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2009 ======“Blessed Are They Which Do Hunger and Thirst After Righteousness; for They Shall Be Filled” (Matthew 5

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2009 ======“Blessed Are They Which Do Hunger and Thirst After Righteousness; for They Shall Be Filled” (Matthew 5 THE GOSPEL STANDARD JANUARY 2009 =========================================================== “Blessed are they which do hunger and thirst after righteousness; for they shall be filled” (Matthew 5. 6). “Who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began” (2 Timothy 1. 9). “The election hath obtained it, and the rest were blinded” (Romans 11. 7). “If thou believest with all thine heart, thou mayest.” – “And they went down both into the water, both Philip and the eunuch; and he baptized him.” – “In the name of the Father, and of the Son, and of the Holy Ghost” (Acts 8. 37, 38; Matthew 28. 19). =========================================================== WHERE IS THE LORD GOD OF ELIJAH? (2 Kings 2. 14) ———— Elijah was an eminent servant of the most High God. Suddenly appearing by divine intervention, his opening words were: “The Lord God of Israel, before whom I stand.” And this was the keynote of the whole of his remarkable life and ministry. He had a single eye for the honour and glory of God, and he looked to Him alone to know His holy mind and will. It is men like this that are sorely needed in the nation and in the church of God today. In Elijah’s translation to heaven, abundant honour was put upon him as a faithful man of God. Also in this there was a testimony to the Old Testament church of life after death. But this was a time of crisis both to Israel and to the prophet Elisha personally. Israel as a nation had lost a leader, described as “the chariot of Israel.” Moreover, this was a time of deep sorrow and grief for the younger prophet in the loss of his beloved master and friend. And then what an awful load of responsibility had now fallen on Elisha along with Elijah’s mantle! Elisha sorely felt all this, and to him it was a solemn question that he asked: “Where is the Lord God of Elijah?” Over the years this question has often been asked despairingly, but we rather think that Elisha asked it in a spirit of prayer. “We cannot do without Thee. ‘God of our fathers, be the God of their succeeding race.’” Surely there is a similarity between the state of our nation and the church of God today and the state of Israel then; and our prayerful concern is the same as that of Elisha: “Where is now the God of Elijah?” Elijah had proved his God to be almighty – the God who performs miracles – the God far greater than all the priests of Baal – the God who supplies His people’s needs – the God who answers prayer – the God 2 GOSPEL STANDARD: JANUARY 2009 who remembers His people in their low estate. This is “the God of Elijah.” “Where is He?” There are two answers to that question. 1. He is still in heaven, almighty, in complete control. He loves His people with an everlasting love. 2. He is still with His people on earth. “Lo, I am with you alway, even to the end of the world.” Immediately after Elijah’s translation there was the trial, the testing. The River Jordan lay before and it must be crossed. When Elisha smote the waters with the mantle of Elijah, “they parted hither and thither: and Elisha went over.” We have the unknown way before us and, as Rutherford said, “Deep waters cross life’s pathway.” We see them before us: sins, sorrows, troubles, perplexities, difficulties – spiritually and providentially – personally, and in church and state – the unknown way. “Where is the Lord God of Elijah?” Still almighty, still ever-present with His people. He will bring us safely through. What a depth of divinity there is in the one line that closes one of Henry Fowler’s hymns: “Is He thy God? He’ll bring thee through.” The blessed certainty of it! The value of it! And then the last great river to be crossed, the river of death. Elijah’s God will be with His people there. But it will be through the precious blood. “’Twill Jordan’s icy waves divide, And land our souls with God.” ============ THE ASSURANCE OF FAITH By John Brine (1703-1765) ———— We trust these gracious remarks, by one who, along with Dr. Gill, is accounted a leading Particular Baptist theologian, will be truly helpful and profitable. I. Assurance may be considered objectively and subjectively. The former relates to the objects on which faith is supposed to act. This is a firm persuasion of the truth and existence of those objects. For instance, that the Son of God came into our world, and that by His obedience and sacrifice He secured the salvation of some men, or obtained eternal redemption for them. And this is necessarily supposed in all acts of recumbency and dependence on Him for deliverance from sin and the penal consequences of it. By the latter is intended a persuasion in the mind of a poor sinner of his particular interest in Christ, and in His salvation. THE ASSURANCE OF FAITH 3 II. This latter is not essential to that faith which is of the operation of God, as I apprehend. Several reasons induce me to think that true faith may be, and is sometimes acted where this assurance is wanting. 1. Faith is sometimes expressed by such phrases as do not necessarily include it, viz., seeing of Christ, coming unto Him, hoping in the Lord, and, “If Thou wilt, Thou canst make me clean.” An assurance of the object is plainly supposed in all these, but not the assurance of an interest in Him to whom application is made for help and relief. 2. There is little or small faith, which is attended with fears, jealousies and doubting. “O thou of little faith, wherefore didst thou doubt?” 3. There is a strong and a weak faith; the latter cannot well be thought to include this assurance in it; for if it does, it will be difficult to show wherein the difference lies between the strong and feeble actings of this grace. 4. In Christ’s family there are different classes of Christians. All are subjects of the same grace in kind, but not in degree. Some are babes, not grown up to any considerable pitch of knowledge, experience and spiritual strength. And in His fold there are some lambs, who are to be dealt with very tenderly; it does not seem very likely that these, at present, enjoy that strong consolation which carries the mind above all discouragements and fears. Yet, III. This favour may be enjoyed. 1. This may be argued with very strong evidence from the nature of divine promises relating to salvation. A conditional promise of benefits neither ascertains the enjoyment of them, in fact, nor is a proper foundation for an assured persuasion of receiving them; but absolute promises ascertain the possession of that good they express, if the promiser is faithful to his word, and in promising exceeds not his power; and are a firm bottom for an assurance of the reception of it. All divine promises relating to salvation are absolute: “I will, and they shall,” is the form wherein they run; and therefore they ascertain salvation in fact, and are a solid basis of a steady assurance of it. Since their nature is suited to ingenerate [produce] and support such a persuasion, God doubtless had this gracious end in expressing them. And if He had such an intention, that must respect either the world or the church. Not the world certainly, and, therefore, the church. Again, the church is triumphant and militant. These promises are intended, then, either to confirm and establish the faith of the church triumphant or militant. Not the church triumphant, and, consequently, this must respect the church militant. And as all generals consist of particulars, every particular is included in the general; hence it follows that all the saints have right to that strong consolation which the promises of God are fitted in their 4 GOSPEL STANDARD: JANUARY 2009 nature to produce; and it is possible, in the nature of the thing, that they all may, and not to be doubted but some do, at least at some seasons, enjoy it. 2. God, in confirming His promises with His oath, had this gracious end in view, that those “who have fled for refuge to lay hold upon the hope set before them” might have that strong consolation which attends or arises from an assurance of His favour to them, and their security in consequence thereof. Two things are clearly expressed in those words. i. An act of faith on Christ, fleeing for refuge to Him; and this is supposed to be done antecedent to the enjoyment of that strong consolation. True faith, therefore, may be without it. ii. That they should enjoy strong consolation who thus flee to Christ for safety and salvation from sin. 3. The witnessing and sealing of the Holy Spirit evidently prove that an assurance of an interest in the love of God may be enjoyed by the saints (Rom. 8. 16; Eph. 1. 13). The latter text evinces the precedency of faith to sealing, as well as expresses this holy persuasion, through the influence of the Spirit upon the mind, as a witness, after believing. And the very same point of doctrine is deducible from His operations as the Spirit of adoption. He enables believers to address God as their Father with boldness, liberty and confidence, through Jesus Christ; and this He doth at some seasons wherein they have the greatest sense of their guilt, pollution and unworthiness.
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