Evidences & Results Of Sanctified Affliction - Part 3

By John Angell James

4. Increasing deadness to the world, and growing spirituality of mind, are sure results of sanctified affliction. The love of the world is the great snare of the church in every age of time, but especially in the present unmolested circumstances of the Christian profession. Worldly-mindedness is now the prevailing sin of Christians! 
We see them on all hands too eager to make themselves happy on earth, and seeking their enjoyments, if not in the sinful amusements of the world, yet in its innocent and home-bred comforts. They look not at unseen and eternal things, but at seen and temporal things. Theirs is too much a life of 'sense', refined it is true from its gross sinfulness, but still a life of sense, rather than a life of faith. Hence there is "a needs be for manifold trials," if not to separate them and keep them separate from specific and gross sins—yet to lift up their affections to things above, and to lead them to seek their happiness from faith, hope, and love; from God, the fountain of life; from Christ, the Redeemer of their souls; and from heaven, the object of their expectations.

When the world has been crucified to us, and we have been crucified to the world; when we have been taught its vanity and emptiness as a satisfying portion for the soul; when we have lost much of our anxiety to obtain its possessions, and of our dread of losing them; when we have been taken off from the folly of hewing out broken cisterns that can hold no water, and led more to the fountain of living waters; when we have lost our dependence on our comforts and possessions for happiness, and feel and rejoice in a glorious independence upon 'created good' for bliss; when there is really and truly a conscious elevation of soul towards God and things divine—there, there is the evidence that we are improved by our trials.

5. In some people we discover a striking and beautiful mellowness of character, as the result of God's chastening hand. The roughness, harshness, arrogance and haughtiness of their conduct, which once rendered them annoying and offensive, are scraped off—and a sweet gentleness, humility, meekness, and softness of manner, and a tenderness of spirit have come in their place. There is now a gentleness in their speech, a mildness in their look, and a kindliness and cautiousness in their manner—which tell us how the haughty spirit has been broken, and the proud loftiness of their mind has been brought down. 

An unusual loveliness has been spread over their character, a holy amiableness has been infused into their temper, and a stubborn self-will has yielded to a kind consideration of the wishes and feelings of others, which convince all around them, how much the Spirit of God has done in them, and for them, by the afflictions they have endured; how the plough and the harrow have broken up the hard soil, and pulverized the rough clods of their stubborn nature, and prepared it for the growth of the precious seed of the kingdom.

6. A clearer view of the glory of Christ, and a deeper sense of his inestimable preciousness, are an evidence of growth of grace in affliction. The design of all God's dealings in his providential dispensations, in the scheme of redemption, and in the work of his Holy Spirit—is to bring us to Christ, to enlighten our minds in the knowledge of him, to lead us to a more simple dependence upon him, and to endear him more and more to our hearts! 

If, then, amidst the 'decays of health' we have learned to feel his value more, as the Physician of souls; if amidst the 'loss of property', the worth of his unsearchable riches has been more correctly estimated; if at the 'grave of earthly friends', we have been drawn closer to him the Friend of sinners; if amidst the gloom and desolation of earthly scenes, the glory of the cross has shone forth with a new and surpassing luster; if amidst privations and losses, otherwise trying and distressing, we are brought to adopt the language of the apostle, "I have all things, and abound. 

All things are mine; for I am Christ's!" In this case, also, the affliction has answered its end; for that trial cannot have been in vain, which has revealed to us the glory of the Savior, and made us more Christlike, both in our sentiments, feelings and life. Clearer views of the importance of gospel truths, and a richer unction from them resting upon the heart, acquired by sorrow—are a convincing proof of benefit from God's chastening hand.

7. Less dread of future trials, with a stronger trust in God for support under them—is another evidence of sanctified trial. There is about most of us, until it is removed by God's grace, a timidity, dread, and desponding feeling about afflictions, which make us afraid to encounter them. We turn away from them with dismay, as if there were no power which could support us under them, no wisdom to guide us through them, and no grace to comfort us in the midst of them. The very shadow of an approaching affliction makes our coward hearts to tremble, and causes us to cry out in unbelief, "How can I endure it?" 

We thus dishonor God by our guilty fears, and show a weakness of faith exceedingly dishonorable to us. To be cured of this weakness by affliction, and to rise out of it strong in faith, and firm in trust; to feel our fears subsiding, and our confidence in God established; to see new chastisements preparing for us, to be endured as soon as the present ones have ceased; to behold storm clouds returning after the rain, and gathering to beat upon us, when those which have lately spent their fury upon us retire—and yet to be able to say, "I will trust and not be afraid—for with the Lord Jehovah is everlasting strength, and he will keep him in perfect peace whose mind is stayed upon him, because he trusts in him"—is a genuine mark of improvement by afflictive dispensations. 

God's design in chastening us—is to bring us to confide in him. He demands our trust, and is honored by it, and it is really no small part of our sanctification. And he that goes forward from one cross to another, strengthened by the past to meet with greater courage the future; who can trust himself and all he has with greater calmness to the disposal of God, with less apprehension for the result, has not been visited in vain by the afflictive hand of God.

Part 2 

Evidences & Results Of Sanctified Affliction - Part 2

 By John Angell James

Part one

http://brokenness70.blogspot.ca/2014/08/evidences-results-of-sanctified.html

Notwithstanding these views, still the sufferer has his SINS brought to remembrance. "I have endured my punishment; I will no longer act wickedly. Teach me what I cannot see; if I have done wrong, I won't do it again." Job 34:31, 32. 

This is his language; and in answer to his prayers, God shows him his sins, his defects, his rebellions, his backslidings, and he is deeply abased and humbled before God. Confession, purposes of amendment, plans of improvement follow. Oh! it is a blessed sign of good, when the sufferer is taken up with a sense of SIN; when not only the past life is reviewed with a more searching scrutiny, and a more rigid exaction, so that sins passed over on former occasions come out more distinctly and impressively to view—but when the chambers of imagery in the heart are laid open, and the soul grows in accurate and humbling acquaintance with itself. All this is quite compatible with our recognition of God's love. Yes, the more we are assured of God's love—the more clearly do we see our sins.

Connected with all this, and in some measure implied in it, is deep SUBMISSION to the will of God. A quiet bowing down, and lying still at the feet of God; a giving up of ourselves to his disposal, willing that he should determine for us; a patient endurance of lengthened visitation; a grateful recollection of what still remains, controlling a mournful calculation of what is lost; a quiet consciousness that God has exacted of us less than our iniquities deserve—in short, such a disposition under the rod, as seems to say, "Anything from your hand; anything with your smile; anything but your frown."

A readiness to dwell upon our mercies, especially our spiritual blessings—is a fine evidence of a holy state of mind. It is delightful to hear the sorrowful believer talking of his mercies, and thus setting one thing over against another.

Such is the proof of a sanctified affliction, which is furnished by the conduct of the sufferer while his trouble lasts. If, on the contrary, the mind is wholly absorbed with a sense of sorrow; thinking only how it may be removed, and caring nothing about improvement; if there is no remembrance of SIN, no desire after holiness; if God, as the source and sender of the affliction, is forgotten, and the mind dwells exclusively with peevishness and reproachfulness on second causes; if there is, though not words of complaint, murmuring, and rebellion, and thoughts and feelings that imply something like a sense of unmerited hardship in the painful visitation—there can, in such a case, be no benefit derived from the affliction. It is merely the bitterness of the medicine without its beneficial effect—the pain of the chastisement, without the compensatory result in the improvement of the conduct. 

II. I now go on to set before you those proofs of a sanctified affliction which are furnished by the conduct, AFTER the trial is removed.

1. If, when the hand of God is withdrawn, and prosperity again returns, the views, feelings, and purposes remain which the soul entertained in the season of darkness; if, for instance, there is the same solicitude for spiritual improvement, and, even amidst the glow of health, the tranquility and repose of altered circumstances, and the freedom from apprehension for the future; if there is a still prayerful and anxious desire not to lose the benefit of trouble, but to be made more holy and heavenly—there is every reason to believe that the visitation of God has left a blessing behind. 

The passing away of severe trial leaves the soul so buoyant and joyous, so prepared for the feelings of earthly delight, and possessed of such a capacity for the most vivid enjoyment, that if amidst such circumstances, there is a sobriety of mind, a seriousness of spirit, a solemnity of manner, a prayerful concern after increased spirituality—there is a sanctified affliction! Yes, when such devout aspirations after conformity to God's will and image survive the night of sorrow, and still live, and grow, and thrive, under the sunshine of prosperity—the beneficent end of the chastisement has been indeed accomplished!

2. When one of the first businesses that are attended to after the return of prosperity, is to put in execution the vows that were made, the plans laid, and the purposes formed, in trial; when defects in duty are immediately attended to; when sinful practices are discontinued; when discovered corruptions are mortified; and when languishing graces are revived—then good is certainly gained by suffering!

It is indeed a blessed sight, and a proof of growth in grace, when the soul, liberated from the prison of its distress, goes straightway and most diligently—to the work of increased sanctification. 

Perhaps few professors are ever greatly afflicted, without some purposes of amendment being formed, as well as convictions of the need of it being felt. How many of them forget their views, abandon the plans of their improvement, and become as lukewarm, worldly, and as careless as ever—when the Lord is pleased to terminate their severe affliction. Some few, however, there are of the mind of David, who said, "I will go into your house with burnt offerings, I will pay you my vows, which my lips have uttered when I was in trouble," Psalm 66:13, 14. 

There is a proper custom prevailing in all sections of the Christian church, of publicly acknowledging in the house of God any special mercy received at his hand. It is to be feared that, with many, this is nothing more than mere form; and that by others, who are really sincere, and even ardent at the time, it is regarded, or at any rate acted upon, as if it were a kind of clearance of all other obligations to increased holiness imposed upon us, even by our own declarations and promises in the hour of affliction. If, however, this religious observance is faithfully employed, as a means to fasten upon the heart and conscience the obligations of the season of sickness, and to summon the soul to the business of renewed devotedness to God—it may be truly concluded that the affliction has done its own proper work.

3. When besetting sins are mortified by trial, it is a good sign—and it is a sign frequently exhibited in God's afflicted people. Almost all of us have 'favorite pet sins'--which there is not ordinarily that concern and labor for putting them away, which there should be. They are indulged, instead of being resisted. Thus they gain strength by such indulgence, and most sadly disfigure our character and disturb our spiritual peace!

Prosperity, like sunshine upon weeds, often causes them to grow rapidly! And then God in great faithfulness, love and mercy sends adversity, like frost, to kill them. Upon a bed of sickness, and in other severe trials--they are often remembered, understood, and seen in all their sinfulness. They are then lamented, confessed, and mortified.

Nothing can be a darker sign than for a professor's conscience to be so dull and drowsy during a time of trial, as to leave him unadmonished respecting these predominant sins. It has been sometimes a blessed fruit of tribulation, that these predominant sins have been weakened, if not eradicated. It is worth any amount of suffering to secure this result. Happy the Christian who comes out of the furnace, with his dross removed by the fire! No matter what he has lost--he has gained freedom from these inward enemies of his peace and purity.....

Evidences & Results Of Sanctified Affliction

 By John Angell James

"Behold, blessed is the one whom God reproves; therefore despise not the discipline of the Almighty!" (Job 5:17)

"Before I was afflicted I went astray—but now I keep Your word. It is good for me that I was afflicted—that I might learn Your statutes. I know, O Lord, that Your judgments are righteous—and that in faithfulness You have afflicted me." (Psalm 119:67, 71, 75)

"And you have forgotten the exhortation that addresses you as sons: My son, do not take the Lord's discipline lightly, or faint when you are reproved by Him; for the Lord disciplines the one He loves, and punishes every son whom He receives. Endure it as discipline: God is dealing with you as sons. For what son is there whom a father does not discipline? But if you are without discipline—which all receive—then you are illegitimate children and not sons. Furthermore, we had natural fathers discipline us, and we respected them. Shouldn't we submit even more to the Father of spirits and live? For they disciplined us for a short time based on what seemed good to them, but He does it for our benefit, so that we can share His holiness. No discipline seems enjoyable at the time, but painful. Later on, however, it yields the fruit of peace and righteousness to those who have been trained by it." (Hebrews 12:5-11)

Our subject is peculiarly appropriate to many. Few are the travelers to heaven who do not pass through the land of 'Bochim' (the place of weeping– Judges 2:5), and the valley of tears, in their way. Blessed are they, and more blessed will they be, who, being chastened by the hand of their heavenly Father—are thereby made partakers of his holiness. The afflictions and consolations of ministers are often made subservient to the good of their people. The apostle has beautifully expressed this, 2 Cor. 1:3-7. I would not be a sterile thorn in the garden of the Lord, but a fruitful vine, and bearing the more fruit for the 'pruning of his severe but infallible kindness'; and "I desire fruit that may abound to your account." May it be granted me to teach you by example as well as precept—not only the 'active virtues', but the 'passive graces' of our holy religion; and both by what I suffer and enjoy, may I be made more effectually the comforter as well as instructor of the sorrowing portion of God's chosen family.

I. The proof of a sanctified affliction begins to show itself while the trouble lasts. Though it be very true that it is "afterwards," when it is gone by, that it yields "the peaceable fruits of righteousness" in their maturity; yet as there can be no fruits where there have been no blossoms, so in this case the 'buds of spiritual improvement' must be seen during the season of affliction, or there will be no ripe fruits afterwards. A right frame of mind rarely comes on when the trial is over—if it does not commence while it lasts. 

The seeds of improvement, like some grain—must be sown while the showers are falling and the ground is wet, or they will not germinate and yield a crop. While the tear is yet in the eye, the earnest desire after sanctification must be in the heart. Let not the sufferers, therefore, put by the wish, and suspend the effort to get good, until the visitation of the Almighty has passed away. A child who is not brought to reflection, and to begin, at least, an appropriate disposition, while under chastisement—is rarely brought to it when the rod is laid aside, and he is restored to his fellows, in all the joyousness of boyish hilarity. The reason why trials are so generally unproductive of spiritual effect, is because the sufferer postpones his attempts to render them beneficial until days of prosperity return—and then he is too busy and too happy in the enjoyment of his altered circumstances, to call to remembrance the wormwood and the gall.

Hence, a striking proof of sanctified affliction is a deep concern, a studious effort, and much earnest prayer—that it might be blessed for the good of the soul. The only solicitude of a worldly man and of a 'worldly-minded professor of religion', is to get out of trouble as fast as he can, and in any way he can. But the concern of a consistent, spiritual, and growing Christian—is to get out of it only in God's time, by righteous means, and with holy fruits. When there is a real inward desire, and not the mere profession of such a wish, that the trial might be sanctified, and that it might not be removed until it is; when there is a willingness to remain in the furnace, however long the time and fierce the fire, until the dross is separated, and the gold refined; when there is a disposition to say, "Lord, smite me until the folly is beaten out of your wayward child. Do not stop until you have restored me to yourself, since the sorest word you could say to me, would be, 'Why should you be stricken any more?' and my chief blessing, not to have it said of me, 'Let him alone'"—this is sanctification. If the soul is in that state, it has received good, and is getting it still. Here is God's end in afflicting accomplished, which is—that we might be partakers of his holiness.

But just look at a more detailed description of the state of mind of those who are really benefiting by affliction.

They recognize the hand of God in it, whether it comes direct from him—or through the medium of second causes. "It is the Lord!" they exclaim. "It comes from God! Is there evil in the city, and the Lord has not done it? I am silent, and open not my mouth, because you, O God, have done it!" Yes, they do not wander about amidst the briars, torn and lacerated, seeking after second causes—but go and lie down at once on "the soft green" of the doctrine of providence.

Then, as they recognize the hand that smites, they are equally forward to acknowledge His DESIGN in their affliction. "This is for my good, I know, because I am told that all things work together for my good. I do not see how, but that is not my business—all I know is, it will be so, for God has said it. He intends to make me holier by this affliction. He is bent upon my improvement. He thinks me, shall I say, worth and worthy of being chastised? Yes, I receive it as a message from God to me, saying, 'See how important holiness is in my people, since I call you to suffer so much in order to promote it.'"

Nor does the Christian's recognition of God stop here, for it goes on to the PRINCIPLE from which the dispensation proceeds. "

This, yes, even this is love!" says the believer, whose affliction is sanctified. "Even through the cloud I so clearly perceive the smile, not only of peace, but of affectionate, tender love, on the countenance of that Father who holds the rod—as to be constrained to run into those very arms which chastise me. I resolve all into love. I know that in faithfulness he has afflicted me. Love cannot act unlike itself. I could sooner believe a mother would torment her child, than that God would his.".....

Can We Ever Reach The Promised Land?

(James Smith,Israel's Need and God's Mercy - 1856)

Life is but a journey — a journey from the present fleeting world, to the eternal world. 

"By day the Lord went ahead of them in a pillar of cloud to guide them on their way, and by night in a pillar of fire to give them light, so that they could travel by day or night." Exodus 13:21 

Israel needed a GUIDE in their journey from the wilderness to the promised land. 
They had a long journey before them, which would take them forty years. 
They had to travel by a strange path, on which they had never trodden before. 
Numerous foes would endeavor to obstruct their progress. 
Many dangers lined the way. 
And they had evil and deceitful hearts! 

Fellow-Christians — is it not even so with us? We are going on a journey to a country of which the Lord our God has told us. 

The journey is long and trying. It takes some twenty, some forty, and some sixty years to travel from earth to Heaven. 

It is a strange path. A path which no one knows — a path we have never trodden before. A path which by nature we could never find, and from which we are prone to turn aside. 

We are surrounded by numerous foes, visible and invisible: 

The WORLD frowning as a determined persecutor, or fawning as a base deceiver — is our foe. Now by its sneers, sarcasms, or sword — and then, by its gilded vanities, flesh-pleasing baits, and blandishments — it endeavors to turn us aside from the right ways of the Lord. 

SATAN and his hosts — crafty, cunning, cruel, united, persevering and determined — set themselves to terrify and drive us back, or to allure us from the way. 

And worst of all, in our own natures, we have a determined foe who is . . .
  ever present,
  ever vigilant,
  ever powerful. 
Yes, the FLESH lusts against the Spirit. We find a law in our members warring against the law of our minds. 

The world, the flesh, and the devil all combine to . . .
  oppose our progress, 
  hinder us in our march, and, 
  if possible, to destroy us in the wilderness! 

Then, there are so many dangers:
  the towering rocks of presumption, 
  the quagmires of doubt and fear,
  the pitfalls of error, 
  the ravines of willful sin,
  the fiery-flying serpents of temptation, 
  the scorpions of indulged lust,
  the sunshine — and the shade;
  the barren sands — and the verdant valleys;
  the granite rocks — and the flowing streams
 — all of them have dangers concealed in them! Nor can we be trusted alone for one moment — if we are to be safe. Worst of all, there are our distrustful and deceitful hearts! 

With . . .
  so long a journey,
  so strange a path,
  such numerous foes,
  so many dangers, and
  such unbelieving hearts — 
can we ever reach the promised land? Can we? 

Not if left to ourselves! Not if led only by Moses. We must have a guide . . .
  who well knows the road; 
  who can conquer our many foes; 
  who can lead us safely through all our dangers, 
  who can bear with our stubborn hearts and lives!

We need a guide . . .
  whose wisdom is perfect, 
  whose power is almighty, 
  whose care is constant, 
  whose patience is immutable, 
  whose mercy endures forever!

God provided just what the Israelites needed in the wilderness — a guide to lead them by day and night. He went before them — pointing out the road, clearing it of insurmountable difficulties, and conducting them in it. 

This is just what our good and gracious God does for us! He is really present with us — though unseen by us. He is never far from any one of us. He marks out our road, He removes every real impediment out of our way, and conducts us step by step in the path to the promised land!

Naturally we do not know the right path; left to ourselves, we would choose the short-cut, the smooth path, and well-frequented road. But He leads us in a zig-zag way, by a rough and uneven road — where there are but few fellow-travelers. His choice is best. The way He points out is the only right one. It is to humble us, and test us, and show what is in our hearts. It is that we may walk by faith — and not by sight. It is to teach us our need of Himself — and to lead us to cleave unto Him. "For this God is our God for ever and ever; He will be our guide even unto death", through death, and beyond it!

"I will instruct you and teach you in the way which you shall go! I will guide you with My eye!" Psalm 32:8

The following is from Spurgeon's sermon,
"BOUGHT WITH A PRICE"

Christ has bought us ENTIRELY from head to foot-every power, every passion, and every faculty,
all our time, all our goods, all that we call our own, all that makes up ourselves in the largest
sense of that term- WE ARE ALTOGETHER GOD'S.

Ah! it is very easy for people to SAY this, but how very
difficult it is to feel it true and to act as such!
I have no doubt there are many persons here who profess
to be willing to give God ALL they have, who would not
actually give him five dollars.

We can sing — "Here, Lord, I give myself away" and yet
if it comes to yielding only a part of ourselves, if it
requires self-denial, or self-sacrifice, straightway
there is a drawing back.

Now, was the cross a FICTION?
Was the death of Christ a FABLE?
Were you only FANCIFULLY "bought with a price,"
and not in deed and in truth?

If redemption be a fable, then return a 'fabled
consecration'; if your purchase be a fiction, then
lead the fictitious lives that some of you do lead
with regard to consecration to Christ.

If it be only an IDEA, a pretty something that we read
of in books, then let our belonging unto God be a mere
idea and a piece of sentiment.

But A REAL REDEMPTION DEMANDS REAL HOLINESS.

A true price, most certainly paid, demands from us a
practical surrendering of ourselves to the service of God.
From this day forth even for ever, "you are not your own,"
you are the Lord's.

All Saints Are Not Alike Holy

Thomas Brooks, 1662 

All saints are not alike holy. Some are more holy, and others are less holy; in some saints the springs of holiness runs low, in others the springs of holiness rise very high. Holiness thrives not alike in all saints. In the parable some brought forth thirty, some sixty, and others a hundredfold—and yet all was good ground, Mat. 13:8, 23. And in that other parable, everyone had not ten talents—some had but five, others two, others but one, Mat. 25:14-15; Luke 19:12-21. God never distributes holiness alike to all. To some he gives more, to others less, according to the good pleasure of his grace. God never intended that all should thrive alike in holiness. 

Though there were many who feared God in Nehemiah's time—yet he tells you that his brother Hanani feared God above many, Neh. 7:2. And though Job's three friends came to visit him in the days of his sorrows, namely, Eliphaz, Zophar, and Bildad, were doubtless all holy men, Job 1:8—yet they fell very much short of Job in grace and holiness, as is evident not only by that high testimony that God himself gives concerning Job, "That there was none like him upon the earth, a perfect and upright man, one who feared God, and eschewed evil;" but also throughout that whole book of Job.

It is true, all saints are equally justified, and equally pardoned, and equally reconciled, and equally accepted—but all saints are not equally sanctified. All saints are not of equal standing in the house of God. All saints have not been partakers of equal means, all saints have not had equal gales of the Spirit, all saints have not alike acted that holiness they have; and, therefore, no wonder if all saints are not alike holy. David's worthies were not all of equal strength, nor all the stones in the building are not of equal proportion, nor all the members in the natural body are not of equal magnitude; and so it is also in the mystical body of Christ. In God's house there are vessels of gold, and vessels of silver, 1 Cor. 3:12 Tim. 2:20, that is, there are some who are more eminently sanctified and purified than others are.

You read in Scripture of babes—as well as of strong men; of lambs—as well as of sheep; of plants—as well as of trees. Besides, you read of a little faith, and of smoking flax, and of a bruised reed, and of a grain of mustard-seed. And what does all this evidence—but that God gives different measures and degrees of grace and holiness to his people? Christ has not work alike for all saints to do, nor burdens alike for all saints to bear, nor mercies alike for all saints to improve, nor temptations alike for all saints to resist, nor difficulties alike for saints to grapple with, nor dangers alike for all saints to encounter with, etc., and therefore he gives not a like measure of holiness to all—but to some more, to others less, according as their condition requires; some saints stand in need of a great deal more grace and holiness than others do. Their place, calling, condition, and employments in the world, calls for a greater stock than others need.

One man may better keep house with a hundred a year, than another who has a great family and great resort to his house, can do with a thousand a year; and so it is here. A little may serve a little farm—but it must be a great stock that must serve a great farm. A little stock of holiness will serve some Christians—but it must be a great stock of holiness that must serve to supply the necessities and the lacks of other Christians; and therefore God gives different measures and degrees of holiness among his people as their needs require.

Look! as one sinner excels another in wickedness—just so, one saint excels another in holiness; and therefore let not those who have much holiness despise those who have but little; nor let not those who have but a little holiness censure or judge those who have more holiness than themselves. All that holiness which any man has, whether it is little, or whether it is much—is all of grace, it is all of free-grace. Therefore let every man improve it, be thankful for it, and walk humbly under it. 

(Read the 77th and the 88th Psalms. And indeed most of the psalms of David are a full proof of this position, as all may see that will but read them with a spiritual eye, and with an understanding heart.)

The Holiness Of God

"You only are holy." Rev. 15:4

What a sublime perfection is this! It would seem to form the loftiest theme for the adorations of saints and angels. They cease not day nor night to cry, "Holy, holy, holy, Lord God Almighty!" It evokes from the Church on earth her loudest strains- "Let them praise His great and terrible name, for it is Holy!"
Holy, Holy, Holy Three!
One Jehovah evermore!
Father! Son! and Spirit! we,
Dust and ashes, would adore
Lightly by the world esteemed,
From that world by You redeemed,
Sing we here with glad accord.
Holy! Holy! Holy Lord!"

Reader, seek, in some feeble measure, to apprehend the nature of God's unswerving hatred at sin! It is the deep, deliberate, innate opposition of His nature to moral evil, which requires Him to hate it, and visit it with impartial punishment. It is not so much a matter of will as of necessity.

But what pleasure can there be in meditating on so awful a theme? The contemplation of a God "of purer eyes than to behold iniquity"- in whose sight "the heavens are not clean!" Jesus! Your glorious atonement is the mirror in which we can gaze unappalled on this august attribute. Your cross is, to the wide universe, a perpetual monument and memorial of the Holiness of God. It proclaims, as nothing else could, "You love righteousness and hate wickedness!" Through that cross the Holiest of all Beings becomes the most gracious of all. "Now, we can love Him," says a saint who has entered on his rest, "not only although He is holy, but because He is holy."

Gaze, and gaze again on that monumental column, until it teaches the lesson, how vain elsewhere to look for pardon; how delusive that dream; on which multitudes peril their eternal safety, that God will be at last too merciful to punish! Surely, if any less awful vindication could have sufficed- or had it been compatible with the rectitude of the Divine nature, and the requirements of the Divine law, to dispense pardon in any other way, Gethsemane and Calvary, with all their awful exponents of agony, would have been spared. The Almighty victim would not have voluntarily submitted to a life of ignominy and a death of woe, if, by any simpler method, He could have "cleared the guilty." But this was impossible. If He was to "save others," Himself he could not save!

Believer, seek that some faint and feeble emanations from this Divine attribute of Holiness may be yours. Let "Holiness to the Lord" be the superscription on your heart and life. Abounding grace can give no sanction or encouragement to abound in sin. 'His mercy,' says Reynolds, 'is a holy mercy which knows how to pardon sin, not to protect it; it is a sanctuary for the penitent, not for the presumptuous.'

Or, are you tempted to murmur under the dealings of your God? What are the sorest of your trials in comparison with what they might have been, had this Holy God left you to know, in all the sternness of its meaning, how "Glorious He is in Holiness?" Rather marvel, considering your sins, that your trial has been so small- your cross so light. Blessed Jesus! into this sanctuary of "holy mercy" which you have opened for me, I will flee. I can now "give thanks at the remembrance of God's holiness." Deriving, even from this august attribute, one of the 'songs in the night'– "I will lie down and sleep in peace, for you alone, O Lord, make me dwell in safety." Psalm 4:8