Milo

19 MARCH (PREACHED 1770)

Characteristics of prayer

‘And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering.’ Luke 9:29
SUGGESTED FURTHER READING: Psalm 62:1–12

The graces which are most immediately exercised in prayer are those having a special tendency to raise the soul above itself and above the world such as:
(i) faith. The enlightened mind, when addressing itself to wait on God, will often feel a question rising, ‘Why dost thou this? How dare you, a poor sinner, approach the Holy God?’ Faith answers this question and pleads the Redeemer’s name, his life, death and mediation. These thoughts lead the soul to take a view of the mystery of redemption, to see the strong foundation which God has laid in Zion. Hence arise admiration and praise. Now the Apostle says that so far as we by faith behold the glory of the Lord, we shall be changed into the same image from glory to glory.
(ii) love. When we find ourselves brought into the presence of the great King, and that unworthy and as unfaithful as we are, we have a right to call him Father, we are led to reflect, ‘To what do I owe this privilege?’ Thus the love of God and the love of Jesus are brought to mind. ‘O I was afar off once—I little thought he would do this for me.’ A sense of this love kindles love in our heart. And the more we love the more we are transfigured—for he that dwelleth in love, dwelleth in God and God in him.
(iii) trust. While we are conversing with creatures, we are prone to rest too much upon them, but in prayer we leave them all, and charge our souls as David, wait thou only upon God [Psalm 62:5]. By faith we apprehend his power engaged on behalf of his people; by love we give ourselves to him and appropriate his all-sufficiency to ourselves, and thus are enabled to trust in God, which is a grace that refines and enables the soul and frees it from all vain and selfish pursuits, which, in whatever degree they prevail, are chiefly owing to a want of confidence in God.
(iv) humiliation. A sight of God gives us a sense of our imperfection, and abases us into the dust before him. So Job, Isaiah, Daniel and John found it. Now this is the frame of mind to which the Lord has promised to look; when we are thus abased, he will honour.

FOR MEDITATION: ‘Lord, teach us to pray’ (Luke 11:1).

SERMON SERIES: ON THE TRANSFIGURATION, NO. 3 [3/4], LUKE 9:29

March 18th

Shall I rouse myself up to this?

Perfecting holiness in the fear of God. 2 Cor. 7:1.

“Having therefore these promises.” I claim the fulfilment of God’s promises, and rightly, but that is only the human side; the Divine side is that through the promises I recognize God’s claim on me. For instance, am I realizing that my body is the temple of the Holy Ghost, or have I a habit of body that plainly will not bear the light of God on it? By sanctification the Son of God is formed in me, then I have to transform my natural life into a spiritual life by obedience to Him. God educates us down to the scruple. When He begins to check, do not confer with flesh and blood, cleanse yourself at once. Keep yourself cleansed in your daily walk.
I have to cleanse myself from all filthiness of the flesh and spirit until both are in accord with the nature of God. Is the mind of my spirit in perfect agreement with the life of the Son of God in me, or am I insubordinate in intellect? Am I forming the mind of Christ, Who never spoke from His right to Himself, but maintained an inner watchfulness whereby He continually submitted His spirit to His Father? I have the responsibility of keeping my spirit in agreement with His Spirit, and by degrees Jesus lifts me up to where He lived—in perfect consecration to His Father’s will, paying no attention to any other thing. Am I perfecting this type of holiness in the fear of God? Is God getting His way with me, and are other people beginning to see God in my life more and more?
Be serious with God and leave the rest gaily alone. Put God first literally.

March 18

“He answered nothing.” (Mark 15:3)

THERE is no spectacle in all the Bible so sublime as the silent Savior answering not a word to the men who were maligning Him, and whom He could have laid prostrate at His feet by one look of Divine power, or one word of fiery rebuke. But He let them say and do their worst, and He stood in THE POWER OF STILLNESS—God’s holy silent Lamb.
There is a stillness that lets God work for us, and holds our peace; the stillness that ceases from its contriving and its self-vindication, and its expedients of wisdom and forethought, and lets God provide and answer the cruel blow, in His own unfailing, faithful love.
How often we lose God’s interposition by taking up our own cause, and striking for our defense. God give to us this silent power, this conquered spirit! And after the heat and strife of earth are over, men will remember us as we remember the morning dew, the gentle light and sunshine, the evening breeze, the Lamb of Calvary, and the gentle, holy heavenly Dove.
—A. B. Simpson.

The day when Jesus stood alone
And felt the hearts of men like stone,
And knew He came but to atone—
That day “He held His peace.”

They witnessed falsely to His word,
They bound Him with a cruel cord,
And mockingly proclaimed Him Lord;
“But Jesus held His peace.”

They spat upon Him in the face,
They dragged Him on from place to place,
They heaped upon Him all disgrace;
“But Jesus held His peace.”

My friend, have you for far much less,
With rage, which you called righteousness,
Resented slights with great distress?
Your Saviour “held His peace.”
—L. S. P.

I remember once hearing Bishop Whipple, of Minnesota, so well known as “The Apostle of the Indians,” utter these beautiful words: “For thirty years I have tried to see the face of Christ in those with whom I differed.” When this spirit actuates us we shall be preserved at once from a narrow bigotry and an easy-going tolerance, from passionate vindictiveness and everything that would mar or injure our testimony for Him who came not to destroy men’s lives, but to save them.
—W. H. Griffith Thomas.

18 MARCH (PREACHED 1770)

Waiting on God in secret

‘But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.’ Matthew 6:6
SUGGESTED FURTHER READING: Matthew 6:5–18

Prayer is the ordinance in which we have most immediate access to God. It is the most spiritual part of worship, which is the reason why our carnal hearts are most averse to it. In conversing and hearing, it is more easy to keep up some attention without the actual exercise of grace. And therefore we find many ready enough to talk with Christians, or to hear sermons, who know but little of waiting upon God in secret. To keep up this communion, the soul must be habitually disposed to seek the Lord for his own sake. In prayer, if spiritually performed, we turn our backs upon creatures, and call home our thoughts to fix them immediate upon God in Christ, as seated on his throne of glory. It seems plain therefore that this exercise is especially suited to engage our hearts. Hence they that live much in prayer may be said to live much with God, and as frequency of visits gives acquaintance and freedom, they are most in the way of receiving special manifestations from him. On this account, I would remark that though it is very desirable to maintain a praying frame at all times and in all places, so as to be able to lift up our hearts to him in spontaneous and secret prayer—in our common occasions, and as we are walking in the streets—yet it is our wisdom to be punctual in observing set times of approaching him. There are some great ends in prayer, particularly the contemplation of his glory, which seem to require a retired and solemn attendance upon him.

FOR MEDITATION: Think of him as often as you can; make a point of praying to him in secret, remembering that when you are most alone, he is still with you. When you pray, endeavour simply to express your wants and feelings just as if you were speaking to me. Fine words and phrases, some people abound in; but true prayer is the genuine language of the heart, which the Lord understands and accepts, however brokenly expressed. The woman of Canaan only said, ‘Lord, help me!’ The publican’s prayer was almost as short, ‘God be merciful to me a sinner’; and both were heard.
John Newton to his niece, 23 October 1783

SERMON SERIES: ON THE TRANSFIGURATION, NO. 3 [2/4], LUKE 9:29

March 17th

The worker’s ruling passion

Wherefore we labour, that, … we may be accepted of Him. 2 Cor. 5:9.

“Wherefore we labour …” It is arduous work to keep the master ambition in front. It means holding one’s self to the high ideal year in and year out, not being ambitious to win souls or to establish churches or to have revivals, but being ambitious only to be “accepted of Him.” It is not lack of spiritual experience that leads to failure, but lack of labouring to keep the ideal right. Once a week at least take stock before God, and see whether you are keeping your life up to the standard He wishes. Paul is like a musician who does not heed the approval of the audience if he can catch the look of approval from his Master.
Any ambition which is in the tiniest degree away from this central one of being “approved unto God” may end in our being castaways. Learn to discern where the ambition leads, and you will see why it is so necessary to live facing the Lord Jesus Christ. Paul says—Lest my body should make me take another line, I am constantly watching so that I may bring it into subjection and keep it under. (1 Cor. 9:27.)
I have to learn to relate everything to the master ambition, and to maintain it without any cessation. My worth to God in public is what I am in private. Is my master ambition to please Him and be acceptable to Him, or is it something less, no matter how noble?