Tag Archives: Rest

“An earnest of heaven” by John Newton

“Tomorrow is the Sabbath. I am usually glad when it returns, though it seldom finds me in that frame of mine which I would desire.

But it is my happiness to live amongst many who count the hours from one ordinance to another.

I know they pray that I may be a messenger of peace, and an instrument of good to their souls; and I have cause to hope their prayers are in a measure answered.

For their sakes, as much as my own, I am glad to go up to the house of the Lord. O that in watering others I may be also watered myself!

I have been praying that tomorrow may be a day of power with you and with us, and with all that love Jesus in sincerity; that we may see His glory, and taste His love in the sanctuary!

When it is thus, the Sabbath is a blessed day indeed, an earnest of heaven.

There they keep an everlasting sabbath, and cease not night or day admiring the riches of redeeming love, and adoring Him who washed His people from their sins in His own blood.

To have such imperfect communion with them as is in this state attainable in this pleasing exercise, is what alone can make life worth the name.

For this I sigh and long, and cry to the Lord to rend the vail of unbelief, scatter the clouds of ignorance, and break down the walls which sin is daily building up to hide Him from my eyes.

I hope I can say, ‘My soul is athirst for God,’ and nothing less than the light of His countenance can satisfy me. Blessed be His Name for the desire: it is His own gift, and He never gives it in vain.

He will afford us a taste of the water of life by the way; and ere long we shall drink abundantly at the fountainhead, and have done with complaint for ever.

May we be thankful for what we receive, and still earnestly desirous of more.”

–John Newton, The Works of John NewtonVolume 2 (Carlisle, PA: Banner of Truth, 1988), 2: 201-202.

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“Believers can and will become holy because in Christ they are holy” by Herman Bavinck

“Naturally, God is the Almighty One, and He could, had He wanted to, have perfectly sanctified all His children in the moment of regeneration. But that apparently was not His will; in the recreation He does not deny Himself as Creator.

All the life of the creature is born, grows up, and only gradually reaches its maturity. Because the spiritual life is actually life it comes to be and it develops in this same way.

God does not inject the righteousness and holiness of Christ into us mechanically, or pour it out as one does water into a vessel, but He works it out in us in an organic way. Hence the one detail does not conflict with the other when the Scripture constantly presents the matter as though the believers must become that which they are.

The kingdom of heaven is a gift of God (Luke 12:32) and yet it is a treasure of great worth which must be sought after (Matt. 6:33 and 13:46). The believers are the branches of the vine, and they can, accordingly, do nothing without Christ, and yet they are told in His word to remain in Him, in His word, and in His love (John 15:1ff).

They were elected in Christ from before the foundation of the world, and yet they must be diligent to make their calling and their election sure (Eph. 1:4 and 2 Peter 1:10). They have been sanctified by the one sacrifice of Christ, and must nevertheless follow after sanctification, without which no man shall see the Lord (Heb. 10:10 and 12:14).

They are complete, and nevertheless require constant perfecting and establishment (Col. 2:10 and 1 Peter 5:10). They have put on the new man, and must nevertheless constantly put him on (Eph. 4:24 and Col. 3:10).

They have crucified the flesh with the affections and lusts, and must nevertheless still mortify their members which are upon the earth (Gal. 5:24 and Col. 3:5). It is God who works in them both to will and to do according to His good pleasure, and yet they must work out their salvation with fear and trembling (Phil. 2:12–13).

These data do not conflict with each other. The one is simply the ground and guarantee of the other. Because sanctification, like the whole of salvation, is the work of God, we are admonished, obliged, to a new obedience, and we are also qualified for it.

He grants abundant grace not that we should instantly or suddenly be holy and continue to rest in this holiness, but that we should persevere in the struggle and remain standing.

He hears our prayers but does it in accordance with the law and order which He has fixed for the spiritual life. Hence we are always of good courage, for He who has begun a good work in us will finish it until the day of Jesus Christ.

The believers can and they will become holy because in Christ they are holy.”

–Herman Bavinck, The Wonderful Works of God (trans. Henry Zylstra; Glenside, PA: Westminster Seminary Press, 1909/2019), 484-485.

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“The Christian ethic” by Herman Bavinck

“The Christian ethic is none other than the one briefly and pointedly comprised in the ten commandments and which, for the rest, is illuminated and interpreted throughout the whole of Scriptures.

In those commandments the love of God stands in the foreground, but the love of the neighbor is the second law, like unto the first.”

–Herman Bavinck, The Wonderful Works of God (trans. Henry Zylstra; Glenside, PA: Westminster Seminary Press, 1909/2019), 479.

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“The chain of salvation cannot be broken” by Herman Bavinck

“After Paul in his letter to the Romans has first dealt with the subject of justification (Romans 5:1ff) he proceeds in chapter 6 to the subject of sanctification (Romans 6:1ff). Just as there were later on, so there were in the days of the apostles certain people who thought that the doctrine of free justification would affect the moral life unfavorably.

They feared that people, prompted by such a confession, would proceed to sin in order that good might issue from it and grace be made to abound (Rom. 3:8 and 6:1). Paul refutes this charge and says that it is impossible for those who have died to sin to live in it any longer (Rom. 6:2).

He proves this by pointing out that the believers who by their faith have received the forgiveness of sins and peace with God have also by witness of their baptism been buried with Christ in His death and been raised with Him to a new life (Rom. 6:3–11).

For Paul believers are always persons who have not only accepted the righteousness of God in Christ unto the forgiveness of their sins, but also have personally died and been raised in the communion with Christ, and therefore are dead to sin and alive in God (Gal. 2:20; 3:27; Col. 2:12). In other words, the death of Christ has justifying power not only but also sanctifying power (2 Cor. 5:13).

And the faith which has the true stamp upon it accepts Christ not only as a justification but also as a sanctification: in fact, the one is impossible without the other. For Christ is not to be divided and His benefits are inseparable from His person.

He is at the same time our wisdom and our righteousness, our sanctification and our redemption (1 Cor. 1:30). Such He became for us of God and as such He was given us by God.

The sanctification which we must share, therefore, lies perfectly achieved in Christ. There are many Christians who, at least in their practical life, think very differently about this.

They acknowledge that they are justified through the righteousness which Christ has accomplished, but they maintain or at least act as though they hold that they must be sanctified by a holiness that they must themselves achieve.

If this were true, then we, in flat contradiction of the apostolic testimony (Rom. 6:14; Gal. 4:31; 5:1 and 13), would not be living under grace in freedom but under the bondage of the law.

However, the evangelical sanctification is distinguished just as well from the legal one as the righteousness of God revealed in the gospel is distinguished, not in its content but in the mode of sharing it, from that which was demanded by the law.

It consists of this: that in Christ God gives us the perfect sanctification along with the justification, and that He gives us this as an internal possession through the regenerating and renewing operation of the Holy Spirit.

Sanctification is therefore God’s work, a work of His righteousness and of His grace at the same time. First He reckons Christ and all His benefits to our account, and thereupon He shares Him with us in all the fulness that is in Him.

For it is He who circumcises the hearts (Deut. 31:6), who takes away the heart of stone and supplants it with a heart of flesh (Ezek. 12:19), who pours out His Spirit upon them (Joel 2:28), who creates a new spirit within them (Ezek. 11:19 and 36:26), who writes His law in their hearts, causes them to walk in His ways and makes them His people. (Jer. 31:33; 32:38; Ezek. 36:27 and 28)

The matter is, if possible, put even more strongly in the New Testament where we read that the believers are God’s workmanship, created in Christ Jesus (Eph. 2:10), a new creature (2 Cor. 5:17 and Gal. 6:15), and the work of God (Rom. 14:20).

There the believers are also called God’s husbandry and God’s building (1 Cor. 3:9; Eph. 2:20; Col. 2:7; 1 Peter 2:5), and there we are told that all things are of God (2 Cor. 5:18).

When they were buried with Christ and raised with Him, they were also washed and sanctified (1 Cor. 1:2; 6:11; Titus 3:5), and they continue to be sanctified in the future (John 17:17; 2 Cor. 3:18; 1 Thess. 5:23; Eph. 5:26; Titus 2:14; and Heb. 13:20–21) until they have been wholly conformed to the image of the Son. (Rom. 8:28; 1 Cor. 15:49; and Phil. 3:21)

The chain of salvation cannot be broken because from beginning to end it is the work of God. He whom He has known, called, and justified, him He has also glorified (Rom. 8:30).”

–Herman Bavinck, The Wonderful Works of God (trans. Henry Zylstra; Glenside, PA: Westminster Seminary Press, 1909/2019), 457-459.

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“Rest time is not waste time” by Charles Spurgeon

“As it is recorded that David, in the heat of battle, waxed faint, (2 Samuel 21:15) so may it be written of all the servants of the Lord. Fits of depression come over the most of us.

Usually cheerful as we may be, we must at intervals be cast down. The strong are not always vigorous, the wise not always ready, the brave not always courageous, and the joyous not always happy.

There may be here and there men of iron, to whom wear and tear work no perceptible detriment, but surely the rust frets even these; and as for ordinary men, the Lord knows, and makes them to know, that they are but dust.

Knowing by most painful experience what deep depression of spirit means, being visited therewith at seasons by no means few or far between, I thought it might be consolatory to some of my brethren if I gave my thoughts thereon, that younger men might not fancy that some strange thing had happened to them when they became for a season possessed by melancholy; and that sadder men might know that one upon whom the sun has shone right joyously did not always walk in the light.

Our work, when earnestly undertaken, lays us open to attacks in the direction of depression. Who can bear the weight of souls without sometimes sinking to the dust?

Passionate longings after men’s conversion, if not fully satisfied (and when are they?), consume the soul with anxiety and disappointment. To see the hopeful turn aside, the godly grow cold, professors abusing their privileges, and sinners waxing more bold in sin—are not these sights enough to crush us to the earth?

The kingdom comes not as we would, the reverend name is not hallowed as we desire, and for this we must weep. How can we be otherwise than sorrowful, while men believe not our report, and the divine arm is not revealed?

All mental work tends to weary and to depress, for much study is a weariness of the flesh; but ours is more than mental work—it is heart work, the labour of our inmost soul.

How often, on Lord’s-Day evenings, do we feel as if life were completely washed out of us! After pouring out our souls over our congregations, we feel like empty earthen pitchers which a child might break.

Probably, if we were more like Paul, and watched for souls at a nobler rate, we should know more of what it is to be eaten up by the zeal of the Lord’s house. It is our duty and our privilege to exhaust our lives for Jesus.

We are not to be living specimens of men in fine preservation, but living sacrifices, whose lot is to be consumed; we are to spend and to be spent, not to lay ourselves up in lavender, and nurse our flesh.

Such soul-travail as that of a faithful minister will bring on occasional seasons of exhaustion, when heart and flesh will fail. Moses’ hands grew heavy in intercession, and Paul cried out, “Who is sufficient for these things?”

Even John the Baptist is thought to have had his fainting fits, and the apostles were once amazed, and were sore afraid.

There can be little doubt that sedentary habits have a tendency to create despondency in some constitutions. To sit long in one posture, poring over a book, or driving a quill, is in itself a taxing of nature.

But add to this a badly-ventilated chamber, a body which has long been without muscular exercise, and a heart burdened with many cares, and we have all the elements for preparing a seething cauldron of despair, especially in the dim months of fog.

Let a man be naturally as blithe as a bird, he will hardly be able to bear up year after year against such a suicidal process; he will make his study a prison and his books the wardens of a jail, while nature lies outside his window calling him to health and beckoning him to joy.

He who forgets the humming of the bees among the heather, the cooing of the wood-pigeons in the forest, the song of birds in the woods, the rippling of rills among the rushes, and the sighing of the wind among the pines, needs not wonder if his heart forgets to sing and his soul grows heavy.

A day’s breathing of fresh air upon the hills, or a few hours’ ramble in the beech woods’ umbrageous calm, would sweep the cobwebs out of the brain of scores of our toiling ministers who are now but half alive.

A mouthful of sea air, or a stiff walk in the wind’s face, would not give grace to the soul, but it would yield oxygen to the body, which is next best.

The ferns and the rabbits, the streams and the trouts, the fir trees and the squirrels, the primroses and the violets, the farm-yard, the new-mown hay, and the fragrant hops—these are the best medicine for hypochondriacs, the surest tonics for the declining, the best refreshments for the weary.

For lack of opportunity, or inclination, these great remedies are neglected, and the student becomes a self-immolated victim. In the midst of a long stretch of unbroken labour, the same affliction may be looked for.

The bow cannot be always bent without fear of breaking. Repose is as needful to the mind as sleep to the body. Our Sabbaths are our days of toil, and if we do not rest upon some other day we shall break down.

Even the earth must lie fallow and have her Sabbaths, and so must we. Hence the wisdom and compassion of our Lord, when he said to his disciples, “Let us go into the desert and rest awhile.”

What! when the people are fainting? When the multitudes are like sheep upon the mountains without a shepherd? Does Jesus talk of rest?

When Scribes and Pharisees, like grievous wolves, are rending the flock, does he take his followers on an excursion into a quiet resting place?

Does some red-hot zealot denounce such atrocious forgetfulness of present and pressing demands? Let him rave in his folly. The Master knows better than to exhaust his servants and quench the light of Israel.

Rest time is not waste time. It is economy to gather fresh strength. Look at the mower in the summer’s day, with so much to cut down ere the sun sets.

He pauses in his labour— is he a sluggard? He looks for his stone, and begins to draw it up and down his scythe, with “rink-a-tink—rink-a-tink—rink-a-tink.”

Is that idle music— is he wasting precious moments? How much he might have mown while he has been ringing out those notes on his scythe!

But he is sharpening his tool, and he will do far more when once again he gives his strength to those long sweeps which lay the grass prostrate in rows before him.

Even thus a little pause prepares the mind for greater service in the good cause. Fishermen must mend their nets, and we must every now and then repair our mental waste and set our machinery in order for future service.

To tug the oar from day to day, like a galley-slave who knows no holidays, suits not mortal men. Mill-streams go on and on for ever, but we must have our pauses and our intervals.

Who can help being out of breath when the race is continued without intermission?

Even beasts of burden must be turned out to grass occasionally; the very sea pauses at ebb and flood; earth keeps the Sabbath of the wintry months; and man, even when exalted to be God’s ambassador, must rest or faint; must trim his lamp or let it burn low; must recruit his vigour or grow prematurely old.

It is wisdom to take occasional furlough. In the long run, we shall do more by sometimes doing less.

On, on, on for ever, without recreation, may suit spirits emancipated from this “heavy clay,” but while we are in this tabernacle, we must every now and then cry halt, and serve the Lord by holy inaction and consecrated leisure.

Let no tender conscience doubt the lawfulness of going out of harness for awhile, but learn from the experience of others the necessity and duty of taking timely rest.”

–Charles H. Spurgeon, Lectures to My Students: A Selection from Addresses Delivered to the Students of the Pastors’ College, Metropolitan Tabernacle (Carlisle, PA: Banner of Truth, 1875/2008), 179, 182, 183, 184, 186-188.

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“It is a long, broad, deep stream of grace, and it bears the believers along from beginning to end into eternity” by Herman Bavinck

“It is a fulness which we receive in Christ, a Divine fulness, a fulness of grace and truth, a fulness which is never exhausted, and which grants grace for grace (John 1:14 and 16).

This fulness dwells in Christ Himself, in His person, in His Divine and in His human nature, during the state of His humiliation and that of His exaltation.

There is a fulness of grace in His incarnation: For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet, for your sakes, He became poor that ye through His poverty might be rich (2 Cor. 8:9).

There is a fulness of grace in His living and dying, for in the days of His flesh He learned obedience from the things which He suffered, and being made perfect, He became the author of eternal salvation to all them that obey Him (Heb. 5:7–9).

There is a fulness of grace in His resurrection, for by it He was shown to be the Son of God in power and has begotten us again unto a lively hope (Rom. 1:4 and 1 Peter 1:3).

There is a fulness of grace in His ascension for by it He took captivity captive and gave gifts unto men (Eph. 4:8).

There is a fulness of grace in His intercession for by it He can perfectly save all those that come to God by Him (Heb. 7:25).

There is a fulness of grace in Him unto forgiveness, regeneration, renewal, comfort, preservation, leading, sanctification, and glorification.

It is a long, broad, deep stream of grace, and it bears the believers along from beginning to end into eternity. It is a fulness which gives grace for grace, grace instead of grace, which immediately supplants the one grace by another, exchanging it for the former one, interchanging them.

There is no desisting in this, no interim. It is all grace and nothing but grace which comes to the church in Christ.”

–Herman Bavinck, The Wonderful Works of God (trans. Henry Zylstra; Glenside, PA: Westminster Seminary Press, 1909/2019), 381–382.

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“Firmly rooted in the grace of God” by Herman Bavinck

“The benefit of justification through faith alone has in it a rich comfort for the Christian.

The forgiveness of his sins, the hope for the future, the certainty concerning eternal salvation, do not depend upon the degree of holiness which he has achieved in life, but are firmly rooted in the grace of God and in the redemption which is in Christ Jesus.

If these benefits had to derive their certainty from the good works of the Christian they would always, even unto death, remain unsure, for even the holiest of men have only a small beginning of perfect obedience.

Accordingly, the believers would be constantly torn between fear and anxiety, they could never stand in the freedom with which Christ has set them free, and, nevertheless being unable to live without certainty, they would have to take recourse to church and priest, to altar and sacrament, to religious rites and practices.

Such is indeed the condition of thousands of Christians both inside and outside of the Roman church. They do not understand the glory and the comfort of free justification.

But the believer whose eye has been opened to the riches of this benefit, sees the matter differently. He has come to the humble acknowledgement that good works, whether these consist of emotional excitements, of soul experiences, or of external deeds, can never be the foundation but only the fruit of faith.

His salvation is fixed outside of himself in Christ Jesus and His righteousness, and therefore can never again waver. His house is built upon the rock, and therefore it can stand the vehemence of the rain, the floods, and the winds.”

–Herman Bavinck, The Wonderful Works of God (trans. Henry Zylstra; Glenside, PA: Westminster Seminary Press, 1909/2019), 447.

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