How May We Know Whether We Have True Love to Jesus Christ?

How May We Know Whether We Have True Love to Jesus Christ?

by Thomas Vincent

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Here you may know whether you are true Christians—by the trial of your love unto Jesus Christ. Examine yourselves, therefore, whether you love Jesus Christ, whom you have never seen. The most in the world do love truly those people and things only which they have seen; but can you say that you sincerely and chiefly love Jesus Christ, whom you have not seen? The love of the most, arises from the notice which the eye gives of the object beloved; but does your love arise from the notice which the ear has given by the word of the amiableness which there is in Christ?

Question. How may we know whether we have true love to Jesus Christ?

Answer. You may know the truth of your love to Jesus Christ,

first, by your desires after Christ's presence;

second, by your prizing and frequenting those ways wherein Christ is to be found, and seeking Him therein;

third, by your love of Christ's image;

fourth, by your obedience to Christ's commandments.

First, by your desires after Christ's presence. Wherever there is a great love to any person, there is a desire after the presence of that person. Do you sincerely and earnestly desire Christ's presence? There is a twofold presence of Christ: His gracious presence here—and His glorious presence at the last day.

1. There is Christ's GRACIOUS presence here, John 14:18, "I will not leave you comfortless, I will come unto you." You desire that such friends and relations would come unto you—but do you desire chiefly that Christ would come unto you? Christ comes to His disciples in a way of graciouscommunication, in a way of gracious manifestation, and in a way of sweet consolation, which results from both.

(1) Do you desire that Christ would come unto you in a way of gracious communication? Are your desires after communication of spiritual light from Christ to teach and guide you; of spiritual life from Christ to quicken and encourage you; of spiritual strength from Christ to support you under burdens, and enable you unto duties? Do you earnestly desire communications of all kinds, and further degrees of grace, out of that fullness of grace which is in Christ? Do you hunger and thirst after Christ's righteousness; not only that it may be imputed to you for your justification—but also that it may be more and more imparted unto you for your further sanctification; that you might be brought, and hereby wrought, into a more perfect conformity and likeness unto Jesus Christ? This is an evidence of true love to Christ.

(2) Do you desire that Christ would come unto you in a way of gracious manifestation? John 14:21, "He who loves Me shall be loved by My Father, and I will love him, and will manifest Myself to him." Do you earnestly desire the fulfilling of this promise so that Christ would reveal to you more of the loveliness of His person and the love of His heart? Are you grieved when your Beloved withdraws Himself; when the curtain is drawn, and a cloud interposes between you and this Sun of righteousness; when He hides and veils His face from you; and do you long after Christ's return and the discoveries of Himself unto you?

"Come, Lord Jesus, come quickly; be as a roe, or a young deer upon the mountains of spices. Leap over the mountains, skip over the hills, and make haste unto my soul, which is love-sick for You in Your absence from me. O that I might see Your face which is so fair! That I might hear Your voice which is so sweet! That I might feel Your presence which is so refreshing! O that I might behold Your heart-ravishing smiles!"

"Lord, I am Yours and You are mine! You have loved me and given Yourself for me. Your love to me was from everlasting and is unchangeable."

Are these like the breathings of your soul? Such are the breathings of love to Christ.

(3) Do you desire that Christ would come unto you in a way of sweet consolation, which results from this communication and manifestation? Are you desirous after the oil of gladness which Christ is anointed with; that He would give you the unction of the Spirit—not only to sanctify you—but also to comfort you? Do you desire that your hearts may be filled with spiritual joys, the joys of the Holy Spirit, which are unspeakable and full of glory? Do you desire the comforts which Christ gives—beyond all the comforts which the world and the flesh can give; the comforts which come in at the door of faith—beyond all the comforts that come in at the door of sense; those joys which are in Christ—beyond all joys that can be found in the most sweet and desirable creature enjoyment? This evidences true love to Christ. Thus do you desire Christ's gracious presence.

2. And do you desire also Christ's GLORIOUS presence at the last day? When He promises, "Surely I come quickly!" can your hearts make answer, as Revelation 22:20, "Amen, even so, come Lord Jesus!" Are you glad you live so near the end of the world, that the Lord is at hand, and that the coming of the Lord draws nearer and nearer every day? Can you lift up your heads with joy when you look towards the place where the Lord Jesus Christ is, at the right hand of the throne of the Majesty on high; and think with comfort that yet a little while, and He who shall come, will come, and will not now tarry much longer; that within a short while Christ will descend from heaven with a shout, the Lord with the sound of the trumpet, and that your eyes shall see Him in the brightness of His glory and majesty? Do you look and long for the day of Christ's glorious appearance from heaven, when you shall be awakened out of your graves (where you may take a short sleep before), and be gathered together by the angels and be caught up in the clouds, and there (in shining garments of immortality on your bodies, and of Christ's unspotted righteousness in your souls) be brought with shoutings and acclamations of joy and triumph into His presence, who will then acquit you graciously for all sin and punishment, own you openly for His faithful servants, crown you gloriously before the whole world, and receive you to live and reign with Him to all eternity? Have you such desires as these?

If some of you say you are afraid of Christ's glorious appearance lest then you should be rejected because you fear you are not ready and prepared; yet can you say also from your hearts that you desire above all things that you may be ready; that you endeavor to make ready; that it is your grief that you are no more ready; and that, if you were ready, and were assured of your interest in Christ, you could desire that Christ would come immediately, and that you desire no greater happiness and felicity than to live with Christ in glory; and that you account the presence of Christ in heaven to be the happiness of heaven? These are evidences of true desires after Christ's glorious presence, and of sincere love to Christ.

Secondly, you may know your love to Christ by your prizing and frequenting those ways wherein Christ is to be found, and seeking Him therein. Such are the ways of His ordinances, both public and private. Christ's way is His sanctuary, and in His ordinances He may be found. Do you give your attendance unto ordinances, public prayer, the preaching of the Word, the Lord's Supper; and do you prize these ordinances because of the stamp of Christ's institution upon them, because of Christ's presence in them, and because they are a means of bringing you and Christ together? And, when you are under ordinances—do you diligently seek after Christ in ordinances? Do not you rest in the outside and carnal part of ordinances—in meeting with God's people there? Or do you design, desire, and endeavor after something more inward, spiritual, and incomparably sweet—so that you may meet with Christ there; that you may have fellowship with the Father and the Son there? And, upon this account, can you say as David, "How lovely are Your tabernacles, O Lord! A day in Your courts is better than a thousand!" Psalm 84:10. "One thing have I desired of the Lord, that will I seek after—that I may dwell in the house of the Lord all the days of my life; to behold the beauty of the Lord, and to inquire in His temple!" Psalm 27:4. Do you also seek after Christ in your families and in your closets? Do you seek Him in secret prayer and meditation? Your love to Christ expresses itself in your desires; your desires show themselves in your seeking after Christ in His ways.

Thirdly, you may know your love to Christ by your love of Christ's image. There is the image of Christ on His Word, and there is the image of Christ on His people.

(1) Do you love the image of Christ on His WORD? As Caesar's coin bore Caesar's image and superscription, so the Word of the Scriptures, which is the Word of Christ, bears Christ's image and superscription. Do you love the Scriptures, because of Christ's image which is upon them? Do You love the Word of doctrine in the Scriptures because of the image of Christ's truth and wisdom upon it? Do you love the Word of precepts in the Scriptures, because of the image of Christ's holiness upon it? Do you love the Word of threatenings in the Scriptures, because of the image of Christ's righteousness upon it? Do you love the Word of promises in the Scriptures, because of the image of Christ's goodness, grace, and love upon it? You have Christ's Word in your Bibles, and sometimes sounding in your ears—but does the Word of Christ dwell in your hearts? You receive Christ's Word in the light of it, do you receive His word in the love of it?

(2) Do you love Christ's image on His PEOPLE? If you do not love your brother whom you have seen, how can you love your Lord whom you have not seen? All of Christ's disciples bear Christ's image; if you love the original you will love the picture, although it is but imperfectly drawn. If you love the perfect goodness and holiness which is in Christ—you will love the goodness and holiness which you see in the saints, although they have it but in an imperfect measure. Do you love Christ's disciples, and that because of Christ's image, although they differ from you in some secondary matters?

Fourthly, you may know your love to Christ by your obedience unto His commandments. John 14:15, 21, "If you love Me, keep My commandments. He who has My commandments, and keeps them, he it is who loves Me." You have Christ's commandments—do you keep them? You know them, do you practice them? Your love to Christ—is known by your obedience unto Christ. If Christ is your beloved—He is also your Lord; if you have true affection for Him—you will yield subjection unto Him. If you love Christ, you are careful to please Christ; you are not the servants of the flesh, to take care to please the flesh—but you are the servants of Christ to take care above all people and all things—to please Christ.

If you love Christ, you are fearful of giving just occasion of offense unto men but, above all, you are fearful of displeasing and offending your Lord. Do you labor so to walk that you may please Christ in the way of sincere and universal obedience? Are you hearty in your obedience unto Christ? Have you a respect to all His commandments? Is it your grief—that you fall short in your obedience unto Christ? If you can say in the presence of the Lord and your hearts (do not give your tongues the lie) that you do not live and allow yourselves in the practice of any known sin which Christ forbids, nor in the neglect of any known duty which Christ commands—this is a sure evidence of true love to Jesus Christ. Thus for the trial of your love unto Christ.

Excerpt from The True Christian's Love to the Unseen Christ by Thomas Vincent

It's Not For You To Know The Times and The Epochs...

You know I've struggled some time with this idea of foreknowledge. Specifically the pursuit of deeper knowledge, or advanced, lost, overlooked, mystical or spiritual knowledge. The very practice of such a thing regarding Godly pursuits leads to idolatry and specifically Gnosticism.


It occurred to me a few days ago how absolutely humbling it is, to experience a process whereby your entire foundational knowledge is shaken, turn upside down, poured out and replaced. As you consider the transition, you realize that you once "believed" you were right, and with every outward confidence, you walked in accordance with what you believed to be right. (Possibly overlooking how you did NOT adhere in spirit, what you believed/knew/learned in principle). Then, you are shaken, only to realize that you have a new confidence....strangely enough, how can you miss questioning that confidence, since you were once confident, yet, inconspicuously ignorant before?


It would be easy to chase knowledge...severing at the neck the very idea that you would be lost again. But, what is more appropriate is to realize that it isn't you who understands, but God who gives understanding. It's not you who earns, but God who gives graciously. It's not you that stymies defeat, but God who stays the hand of the evil one. It is not YOU who saves yourself, but God who gives Grace. 


I've learned that when we stay too long on these points, and try to push them too hard, try to  press them for every possible meaning, what I often end up doing is creating an idol out of God's revelation. I begin to take my focus off God, and what he's already done, rather than to thank him for the revelation and keep moving.


In my example, the Apostle was now in front of, with full knowledge, all truth. Certainly if he knew his Bible, which he seemed to, he would want to ask all the trivia questions...and so he did. Consider this;


In Acts, an Apostle asked the risen Christ; "are you here to setup the kingdom and be the conquerer for Israel?"


Christ: "It is not for you to know the time and epochs by which the Father has fixed by HIS OWN AUTHORITY"....


Why? Aren't we in Christ? Doesn't Paul say "may you be filled with the fullness, the summing of all things Christ?"


We're in God's plan, by his good will. It pleases God to reveal himself in us at HIS choosing. It pleases God to fill in us the knowledge of the LOVE of Christ that surpasses ALL KNOWLEDGE! But to know every secret, of the secret places and secret powers....that is not for you to know. We are his witnesses. We are redeemed. Slaves at the will and mercy of our Father in Heaven. Why then should we pursue and idolize such knowledge? 


Sin desires to place ourselves in the Throne of God! You must master it!


I say, to myself, get in the Bible. Let the Spirit of God work by you opening the words that are not convincing because they are clever, rather by the POWER OF GOD! Our mind is not open because we assimilate the words. The book has no power...it's GOD! You understand because by some unknown supernatural process, handled entirely by God HIMSELF, WILLS YOU TO UNDERSTAND! You know how huge that is????!!!!


Now to him who is able to do more than ALL we can THINK OR ASK! Praise be to the Father of whom there are none beside, the Son, whom has been granted the greatest name of all ages, in this and this to come, and the Spirit who dwells in those who are called and finish the work started, and teach the mind of Christ! Peace to you. Not peace between foes for there are surely to be battles and one should already seek peace of that kind, but I'm writing of a peace of assurance, peace of serenity, peace of divine appointment. Know that to all who are called, you are in Christ and he is in God. We are one. May God bless you and keep you to his appointed time and may we all know the love of Christ that surpasses all knowledge.

The Problem of Pain - RC Sproul

The Problem of Pain

by R.C. Sproul

The problem of evil has been defined as the Achilles’ heel of the Christian faith. For centuries people have wrestled with the conundrum, how a good and loving God could allow evil and pain to be so prevalent in His creation. The philosophical problems have generated an abundance of reflection and discussion, some of which will be reiterated in this issue, but in the final analysis, the problem is one that quickly moves from the abstract level into the realm of human experience. The philosophical bumps into the existential.

Historically, evil has been defined in terms of privation (privatio) and negation (negatio), especially in the works of Augustine of Hippo and Thomas Aquinas. The point of such definitions is to define evil in terms of a lack of, or negation of, the good. We define sin, for example, as any want of conformity to, or transgression of, the law of God. Sin is characteristically defined in negative terms. We speak of sin as disobedience, lawlessness, immorality, unethical behavior, and the like. So that, above and beyond the problem of evil always stands the standard of good by which evil is determined to be evil. In this regard, evil is parasitic. It depends upon a host outside of itself for its very definition. Nothing can be said to be evil without the prior standard of the good. Nevertheless, as much as we speak of evil as a privation or negation of the good, we can’t escape the power of its reality.

At the time of the Reformation, the magisterial Reformers embraced the definition of evil they inherited from the earlier church fathers in terms of privatio, of privation and negation. They modified it with one critical word. Privatio began to be described as privatio actuosa (an actual, or real, privation). The point of this distinction was to call attention to the reality of evil. If we think of evil and pain simply in terms of negation and privation, and seek to avoid the actuality of it, we can easily slip into the absurd error of considering evil an illusion.

Whatever else evil is, it is not illusory. We experience the pangs of its impact, not only in an individual sense, but in a cosmic sense. The whole creation groans, we are told by Scripture, waiting for the manifestation of the sons of God. The judgment of God upon the human race was a judgment that extended to all things over which Adam and Eve had dominion, including the whole earth. The curse is spread far beyond the house of Adam into every crevice of God’s creation. The reality of this curse puts a weighty burden and uncomfortable cloak upon all of life. It is indeed a cloak of pain.

Many years ago I had a dear Christian friend who was in the hospital going through a rigorous series of chemotherapy treatments. The chemotherapy at that time provoked a violent nausea in her. When I spoke to her about her experience, I asked her how her faith was standing up in the midst of this trial. She replied, “R.C., it is hard to be a Christian with your head in the toilet.” This graphic response to my question made a lasting impression on me. Faith is difficult when our physical bodies are writhing in pain. And yet, it is at this point perhaps more than any other that the Christian flees to the Word of God for comfort. It is for this reason that foundational to the Christian faith is the affirmation that God is sovereign over evil and over all pain. It will not do to dismiss the problem of pain to the realm of Satan. Satan can do nothing except under the sovereign authority of God. He cannot throw a single fiery dart our way without the sovereign will of our heavenly Father.

There is no portion of Scripture that more dramatically communicates this point than the entire Old Testament book of Job. The book of Job tells of a man who is pushed to the absolute limit of endurance with the problem of pain. God allows Job to be an unprotected target for the malice of Satan. Everything dear to Job is stripped from him, including his family, his worldly goods, and his own physical health. Yet, at the end of the day, in the midst of his misery, while his home is atop a dunghill, Job cries out: “The Lord gave, and the Lord has taken away; Blessed be the name of the Lord” (1:21). It is easy to quote this utterance from Job in a glib and smug manner. But we must go beyond the glib and penetrate to the very heart of this man in the midst of his misery. He was not putting on a spiritual act or trying to sound pious in the midst of his pain. Rather, he exhibited an astonishing level of abiding trust in his Creator. The ultimate expression of that trust came in his words, “Though He slay me, yet will I trust Him” (13:5). Job prefigures the Christian life, a life that is lived not on Fifth Avenue, the venue of the Easter parade, but on the Via Dolorosa, the way of sorrows that ends at the foot of the cross. The Christian life is a life that embraces the sacrament of baptism, which signifies, among other things, that we are baptized into the death, humiliation, and the afflictions of Jesus Christ. We are warned in Scripture that if we are not willing to embrace those afflictions, then we will not participate in Jesus’ exaltation. The Christian faith baptizes a person not only into pain, but also into the resurrection of Christ. Whatever pain we experience in this world may be acute, but it is always temporary. In every moment that we experience the anguish of suffering, there beats in our hearts the hope of heaven — that evil and pain are temporary and are under the judgment of God, the same God who gave a promise to His people that there will be a time when pain will be no more. The privatio and the negatio will be trumped by the presence of Christ.