poor and needy; and he has feet which are swift to walk, yes, to run at times, in the way of God's commandments when he has enlarged his heart.
Thus the old man employs every member in the service of sin, and the new man employs every member in the service of God. Now, as when we are under the influence of the old man, we do, or at least we are tempted to do, what he may suggest, so when we are under the influence of the new man, then we gladly do what he inclines us to do according to the will and word of God.
B. But we have in our text a blessed description of what the new man is. Of course you know it is the spirit which is born of the Spirit, the new man of grace, that is meant by the term, and that he is called new as being of a newer birth than the old man, and as coming also from him who said– "Behold, I make all things new." The possession of this new nature is the chief evidence of our saving interest in Christ; for "if any man has not the Spirit of Christ he is none of his," and "if any man be in Christ he is a new creature."
1. But he is young as well as new; for as the old man is always old, so the new man is always young. He has, therefore, all the vigor of youth, the feelings of youth, the tenderness, the susceptibility, the impressibility of youth, and all that is lovely in youth. As the old man is a picture of depraved old age, so the new man has every feature that we admire in the young; everything that is tender and teachable, impressible and affectionate, warm, active, and vigorous. All we admire in youth is seen in the new man; all we loathe in depraved old age we see in the old man. And, indeed, he must be a beautiful man, not only from his youth and freshness, tenderness and vigor, his strong arm, his manly bearing, his modest, yet firm look; but he is supernaturally beautiful as being God's own creation, for you will observe that he is not born, but created. God himself created him by the power of his Spirit in the day of regeneration.
2. There is, therefore, another reason why he is so beautiful. He is created after the image of God. We find the apostle speaking in almost similar language (Col. 3:10)– "And have put on the new man, which is renewed in knowledge after the image of him who created him." When God first created man, he created him in his own image, after his own likeness. That image was lost by sin; but that it might not be wholly lost, lost forever, God creates in his people a new man, after his own image and his own likeness. So that man is restored and placed upon a higher pinnacle than that from which he fell; for he is put into possession of a new man which is created by the power of God, after the very image and likeness of God, in righteousness and true holiness.

Trust and Patience - Free Christian Kindles

For My New Year's Resolution!

I pray that  the Lord would help all of us to learn to forgive when we are rejected, misunderstood and let down, by believers and unbelievers alike. Christ went through it and we are not above the Master. So may we learn to live in His shadow as we follow His footsteps. - All of you and none of me, my Lord & Saviour!

To find out why this short prayer, read January 1 post)

This is an excerpt from the new uploaded Kindle " Trust & Patience" by J. C. Philpot 

Download the FREE  Kindle "Trust and Patience" HERE 

The Patient Submission of the soul

The PATIENT SUBMISSION of the soul to the Lord's righteous dealings, and the reasons why it thus submits– "I will bear the indignation of the Lord, because I have sinned against him, until he pleads my cause, and executes judgment for me."

The Lord will bring our secret sins to light, and set them in the light of his countenance. And O, what a day and hour is that when the Lord summons up dead and buried sins like so many gaunt spectres, brings them to mind and memory, and lays them with weight and power upon the conscience. Men conceal their sins, not only from others but from themselves– they are not willing to have them brought forth and laid upon their conscience, so as to feel true repentance and godly sorrow for them. They think repentance is so bitter a thing, and that true sorrow for sin is attended with such guilt and distress, that they are glad to escape such bitter feelings and such a fiery furnace.

But the Lord will and does bring forth out of the heart of his people all their secret sins, visibly arrays before their eyes the iniquities they have committed in times gone by– transgressions of their infancy, childhood, youth, and manhood; of heart, and lip, and life. So Job found it– "For you write bitter things against me, and bring up all the sins of my youth." (Job 13:26.) And thus Moses the man of God testified, "You have set our iniquities before you, our secret sins in the light of your countenance." (Psalm. 90:8.) Now though painful, this is necessary to true and sincere repentance. The great Searcher of hearts must lay it bare before sin is felt, or confession made.

There is a covering transgressions, as Adam, by hiding iniquity in the bosom (Job 31:33), as well as rolling it like a sweet morsel under the tongue; but "God will bring every work into judgment, with every secret thing whether it be good or whether it be evil," (Eccl. 12:14); and then "the morsel which you have eaten shall you vomit up" (Prov. 23:8), and loathe both it and yourself. But though the Lord sets his people's sins in the light of his countenance, and brings them to bear with weight and power upon their conscience, and thus for a time at least lets them sink and fall into distress and grief, he will support them under the heavy load, that they may not altogether be crushed by it.

I do think, and here I must express my opinion, that if there is one single grace more overlooked than another in the church of God at the present day, it is the grace of repentance. Though it lies at the very threshold of vital godliness, though it was one main element in the gospel that Paul preached, for he "testified both to the Jews and also to the Greeks repentance towards God, and faith towards our Lord Jesus Christ" (Acts 20:21), yet how it is passed by. Men speak of faith, hope, and love; but repentance, contrition, godly sorrow for sin, how much this part of God's work upon the soul is passed by. But the Lord will not pass it by. Books may pass it by; men may pass it by; ministers may pass it by; but the Lord will not pass it by. He will bring out these secret sins and set them in the light of his countenance; and when he lays them upon the sinner's conscience, he will make him feel what an evil and bitter thing it is to have sinned against the Lord.

Coming up From the Wilderness- From Volume 5

For My New Year's Resolution!

My prayer  for you and me today is that God would lavish our hearts with His deep tenderness, and saturate our soul with His love and patience, that He would do whatever it takes to refine and mold  us completely to His image.... 

To find out why this short prayer, read January 1 post

This is an excerpt from the new uploaded Kindle which contains all the 11 volumes of J. C. Philpot's quotes

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"Who is this coming up from the wilderness,

 leaning upon her Beloved?" Song of Solomon 8:5

To come up from the wilderness, is to come up out 

of OURSELVES; for we are ourselves the wilderness. 

It is our wilderness heart that makes the world 

what it is to us . . .

  our own barren frames; 

  our own bewildered minds; 

  our own worthlessness and inability;

  our own lack of spiritual fruitfulness;

  our own trials, temptations, and exercises;

  our own hungering and thirsting after righteousness.

In a word, it is what passes in our own bosom 

that makes the world to us a dreary desert. 

Carnal people find the world no wilderness. It is an 

Eden to them! Or at least they try hard to make it so. 

They seek all their pleasure from, and build all their 

happiness upon it. Nor do they dream of any other 

harvest of joy and delight, but what may be repaid 

in this 'happy valley', where youth, health, and good 

spirits are ever imagining new scenes of gratification.

But the child of grace, exercised with a thousand 

difficulties, passing through many temporal and 

spiritual sorrows, and inwardly grieved with his own 

lack of heavenly fruitfulness, finds the wilderness 

within. 

But he still comes up out of it, and this he does 

by looking upward with believing eyes to Him who 

alone can bring him out. 

He comes up out of his own righteousness, and 

shelters himself under Christ's righteousness.

He comes up out of his own strength, 

and trusts to Christ's strength.

He comes up out of his own wisdom, 

and hangs upon Jesus' wisdom.

He comes up out of his own tempted, tried, 

bewildered, and perplexed condition, to find rest 

and peace in the finished work of the Son of God.

And thus he comes up out of the wilderness of 

self, not actually, but experimentally. Every desire 

of his soul to be delivered from his 'wilderness

sickening sight' that he has of sin and of himself 

as a sinner. Every aspiration after Jesus, every 

longing look, earnest sigh, piteous cry, or laboring 

groan, all are a coming up from the wilderness. 

His turning his back upon an ungodly world; renouncing 

its pleasures, its honors, its pride, and its ambition; 

seeking communion with Jesus as his chief delight; 

and accounting all things but loss and rubbish for 

the excellency of the knowledge of Jesus his Lord 

as revealed to his soul by the power of God; this,

also, is coming up from the wilderness.

When we gaze upon the lifeless corpse

From the cradle to the coffin, affliction and sorrow are

the appointed lot of man. He comes into the world with 

a wailing cry, and he often leaves it with an agonizing 

groan! Rightly is this earth called "a valley of tears," for 

it is wet with them in infancy, youth, manhood, and old 

age. In every land, in every climate, scenes of misery 

and wretchedness everywhere meet the eye, besides 

those deeper griefs and heart-rending sorrows which lie 

concealed from all observation. So that we may well say 

of the life of man that, like Ezekiel's scroll, it is "written 

with lamentations, and mourning and woe." 

But this is not all. The scene does not end here! 

We see up to death, but we do not see beyond death. 

To see a man die without Christ is like standing 

at a distance, and seeing a man fall from a lofty 

cliff—we see him fall, but we do not see the crash 

on the rocks below. 

So we see an unsaved man die, but when we gaze 

upon the lifeless corpse, we do not see how his soul 

falls with a mighty crash upon the rock of God's eternal 

justice! When his temporal trials come to a close, his 

eternal sorrows only begin! After weeks or months of 

sickness and pain, the pale, cold face may lie in calm 

repose under the coffin lid; when the soul is only just 

entering upon an eternity of woe! 

But is it all thus dark and gloomy both in life and death? 

Is heaven always hung with a canopy of black? Are there 

no beams of light, no rays of gladness, that shine through 

these dark clouds of affliction, misery, and woe that are 

spread over the human race?

Yes! there is one point in this dark scene out of which

beams of light and rays of glory shine! "God did not 

appoint us to suffer wrath, but to receive salvation 

through our Lord Jesus Christ."  1 Thessalonians 5:9

There, on the other side, is my solitary soul

"For what is a man profited, if he shall gains the

 whole world, and loses his own soul? Or what can

 a man give in exchange for his soul?" Mt. 16:26

Here is my scale of profit and loss.

I have a soul to be saved or lost.

What then shall I give in exchange for my soul? 

What am I profited if I gain the 

whole world and lose my soul? 

This deep conviction of a soul to be saved 

or lost lies at the root of all our religion. 

Here, on one side, is the WORLD and all . . .

  its profits 

  its pleasures,

  its charms,

  its smiles,

  its winning ways,

  its comforts,

  its luxuries,

  its honors, 

to gain which is the grand struggle of human life.

There, on the other side, is my solitary SOUL,

to live after death, forever and ever, when the 

world and all its pleasures and profits will sink 

under the wrath of the Almighty.

And this dear soul of mine, my very self, my

only self, my all, must be lost or saved. 

Even your own relatives think you are almost insane

"The Spirit of truth. The world cannot receive Him, 

 because it neither sees Him nor knows Him." 

    John 14:17

The world—that is, the world dead in sin, and the 

world dead in profession—men destitute of the life 

and power of God—must have something that it can 

see. And, as heavenly things can only be seen by 

heavenly eyes, they cannot receive the things which 

are invisible. 

Now this explains why a religion that presents itself 

with a degree of beauty and grandeur to the natural 

eye will always be received by the world; while a . . .

  spiritual,

  internal,

  heartfelt and

  experimental 

religion will always be rejected.

The world can receive a religion that consists of . . .

  forms, 

  rites, and 

  ceremonies. 

These are things seen.

Beautiful buildings,

painted windows,

pealing organs,

melodious choirs,

the pomp and parade of an earthly priesthood,

and a whole apparatus of 'religious ceremony', 

carry with them something that the natural eye can 

see and admire. The world receives all this 'external 

religion' because it is suitable to the natural mind 

and intelligible to the reasoning faculties.

But the . . .

  quiet, 

  inward, 

  experimental, 

  divine religion,

which presents no attractions to the outward eye, but 

is wrought in the heart by a divine operation—the world 

cannot receive this—because it presents nothing that 

the natural eye can rest upon with pleasure, or is 

adapted to gratify their general idea of what religion 

is or should be.

Do not marvel, then, that worldly professors despise a 

religion wrought in the soul by the power of God. Do not 

be surprised if even your own relatives think you are 

almost insane, when you speak of the consolations of 

the Spirit, or of the teachings of God in your soul. They 

cannot receive these things, for they have no experience 

of them; and being such as are altogether opposed to 

the carnal mind, they reject them with enmity and scorn.